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Hogan, Adam D. "Leibniz Did Not State Leibniz's Law." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1397054389.
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Poças, Jacinta Rodrigues. "Leibniz hierarchy." Master's thesis, Universidade de Aveiro, 2009. http://hdl.handle.net/10773/2916.
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Mestrado em Matemática<br>A Lógica Algébrica Abstracta estuda o processo pelo qual uma classe de álgebras pode ser associada a uma lógica. Nesta dissertação, analisamos este processo agrupando lógicas partilhando certas propriedades em classes. O
conceito central neste estudo é a congruência de Leibniz que assume o papel desempenhado pela equivalência no processo tradicional de Lindenbaum- Tarski.
Apresentamos uma hierarquia entre essas classes que é designada por hierarquia de Leibniz, caracterizando as lógicas de cada classe por
propriedades meta-lógicas, por exemplo propriedades do operador de Leibniz.
Estudamos também a recente abordagem comportamental que usa lógicas multigénero, lógica equacional comportamental e, consequentemente, uma versão comportamental do operador de Leibniz. Neste contexto, apresentamos alguns exemplos, aos quais aplicamos esta nova teoria, capturando alguns fenómenos de algebrização que não era possível formalizar com a abordagem
standard.
ABSTRACT: Abstract Algebraic logic studies the process by which a class of algebras can be associated with a logic. In this dissertation, we analyse this process by grouping logics sharing certain properties into classes. The central concept in this study is the Leibniz Congruence that assumes the role developed by the equivalence in the traditional Lindenbaum-Tarski process.
We show a hierarchy between these classes, designated by Leibniz hierarchy, by characterizing logics in each class by meta-logical properties, for example properties of the Leibniz operator.
We also study a recent behavioral approach which uses many-sorted logics, behavioral equational logic and, consequently, a behavioral version of the
Leibniz operator. In this context, we provide some examples, to which we apply this new theory, capturing some phenomena of algebraization that are not possible to formalize using the standard approach.
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Oudom, Jean-Michel. "Cogèbres de Leibniz duales et homologie des algèbres de Leibniz." Montpellier 2, 1997. http://www.theses.fr/1997MON20015.
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La structure d'algebre de leibniz est une generalisation non necessairement antisymetrique des algebres de lie introduite par j. -l. Loday. Etant donnee g une algebre de leibniz, son homologie hl#*(g) est canoniquement munie d'une structure de cogebre de leibniz duale. Grace a une determination du produit dans la categorie des cogebres de leibniz duales, nous etablissons une propriete de commutation aux produits du foncteur hl#* (). Nous obtenons ainsi un isomorphisme de cogebres de leibniz duales hl#* (g' g'') hl#* (g') * hl#* (g''). Puis nous obtenons un theoreme de structure des groupes dans la categorie des cogebres de leibniz duales: un groupe dans cette categorie est de la forme tv pour un certain espace vectoriel v. Ceci nous permet de montrer que l'homologie de leibniz d'une algebre de lie de matrices gl(a) est, dans la categorie des cogebres de leibniz duales, un groupe isomorphe a thh#*##1(a). Enfin, nous etablissons, dans un cadre plus general, un theoreme de leray dans la categorie des p-algebres, pour une operade quelconque p
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Davillé, Louis. "Leibniz historien : essai sur l'activité et la méthode historiques de Leibniz /." Darmstatd : Scientia Verlag AAlen, 1986. http://catalogue.bnf.fr/ark:/12148/cb37472128m.
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Schneider, Ulrich Johannes. "Leibniz und der Eklektizismus." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-149007.
