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Updated: June 10, 2025
Which, the whole matter being now so indisputably extinct, shadowy, Stygian, we will not here be guilty of doing; but hasten to the catastrophes, that have still a memorability. "Konig, having in fact nothing more to say about the Leibnitz Excerpt, was in no breathless haste to obey his summons; he sat almost two months before answering anything.
Leibnitz and Hegel are the classical representatives of the intellectualistic view of the world.
It was curious to see him and Dr Johnson together. Neither of them heard very distinctly; so each of them talked in his own way, and at the same time. Mr M'Lean said, he had a confutation of Bayle, by Leibnitz. JOHNSON. 'A confutation of Bayle, sir! What part of Bayle do you mean?
This is coming down from the ideal region of the possible, into the world of real difficulties. According to the philosophy of Leibnitz, God created every intelligent being in the universe with a perfect knowledge of its whole destiny; and there is, moreover, a concourse of the divine will with all their volitions.
Instead of arguing upon the merits of the case, Maupertuis declared that the letter of Leibnitz was a forgery, and that therefore Koenig's remarks deserved no further consideration. When Koenig expostulated, Maupertuis decided upon a more drastic step.
Hence, this doctrine is but a generalization of the preëstablished harmony of Leibnitz, with the exception that Mr. Hume did not contend that this wonderful harmony was established by the Divine Being. Is it not wonderful that so acute a metaphysician as Dr. Brown should not have perceived the inseparable affinity between his doctrine and that of Leibnitz?
It was not the Greeks alone, who “wanted to see some reason why the physical antecedent should produce this particular consequent,” some connection “which would per se carry some presumption to their own mind.” Among modern philosophers, Leibnitz laid it down as a self-evident principle that all physical causes without exception must contain in their own nature something which makes it intelligible that they should be able to produce the effects which they do produce.
So we have understood the matter; and hence, it seems to us, that Christian divines should be more guarded in handling the attribute of omnipotence. “The rigid theologians,” says Leibnitz, “have held the greatness of God in higher estimation than his goodness, the latitudinarians have done the contrary; true orthodoxy has these two perfections equally at heart.
Leibnitz develops his new concept of substance, the monad, in conjunction with, yet in opposition to, the Cartesian and the atomistic conceptions. The Cartesians are right when they make the concept of substance the cardinal point in metaphysics and explain it by the concept of independence. But they are wrong in their further definition of this second concept.
On the other hand, the theory of Leibnitz, or rather the great fundamental idea of his theory, is more than a mere hypothesis. It rests on the conviction of the human mind that God is infinitely perfect, and seems to flow from it as a necessary consequence. For how natural, how irresistible the conclusion, that if God be absolutely perfect, then the world made by him must be perfect also!
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