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Biography of Gottfried Wilhelm Leibniz
Gottfried Wilhelm Leibniz, born on July 1, 1646, in Leipzig, Germany, was a polymath who made significant contributions to mathematics, philosophy, and various fields of science. He is often considered one of the greatest thinkers of the seventeenth century and is known for his intellectual breadth and depth.
Leibniz received a comprehensive education in mathematics, philosophy, and law. He studied at the universities of Leipzig, Jena, and Altdorf, where he gained expertise in various disciplines. He later pursued a career as a diplomat, serving as a counselor and advisor to various European governments.
In mathematics, Leibniz independently developed differential and integral calculus, a field of mathematics that he called the “calculus of infinitesimals.” His work on calculus laid the foundation for modern calculus and made him one of the co-discoverers of this fundamental branch of mathematics, alongside Isaac Newton.
Leibniz also developed the binary number system, a numerical system based on the digits 0 and 1. This binary system is the foundation of modern digital computing and information processing. His binary system revolutionized the way numbers are represented and manipulated, ultimately influencing the development of computer science.
Beyond mathematics, Leibniz made significant contributions to philosophy. He developed a comprehensive philosophical system that sought to reconcile the rationalist and empiricist approaches of his time. His philosophy emphasized the idea that the world is composed of indivisible units of reality called “monads,” which are distinct, self-contained substances with their own unique properties.
Leibniz’s philosophy also encompassed metaphysical and theological concepts. He proposed the principle of the “best of all possible worlds,” arguing that this world, despite its imperfections, is the best feasible outcome in God’s creation. This idea has had a lasting impact on philosophy and literature, notably inspiring Voltaire’s novel Candide.
Additionally, Leibniz made notable contributions to logic, linguistics, jurisprudence, and the study of history. He envisioned a universal symbolic language that could express complex thoughts and ideas with precision, which foreshadowed developments in modern symbolic logic and artificial intelligence.
Throughout his life, Leibniz corresponded with numerous scholars and philosophers across Europe, engaging in intellectual discussions and exchanges. He sought to foster collaboration and the dissemination of knowledge, contributing to the development of an intellectual community in Europe.
Gottfried Wilhelm Leibniz passed away on November 14, 1716, in Hanover, Germany. His ideas and achievements have had a profound impact on numerous fields of study and continue to be influential in various areas of science, philosophy, and mathematics to this day. Leibniz’s work exemplifies his quest for a comprehensive understanding of the world and his remarkable ability to connect different areas of knowledge.
Discourse on Metaphysics
VIII. In order to distinguish between the activities of God and the activities of created things we must explain the conception of an individual substance.
It is quite difficult to distinguish God’s actions from those of his creatures. Some think that God does everything; others imagine that he only conserves the force that he has given to created things. How far can we say either of these opinions is right?
In the first place since activity and passivity pertain properly to individual substances (actiones sunt suppositorum) it will be necessary to explain what such a substance is. It is indeed true that when several predicates are attributes of a single subject and this subject is not an attribute of another, we speak of it as an individual substance, but this is not enough, and such an explanation is merely nominal. We must therefore inquire what it is to be an attribute in reality of a certain subject. Now it is evident that every true predication has some basis in the nature of things, and even when a proposition is not identical, that is, when the predicate is not expressly contained in the subject, it is still necessary that it be virtually contained in it, and this is what the philosophers call in-esse, saying thereby that the predicate is in the subject. Thus the content of the subject must always include that of the predicate in such a way that if one understands perfectly the concept of the subject, he will know that the predicate appertains to it also. This being so, we are able to say that this is the nature of an individual substance or of a complete being, namely, to afford a conception so complete that the concept shall be sufficient for the understanding of it and for the deduction of all the predicates of which the substance is or may become the subject. Thus the quality of king, which belonged to Alexander the Great, an abstraction from the subject, is not sufficiently determined to constitute an individual, and does not contain the other qualities of the same subject, nor everything which the idea of this prince includes. God, however, seeing the individual concept, or haecceity, of Alexander, sees there at the same time the basis and the reason of all the predicates which can be truly uttered regarding him; tor instance that he will conquer Darius and Porus, even to the point of knowing a priori (and not by experience) whether he died a natural death or by poison, facts which we can learn only through history. When we carefully consider the connection of things we see also the possibility of saying that there was always in the soul of Alexander marks of all that had happened to him and evidences of all that would happen to him and traces even of everything which occurs in the universe, although God alone could recognize them all.
IX. That every individual substance expresses the whole universe in its own manner and that in its full concept is included all its experiences together with all the attendent circumstances and the whole sequence of exterior events.