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Die Erforschung der deutschen Philosophie um 1700 hat in den vergangenen beiden Jahrzehnten starke Impulse erfahren; es wurden bisher unbekannte Diskussionen und Richtungen entdeckt, darunter der Eklektizismus. Der Eklektizismus war in den letzten Jahrzehnten des 17. und den ersten Jahrzehnten des 18. Jahrhunderts Gegenstand einer europaweiten Debatte, besonders unter Deutschlands Universitätsphilosophen. Inhaltlich geht es um eine Neubestimmung der Philosophie im versöhnenden Ausgleich der Ansprüche von Antike und Moderne, von Aristotelismus und Cartesianismus, deren Konflikt die Problemlage der Akademiker um 1700 allgemein charakterisierte. Figuren der Eklektizismus-Debatte sind durch kontextualisierende Forscher wie Horst Dreitzel oder Michael Albrecht ans Tageslicht geholt worden, in deren Arbeiten das doxographische Bild der Philosophie im späten 17. und im frühen 18. Jahrhundert geweitet und gedehnt wird, so daß heute eine breite (nicht nur philosophische) Kultur das historiographische Feld dort belebt, wo traditionell Wilhelm Gottfried Leibniz und Christian Wolff die Geschichte der Philosophie fast allein repräsentierten. Ersetzt oder ergänzt der Eklektizismus unser
traditionelles Bild der frühmodernen Philosophie?
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Lacerda, Tessa Moura. "A expressão em Leibniz." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-30012008-112330/.
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A expressão é uma das noções mais importantes da filosofia de Leibniz. O filósofo a aborda diretamente em alguns textos, porém, mais que um objeto de análise, a noção de expressão organiza e faz convergir reflexões acerca da teologia, da ontologia e da epistemologia leibnizianas. Leibniz não é o primeiro a tratar da expressão, a originalidade de sua abordagem está em uma interpretação matemática da expressão, que permite defini-la como uma analogia de relações entre a expressão e o exprimido. Uma coisa exprime outra, diz Leibniz, quando há uma correspondência regular e recíproca entre as duas, ou entre o que se pode dizer de uma e de outra. Assim, a expressão pressupõe a analogia e a harmonia. Definida a relação expressiva nesses termos é possível, no nível teológico ou metafísico, explicar como Deus se exprime em formas simples, absolutas e infinitas, que se exprimem em sistemas gerais de fenômenos ou mundos possíveis, que estão exprimidos em noções individuais e não existem fora delas. No nível ontológico, diremos que os indivíduos exprimem Deus como causa e o mundo de que fazem parte. Esses indivíduos, por sua vez, se exprimem como fenômenos que são unificados pelo pensamento como corpos. A relação que define os corpos e a relação entre corpos exprimem as relações ideais que as substâncias individuais mantêm entre si, a ordem física exprime a ordem metafísica. No nível epistemológico, diremos que nossas idéias exprimem as idéias de Deus, convimos com Deus nas mesmas relações. Mas para conhecer essas relações é preciso desenvolver a expressão presente em uma idéia. A classificação das idéias em Leibniz pressupõe esse desenvolvimento progressivo que se dá como uma análise gradual: as idéias podem ser obscuras ou claras, estas confusas ou distintas, estas inadequadas ou adequadas, e as idéias adequadas podem ser objeto de um conhecimento cego ou simbólico e de um conhecimento intuitivo, muito raro. A abrangência da noção de expressão permite colocar em relação ordens heterogêneas e mostrar a convergência e a semelhança dos diferentes. Nessa medida, podemos relacionar coisas tão diferentes como caracteres e pensamentos, daí a busca de Leibniz por uma língua ou Característica universal.<br>Expression is one of the most important notions of Leibniz\'s philosophy. The philosopher addresses it directly in some texts, however, more than an object of analysis, the notion of expression organizes and makes reflections about Leibnizian theology, ontology and epistemology converge. Leibniz is not the first to deal with expression; the originality of his approach lies in a mathematical interpretation of expression, which makes it possible to define it as an analogy of relations between expression and expresser. One thing expresses another, says Leibniz, when there is a regular and reciprocal correspondence between the two, or between what can be said of one and the other. Accordingly, expression presupposes analogy and harmony. Having defined the relation of expression in these terms, it is possible, at the theological or metaphysical level, to explain how God expresses himself in simple, absolute and infinite forms, which express themselves in general systems of phenomena or possible worlds, which are expressed in individual notions and do not exist outside them. At the ontological level, we shall say that individuals express God as a cause and the world which they are part of. These individuals, in turn, express themselves as phenomena that are unified by tho ught as bodies. The relation that defines the bodies and the relation between bodies express the ideal relations that individual substances maintain amongst themselves, the physical order expresses the metaphysical order. At the epistemological level, we shall say that our ideas express the ideas of God; we agree with God in the same relations. But to know these relations, the present expression in an idea has to be developed. The classification of ideas in Leibniz presupposes this progressive development that takes place as a gradual analysis: the ideas may be obscure or clear, these ones confused or distinct, these ones inadequate or adequate, and the adequate ideas may be the object of a blind or symbolic knowledge and of an intuitive knowledge, very rare. The scope of the notion of expression makes it possible to put heterogeneous orders into a relation and to show the convergence and similarity of different things. In this measure, we can relate such different things as characters and thoughts, hence Leibniz\'s quest for a universal language or Characteristic.
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Schneider, Ulrich Johannes. "Leibniz’ Revolution des Bibliothekskatalogs." SLUB Dresden, 2016. https://slub.qucosa.de/id/qucosa%3A7776.
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Wer heute in Bibliothekskatalogen recherchiert, tut das üblicherweise mit Schlagwörtern, Stichwörtern oder Verfassernamen. So sind Bibliothekskataloge seit langer Zeit angelegt. Vor hundert Jahren etwa gab es die so genannten Real- oder systematischen Kataloge und die Nominalkataloge, die nach Autorinnen und Autoren ordneten. Noch heute kann man auch in digitalen Katalogsuchmaschinen sowohl nach Themen als auch nach Namen fast die gesamte Produktion vorhandener Texte erfassen. Dieser Ansatz geht auf Leibniz zurück.
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Schneider, Ulrich Johannes. "Leibniz und der Eklektizismus." de Gruyter, 2002. https://ul.qucosa.de/id/qucosa%3A12761.
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Die Erforschung der deutschen Philosophie um 1700 hat in den vergangenen beiden Jahrzehnten starke Impulse erfahren; es wurden bisher unbekannte Diskussionen und Richtungen entdeckt, darunter der Eklektizismus. Der Eklektizismus war in den letzten Jahrzehnten des 17. und den ersten Jahrzehnten des 18. Jahrhunderts Gegenstand einer europaweiten Debatte, besonders unter Deutschlands Universitätsphilosophen. Inhaltlich geht es um eine Neubestimmung der Philosophie im versöhnenden Ausgleich der Ansprüche von Antike und Moderne, von Aristotelismus und Cartesianismus, deren Konflikt die Problemlage der Akademiker um 1700 allgemein charakterisierte. Figuren der Eklektizismus-Debatte sind durch kontextualisierende Forscher wie Horst Dreitzel oder Michael Albrecht ans Tageslicht geholt worden, in deren Arbeiten das doxographische Bild der Philosophie im späten 17. und im frühen 18. Jahrhundert geweitet und gedehnt wird, so daß heute eine breite (nicht nur philosophische) Kultur das historiographische Feld dort belebt, wo traditionell Wilhelm Gottfried Leibniz und Christian Wolff die Geschichte der Philosophie fast allein repräsentierten. Ersetzt oder ergänzt der Eklektizismus unser
traditionelles Bild der frühmodernen Philosophie?
9
Planas-Bielsa, Victor. "Leibniz manifolds and Lyapunov." Nice, 2004. http://www.theses.fr/2004NICE4027.
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La première partie de cette thèse montre que divers systèmes dynamiques peuvent être décrits comme champs de vecteurs associés des fonctions différentiables via une structure que nous appelons « de Leibniz ». De nombreux exemples peuvent être décrits en utilisant cette construction qui généralise la parenthèse de Poisson. Les symétries de ces systèmes et des procédures associées de réduction sur des variétés de Leibniz et variétés almost Poisson sont décrites en détail. La deuxième partie inclut des résultats reliés avec la stabilité non linéaire des équilibres en systèmes dynamiques de Poisson. Nous prouvons une condition pout la stabilité de Lyapunov qui emploie des fonctions (pas nécessairement conservées) qui tiennent compte de certain comportement stable asymptotique qui peut se produire dans la catégorie de Poisson. Nous discutons aussi deux situations dans lesquelles l’utilisation des fonctions de Casimir est équivalente aux méthodes topologiques présentées par Patrick et al<br>The first part of this thesis shows that various relevant dynamical system scan be described as vector fields associated to smooth functions vi a bracket that defines what we call a Leibniz structure. Several examples can be described using this construction that generalises the standard Poisson brackets. The symmetries of these systems and the associated reduction in Leibniz and almost Poisson manifolds are described in detail. The second part of this thesis includes results centred around the nonlinear stability of equilibrium in Poisson dynamical systems. We prove an energy-Casimir type sufficient condition for stability that uses function (not necessary conserved) that takes into account certain asymptotically stable behaviour that may occur in the Poisson category. We discussed also two situations in which the use of Casimir functions in stability is equivalent to the topological methods introduced by Patrick et al
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Feeney, Thomas D. "Leibniz on Metaphysical Perfection." Thesis, Yale University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10584944.