There follow from these considerations several noticeable paradoxes; among others that it is not true that two substances may be exactly alike and differ only numerically, solo numero, and that what St. Thomas says on this point regarding angels and intelligences (quod ibi omne individuum sit species infima) is true of all substances, provided that the specific difference is understood as Geometers understand it in the case of figures; again that a substance will be able to commence only through creation and perish only through annihilation; that a substance cannot be divided into two nor can one be made out of two, and that thus the number of substances neither augments nor diminishes through natural means, although they are frequently transformed. Furthermore every substance is like an entire world and like a mirror of God, or indeed of the whole world which it portrays, each one in its own fashion; almost as the same city is variously represented according to the various situations of him who is regarding it. Thus the universe is multiplied in some sort as many times as there are substances, and the glory of God is multiplied in the same way by as many wholly different representations of his works. It can indeed be said that every substance bears in some sort the character of God’s infinite wisdom and omnipotence, and imitates him as much as it is able to; for it expresses, although confusedly, all that happens in the universe, past, present and future, deriving thus a certain resemblance to an infinite perception or power of knowing. And since all other substances express this particular substance and accommodate themselves to it, we can say that it exerts its power upon all the others in imitation of the omnipotence of the creator.
X. That the belief in substantial forms has a certain basis in fact, but that these forms effect no changes in the phenomena and must not be employed for the explanation of particular events.
It seems that the ancients, able men, who were accustomed to profound meditations and taught theology and philosophy for several centuries and some of whom recommend themselves to us on account of their piety, had some knowledge of that which we have just said and this is why they introduced and maintained the substantial forms so much decried to-day. But they were not so far from the truth nor so open to ridicule as the common run of our new philosophers imagine. I grant that the consideration of these forms is of no service in the details of physics and ought not to be employed in the explanation of particular phenomena. In regard to this last point, the schoolmen were at fault, as were also the physicians of times past who followed their example, thinking they had given the reason for the properties of a body in mentioning the forms and qualities without going to the trouble of examining the manner of operation; as if one should be content to say that a clock had a certain amount of clockness derived from its form, and should not inquire in what that clockness consisted. This is indeed enough for the man who buys it, provided he surrenders the care of it to someone else. The fact, however, that there was this misunderstanding and misuse of the substantial forms should not bring us to throw away something whose recognition is so necessary in metaphysics. Since without these we will not be able, I hold, to know the ultimate principles nor to lift our minds to the knowledge of the incorporeal natures and of the marvels of God. Yet as the geometer does not need to encumber his mind with the famous puzzle of the composition of the continuum, and as no moralist, and still less a jurist or a statesman has need to trouble himself with the great difficulties which arise in conciliating free will with the providential activity of God (since the geometer is able to make all his demonstrations and the statesman can complete all his deliberations without entering into these discussions which are so necessary and important in Philosophy and Theology), so in the same way the physicist can explain his experiments, now using simpler experiments already made, now employing geometrical and mechanical demonstrations without any need of the general considerations which belong to another sphere, and if he employs the co-operation of God, or perhaps of some soul or animating force, or something else of a similar nature, he goes out of his path quite as much as that man who, when facing an important practical question would wish to enter into profound argumentations regarding the nature of destiny and of our liberty; a fault which men quite frequently commit without realizing it when they cumber their minds with considerations regarding fate, and thus they are even sometimes turned from a good resolution or from some necessary provision.
XI. That the opinions of the theologians and of the so-called scholastic philosophers are not to be wholly despised.
I know that I am advancing a great paradox in pretending to resuscitate in some sort the ancient philosophy, and to recall postliminio the substantial forms almost banished from our modern thought. But perhaps I will not be condemned lightly when it is known that I have long meditated over the modern philosophy and that I have devoted much time to experiments in physics and to the demonstrations of geometry and that I, too, for a long time was persuaded of the baselessness of those “beings” which, however, I was finally obliged to take up again in spite of myself and as though by force. The many investigations which I carried on compelled me to recognize that our moderns do not do sufficient justice to Saint Thomas and to the other great men of that period and that there is in the theories of the scholastic philosophers and theologians far more solidity than is imagined, provided that these theories are employed a propos and in their place. I am persuaded that if some careful and meditative mind were to take the trouble to clarify and direct their thoughts in the manner of analytic geometers, he would find a great treasure of very important truths, wholly demonstrable.
XII. That the conception of the extension of a body is in a way imaginary and does not constitute the substance of the body.
But to resume the thread of our discussion, I believe that he who will meditate upon the nature of substance, as I have explained it above, will find that the whole nature of bodies is not exhausted in their extension, that is to say, in their size, figure and motion, but that we must recognize something which corresponds to soul, something which is commonly called substantial form, although these forms effect no change in the phenomena, any more than do the souls of beasts, that is if they have souls. It is even possible to demonstrate that the ideas of size, figure and motion are not so distinctive as is imagined, and that they stand for something imaginary relative to our preceptions as do, although to a greater extent, the ideas of color, heat, and the other similar qualities in regard to which we may doubt whether they are actually to be found in the nature of the things outside of us. This is why these latter qualities are unable to constitute “substance” and if there is no other principle of identity in bodies than that which has just been referred to a body would not subsist more than for a moment.