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<p> Leibniz makes substantive use of harmony and metaphysical perfection, but he very rarely offers more than a brief gloss in direct explanation of these terms. I argue that they name the same fundamental property. The definition of metaphysical perfection (hereafter, "perfection") as unity-in-variety misleads if taken as a reduction of perfection to separately necessary and jointly sufficient conditions for anything to enjoy perfection. The definition of harmony in terms of intelligibility leads to the same underlying notion, for intelligibility is defined in terms of unity and variety.</p><p> Chapter 1 introduces the tension between Leibniz's substantive use of perfection and his demand that it meet a high standard of intelligibility. Chapter 2 argues that there is no satisfactory account of compossibility in the literature because each of the viable proposals misunderstands the role of perfection. The current dispute rests in a disagreement about the best reductive account of perfection: either to sheer variety, or to variety and unity as independently intelligible but inversely proportional criteria for perfection. Either way, incompossibility relations become externally applied limits on God's will to maximize the variety of existing substances. Leibniz rejects all such external limits. I propose a new solution, in which two possibles are compossible if and only if they are jointly thinkable, that is, if they are members of an ideal unity. This involves a distinction between the variety that does contribute to unity and the variety that does not—and this distinction requires that we already have some notion of perfection prior to the appeal to variety.</p><p> Chapter 3 develops this account of perfection and incompossibility further, by introducing another puzzle God aims to create the most perfect world, but worlds are aggregates and aggregates seem to rank too low in Leibniz's ontology to explain God's aim. What is the world that God would care for it? God, being wise, does not and would not will multiple times in creating. Rather, God creates multiple substances through a single act of will. Acts of creative will, though, are individuated by the agent's concept of the object. This suggests that groups of substances are unified into worlds by God's intellect thinking of their many essences under a single idea. This is Leibniz's limited Spinozism: he is a metaphysical atomist about existing things, but a holist about the ideal and its value.</p><p> Chapters 4 and 5 tell the story of how Leibniz came to these views. The narrative is helpful in part because it sheds some light on Leibniz's motivations. Also, I argue that the mistakes common to recent approaches to compossibility have textual support only from premature versions of Leibniz's account of perfection, versions Leibniz rejected in part because they generate the problems discussed in Chapters 2 and 3.</p><p> Chapter 4 explores Leibniz's transition to philosophical maturity in the later 167os. He gave priority to the divine intellect throughout his career, but in the Paris Period, he left no work for the will at all: to exist is to be harmonious, and the existence of finite things depends directly on the divine intellect. This theory had theodicean advantages, but it also led to a necessitarianism just as absolute as Spinoza's. After studying Spinoza and leaving Paris, Leibniz placed the divine will between existence and harmony, or perfection. Perfection and harmony were now associated with God's ideas; coming to exist required, in addition, an act of God's will.</p><p> Having associated harmony with the possibles in God's mind, Leibniz now needed to explain why God does not maximize perfection by creating every substance. Chapter 5 deals with the gradual development after 1678, as Leibniz worked out how to determine the joint value of many independent substances. Just as previously he had separated existence from harmony while retaining a close connection between the two, the mature Leibniz distinguished harmony from the possible substances in God's mind. Harmony and perfection, on this final account, belong even to aggregates, which count as unities thanks only to their relation to a mind. With this in hand, Leibniz was finally in a position to argue that God leaves some possibles uncreated in order the maximize the perfection of what God does create.</p><p> Leibniz defended his commitment to a harmoniously limited, intelligible world by gradually distinguishing perfection from existence and from substantiality. Likewise, we profit by distinguishing Leibnizian perfection from (apparently) more accessible notions.</p>
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Yun, Sun-Koo. "Die Freiheitslehre von Leibniz /." Köln : Universität zu Köln, 1997. http://catalogue.bnf.fr/ark:/12148/cb361795293.
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Olesti, i. Vila Josep. "La interpretació Kantiana de Leibniz." Doctoral thesis, Universitat Autònoma de Barcelona, 1991. http://hdl.handle.net/10803/5180.
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Duchesneau, François. "Leibniz, le vivant et l'organisme /." Paris : Libr. Philos. Vrin, 2010. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018991781&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Bernier, Mark Christopher. "Leibniz: a metaphysic of substances." Texas A&M University, 2003. http://hdl.handle.net/1969.1/3886.
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For Leibniz, corporeal substance is the union of body and soul, and he dedicates
much of his thought to understanding the mystery of this union. However, there is a
divide among scholars over what he proposes as a solution. Many have judged that for
Leibniz there are no bodies "out there" in a world independent of the mind. There is, in
fact, no world outside of perceiving things and their appearances. This is taken to imply
that corporeal substances are (at most) the logical relations underlying phenomena; they
would not then be real substances.
Another interpretation is that young Leibniz believes in corporeal substance, but
mature Leibniz recognizes that their reality cannot be maintained. It is in his "later years"
that he finally comes to embrace hard-core phenomenalist commitments, eschewing the
material world as nothing but phantasmagoria. Leibniz has changed his mind, on this
account, and corporeal substances are real only in his "middle years."
I believe that these interpretations are incorrect, and I attempt to show two things.
First, Leibniz holds to real corporeal substances (i.e., they are not merely logical grouping
of monads). Establishing this involves scrutinizing the textual evidence, both for and
against this position. Second, Leibniz has the resources to account for the true unity of corporeal substance. At the heart of Leibniz's metaphysics are the twin themes of unity
and harmony, which permeate every facet of his thought. They are the keys to
understanding what is real, and what is not. A true substance, for Leibniz, is that which
has true unity, and I believe that the unity of a corporeal substance can be explained only
through the harmony of its elements. In short, its harmony is its unity. A third ancillary
point is that corporeal substances are at the heart of his metaphysical system. In the end I
suggest a starting point for a "new system" of interpreting Leibniz's metaphysics.
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Souza, André Chagas Ferreira de. "Leibniz: ação, razão e aristotelismo." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-31082012-123952/.
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O papel da razão (logos) em meio às ações (praxis) ainda vigora como um grande problema filosófico. Procura-se aqui tratá-lo a partir da filosofia de G. W. Leibniz. O ponto de partida é o próprio paradigma racional, deus. Delineia-se um panorama sobre as principais ideias envolvidas na escolha divina do melhor dos mundos, as quais servem para mostrar como podem ser pensados os atos humanos. Leibniz costuma desenvolver sua filosofia com o apoio de outros pensadores; dentre eles, Aristóteles tem lugar especial. Assim, busca-se mostrar parcialmente como Leibniz tira proveito de teses aristotélicas quando o filósofo moderno reflete sobre as ações humanas. Para isso, com relação a Aristóteles, monta-se um quadro geral de alguns dos principais conceitos da sua teoria da ação, como as noções de voluntário, de deliberação, de escolha deliberada, dentre outros que permitam esboçar sua noção de razão prática. Em seguida, é desenvolvida a ideia de ação humana desde os seus fundamentos segundo o pensamento leibniziano. Nessa perspectiva, para se chegar ao conhecimento do ato denominado racional, parte-se da ação das substâncias e mostra-se gradualmente como a razão passa a fazer parte das faculdades de certo grupo de seres, os quais a usam quando se movem. Por meio de todos esses passos, finalmente tenta-se chegar às especificidades do pensamento leibniziano quando ele trata do movimento humano e se ele teria o direito de invocar o pensamento aristotélico ao refletir sobre a ação racional.<br>The role of reason (logos) among the actions (praxis) still stands as a great question of philosophy. This work intends to explore it from G. W. Leibniz philosophical point of view. The starting line is the rational paradigm itself, god. Outlining an overview of the key elements involved in the divine choice of the best of worlds that serve to show how we can understand the human acts. Leibniz tends to develop his philosophy with the support of other thinkers, among them, Aristotle has a special place. Therefore we try to show partially how Leibniz takes advantage of Aristotelian theses when the modern philosopher reflects about human acts. To do this, regarding to Aristotle, a general framework about some of the main concepts of his theory of action is shown, such as the notions of voluntary, deliberation, deliberative choice, among others that allows sketching his notion of practical reason. Thereafter we develop the idea of human action from its basis according to Leibniz thought. From this perspective, to get to the knowledge of the act named as rational, we start with the action of the substances and shows up gradually as the reason becomes part of the faculties of a certain group of beings, which use it when they move. Through all these steps, we attempt to reach the details of Leibnizian thought when he comes to human movement and if he would be entitled to invoke the Aristotelian thought to reflect on rational action.