The souls and the substance-forms of other bodies are entirely different from intelligent souls which alone know their actions, and not only do not perish through natural means but indeed always retain the knowledge of what they are; a fact which makes them alone open to chastisement or recompense, and makes them citizens of the republic of the universe whose monarch is God. Hence it follows that all the other creatures should serve them, a point which we shall discuss more amply later.
XIII. As the individual concept of each person includes once for all everything which can ever happen to him, in it can be seen, a priori the evidences or the reasons for the reality of each event, and why one happened sooner than the other. But these events, however certain, are nevertheless contingent, being based on the free choice of God and of his creatures. It is true that their choices always have their reasons, but they incline to the choices under no compulsion of necessity.
But before going further it is necessary to meet a difficulty which may arise regarding the principles which we have set forth in the preceding. We have said that the concept of an individual substance includes once for all everything which can ever happen to it and that in considering this concept one will be able to see everything which can truly be said concerning the individual, just as we are able to see in the nature of a circle all the properties which can be derived from it. But does it not seem that in this way the difference between contingent and necessary truths will be destroyed, that there will be no place for human liberty, and that an absolute fatality will rule as well over all our actions as over all the rest of the events of the world? To this I reply that a distinction must be made between that which is certain and that which is necessary. Every one grants that future contingencies are assured since God foresees them, but we do not say just because of that that they are necessary. But it will be objected, that if any conclusion can be deduced infallibly from some definition or concept, it is necessary; and now since we have maintained that everything which is to happen to anyone is already virtually included in his nature or concept, as all the properties are contained in the definition of a circle, therefore, the difficulty still remains. In order to meet the objection completely, I say that the connection or sequence is of two kinds; the one, absolutely necessary, whose contrary implies contradiction, occurs in the eternal verities like the truths of geometry; the other is necessary only ex hypothesi, and so to speak by accident, and in itself it is contingent since the contrary is not implied. This latter sequence is not founded upon ideas wholly pure and upon the pure understanding of God, but upon his free decrees and upon the processes of the universe. Let us give an example. Since Julius Caesar will become perpetual Dictator and master of the Republic and will overthrow the liberty of Rome, this action is contained in his concept, for we have supposed that it is the nature of such a perfect concept of a subject to involve everything, in fact so that the predicate may be included in the subject ut possit inesse subjecto. We may say that it is not in virtue of this concept or idea that he is obliged to perform this action, since it pertains to him only because God knows everything. But it will be insisted in reply that his nature or form responds to this concept, and since God imposes upon him this personality, he is compelled henceforth to live up to it. I could reply by instancing the similar case of the future contingencies which as yet have no reality save in the understanding and will of God, and which, because God has given them in advance this form, must needs correspond to it. But I prefer to overcome a difficulty rather than to excuse it by instancing other difficulties, and what I am about to say will serve to clear up the one as well as the other. It is here that must be applied the distinction in the kind of relation, and I say that that which happens conformably to these decrees is assured, but that it is not therefore necessary, and if anyone did the contrary, he would do nothing impossible in itself, although it is impossible ex hypothesi that that other happen. For if anyone were capable of carrying out a complete demonstration by virtue of which he could prove this connection of the subject, which is Caesar, with the predicate, which is his successful enterprise, he would bring us to see in fact that the future dictatorship of Caesar had its basis in his concept or nature, so that one would see there a reason why he resolved to cross the Rubicon rather than to stop, and why he gained instead of losing the day at Pharsalus, and that it was reasonable and by consequence assured that this would occur, but one would not prove that it was necessary in itself, nor that the contrary implied a contradiction, almost in the same way in which it is reasonable and assured that God will always do what is best although that which is less perfect is not thereby implied. For it would be found that this demonstration of this predicate as belonging to Caesar is not as absolute as are those of numbers or of geometry, but that this predicate supposes a sequence of things which God has shown by his free will. This sequence is based on the first free decree of God which was to do always that which is the most perfect and upon the decree which God made following the first one, regarding human nature, which is that men should always do, although freely, that which appears to be the best. Now every truth which is founded upon this kind of decree is contingent, although certain, for the decrees of God do not change the possibilities of things and, as I have already said, although God assuredly chooses the best, this does not prevent that which is less perfect from being possible in itself. Although it will never happen, it is not its impossibility but its imperfection which causes him to reject it. Now nothing is necessitated whose opposite is possible. One will then be in a position to satisfy these kinds of difficulties, however great they may appear (and in fact they have not been less vexing to all other thinkers who have ever treated this matter), provided that he considers well that all contingent propositions have reasons why they are thus, rather than otherwise, or indeed (what is the same thing) that they have proof a priori of their truth, which render them certain and show that the connection of the subject and predicate in these propositions has its basis in the nature of the one and of the other, but he must further remember that such contingent propositions have not the demonstrations of necessity, since their reasons are founded only on the principle of contingency or of the existence of things, that is to say, upon that which is, or which appears to be the best among several things equally possible. Necessary truths, on the other hand, are founded upon the principle of contradiction, and upon the possibility or impossibility of the essences themselves, without regard here to the free will of God or of creatures.