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Souza, Andre Chagas Ferreira de. "Razão e liberdade em Leibniz." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-07012008-094415/.
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O principal objetivo desta pesquisa é analisar alguns das principais idéias envolvidas no labirinto da liberdade, um dos assuntos de grande destaque dentro da filosofia leibniziana. Por um lado, Leibniz sempre defendeu a máxima racionalidade de todos os fatos, o que acaba por indicar que todos estes estão absolutamente predeterminados. Por outro, ele procurou mostrar que todos os seres racionais são moralmente responsáveis pelos seus atos conforme suas vontades. Por meio de um grande esforço conceitual, Leibniz procurou conciliar a idéia de um destino, racionalmente delineável, junto à idéia de liberdade das ações dos seres racionais; ele não quis defender nem a pura necessidade e nem o puro acaso. O principal aliado nessa tarefa foi o Princípio de Razão Suficiente. Este princípio ganhou foi fortalecido a partir do desenvolvimento do conceito das infinitas substâncias completas (entelechia, substância individuais, mônadas), que foi elaborado gradualmente ao longo da sua vida filosófica. Uma reconstrução básica de algumas das principais teses da metafísica leibniziana permite observar como as criaturas (especialmente as racionais) passaram a ser consideras as legítimas responsáveis por suas ações, sem que o mundo representasse uma espécie de caos.<br>The main goal of this dissertation is to investigate some aspects of the Labyrinth of Freedom, a key subject in the Philosophy of Leibniz. On one hand, Leibniz supported the maximum rationality of all events, meaning that they are all absolutely predetermined. On the other, he tried to show that rational beings are morally responsible for their actions, and that requires free will. Through an act of great intellectual effort Leibniz tried to conciliate an idea of all embracing destiny (rationally understood) and the concept of freedom. He resisted admitting a vision of the world driven either by absolute necessity or lost to pure chance. His main ally in this task was the Principle of Sufficient Reason. This principle gained strength from the development of the concept of infinite substances (entelechia, individual substance, monades) that was gradually forged throughout the philosopher\'s life. A brief reconstruction of some of the main features of Leibniz´s metaphysics allows us to perceive how all creatures (especially rational ones) could be seen to be truly responsible for what they do and the choices they make in a rationally structured world.
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Bonneau, Cristiano. "Mônada e mundo em Leibniz." Universidade Federal da Paraíba, 2006. http://tede.biblioteca.ufpb.br:8080/handle/tede/5621.
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Previous issue date: 2006-04-10<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>This writing concerns the study of Leibnizs concept of the Monad. Therefore, the present work investigated the fundamental constituents which take part on such a concept. From the notions of attribute, we have perceptions, appetites and apperceptions, as well as the notions of possibility and representation that are present in the Monad, resulting in the idea of World. Such an idea also plays an important role in this writing. The idea of Monad and the idea of World generate relations and structures that were considered as well. Thus, the elements forming the process of knowledge (understanding and language) and the basic components of the Monad (e.g. the idea of substance) were studied according to Leibnizian concept of world. Furthermore, in our analysis of fundamental principles leading to a cosmological, epistemological and ontological perspective in Leibniz, we used a metaphysical approach.<br>Esta dissertação tem como tema o conceito de Mônada em Leibniz. No encalço desta investigação este texto trata dos constituintes fundamentais que participam deste conceito. As noções de atributo (à partir destas aparecem as percepções, apetites e apercepções); bem como a de possibilidade e representação; subsidiam na Mônada uma idéia de Mundo, outro arranque investigativo deste escrito. As idéias de Mônada e Mundo geram relações e estruturas que da mesma forma são vislumbradas. Desta forma, os elementos que dão forma ao processo do conhecimento (entendimento e linguagem), bem como os componentes essenciais da Mônada (a idéia de substância) são tratados nesta descrição acerca da concepção leibniziana de Mundo. O recorte metafísico dá o tom desta análise na busca pelos princípios fundamentais que orientam uma perspectiva cosmológica, epistemológica e ontológica em Leibniz.
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Boucher, Pol. "Le "de conditionibus" de leibniz." Nantes, 1991. http://www.theses.fr/1991NANT3008.
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L'objet de ce travail est de presenter une traduction du texte et des notes des deux dissertations proposees en 1665 comme une theorie raisonnee des conditions juridiques et d'en montrer a la fois la complexite, les difficultes et l'interet dans la genese de la philosophie leibnizienne. La complexite du de conditionibus provient pour une large part de la volonte qu'a leibniz d'y systematiser le detail du droit civil (droit justinien) ou du droit canonique , sans se placer d'emblee comme il le fera ulterieurement, au niveau plus simple et plus general du droit naturel. Les difficultes naissent quant-a elles, d'une representation imparfaite de l'ideal deductif et d'un point de vue qui n'est pas strictement verifonctionnel. Enfin, l'interet du de conditionibus provient du fait qu'on peut y reconnaitre sans doute la premiere manifestation d'une representation synthetique et harmonieuse de la convergence de la combinatoire, du calcul des probalites, de la mecanique et de la dynamique et des rapports qu'ils entretiennent a l'interieur du droit<br>The subject matter of this work is to present a translation of the text and the notes of the two dissertations proposed in 1665 as a reasoned theory of juridical conditions and to show in them at the same time, the complexity, the difficulties and the interest in the genesis of leibniz's philosophy. The complexity of the de conditionibus comes for a large part from leibniz's will to systemise the detail of civil law (justinian law) or canonic law, without placing himself straight away, as he would do later, on the simpler and more general level of natural law. The difficulties as for them, are born of an imperfect representation of deductive ideal and from a point of view that is not strictly truth-functional. At last, interest of de conditionibus comes from the fact that one can recognize in it, probably the first manifestation of a synthetic and harmonious representation of the convergence of combinatory, of probability theory, of mecanic and dynamic and of their relationships inside law
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Debuiche, Valérie. "La notion d'expression chez Leibniz." Amiens, 2009. http://www.theses.fr/2009AMIE0008.
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Prat, Christian. "L'Amour de Dieu chez Leibniz." Toulouse 2, 1997. http://www.theses.fr/1997TOU20021.
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L'amour chez leibniz se dit a l'aide d'une definition et se comprend par le bon ordre des termes de la definition. Les termes representent l'amant et l'aime, le sujet et l'objet de l'amour. L'homme ou dieu forment indiferemment les termes de la relation. Pour que la relation soit valide et entre dans une pleine intelligence il faut que l'acte d'amour apporte de la perfection. L'amour est toujours un rapport ou nous accroissons notre connaissance et notre puissance de vie. Il deplace la perfection de l'autre vers nous. Il joint la perfection de l'autre a notre perfection. C'est une communication par laquelle nous imitons ce qu'il y a de beau et de parfait chez l'autre. Elle ne joue pas avec la minutieuse balance de l'action et de la passion, mais rapporte l'action a l'action. Les monades simples sont dans un systeme ou l'accroissement implique ailleurs la diminution. Les monades intelligentes sortent de ce schema de la stricte compensation. Elles resident dans le monde de la nature et egalement dans celui de la grace. Elles sont dans des relations qui developpent la charite et la volonte du bien commun. La relation d'amour fait notre bien et travaille au bien de tous. Leibniz dit que cette relation est desinteressee et parle de pur amour. Lors de l'attaque contre le quietisme, il a soutenu dans la synthese de sa definition l'approche traditionnelle de bossuet et celle mystique de fenelon. La conception leibnizienne de l'amour pose l'homme dans la perfection naturelle et la felicite divine<br>FOR LEIBNIZ LOVE TO EXPLAINED BY A DEFINITION AND IS UNDERSTAND BY THE RIGHT ORDER OF THE TERMS OF THIS DEFINITION. THESE TERMS ARE REPRESENTED BY THE LOVER AND THE BELOVED, THAT IS TO SAY THE SUBJET AND THE OBJECT OF LOVE. EITHER GOD OR MAN CAN FORM THE TERMS OF THE RELATIONSHIP. THIS RELATIONSHIP WILL ONLY BE VALID AND INTELLIGIBLE IF THE ACT OF LOVE IS ALWAYS A LINK WHERE OURE KNOWLEDGE AND OUR BEING ARE INCREASED. IT MAKES THE PERFECTION THE OTHER ONE SHIFT TOWARDS US. IT JOINS THE PERFECTION OF THE OTHER TO OUR. IT IS A COMMUNICATION THROUGH WICH WE IMITATE WHAT IS BEAUTIFUL AND PERFECT IN THE OTHER PERSON. IT DOES NOT WORK with THE PRECISE BALANCE OF ACTION AND PASSION. SIMPLES MONADES ARE IN A SYSTEM WHERE THE INCREASING OF ANOTHER IMPLIES THE DECREASING OF ANOTHER ONE. INTELLIGENTS MONADES DO NOT ENTER THIS PLAN OF STRICT COMPENSATION. THEY LIVE IN THE WORLD OF NATURE AND GRACE. THEY ARE PART OF RELATIONSHIPS WHICH DEVELOP CHARITY AND THE WISH OF PUBLIC GOOD. THE LOVE RELATIONSHIP IS GOOD FOR US BUT ALSO FOR EVERYONE. LEIBNIZ SAYS THAT THIS RELATIONSHIP IS SELFLESS AND CALLS IT PURE LOVE. DURING THE ATTACK AGAINST QUIETISM, HE SUPPORTED THE TRADITIONAL APPROACH OF BOSSUET AND THE MYSTICAL APPROACH OF FENELON IN THE DEFINITION. THE LEIBNITZIAN CONCEPTION OF LOVE PLACES MAN IN NATURAL PERFECTION AND IN DIVINE BLISS
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Wilson, Margaret Dauler. "Leibniz' doctrine of necessary truth /." New York : Garland publ, 1990. http://catalogue.bnf.fr/ark:/12148/cb355409812.
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Grua, Gaston Sleigh R. C. "La justice humaine selon Leibniz /." New York ; London : Garland, 1985. http://catalogue.bnf.fr/ark:/12148/cb37401696s.
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Arbi, Moubachir el. "Politique et diplomatie chez Leibniz." Lille 3 : ANRT, 1985. http://catalogue.bnf.fr/ark:/12148/cb37594077m.
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Look, Brandon. "Leibniz and the vinculum substantiale /." Stuttgart : F. Steiner, 1999. http://catalogue.bnf.fr/ark:/12148/cb39279408f.
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Covez, Simon. "L'intégration locale des algèbres de Leibniz." Phd thesis, Université de Nantes, 2010. http://tel.archives-ouvertes.fr/tel-00495469.
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Le résultat principal de cette thèse est une solution locale du problème des coquecigrues. Par problème des coquecigrues, nous parlons du problème d'intégration des algèbres de Leibniz. Cette question consiste à trouver une généralisation du troisième théorème de Lie pour les algèbres de Leibniz. Ce théorème établit que pour toute algèbre de Lie g, il existe un groupe de Lie G dont l'espace tangent en 1 est muni d'une structure d'algèbre de Lie isomorphe à g. La sructure d'algèbre de Leibniz généralise celle d'algèbre de Lie, nous cherchons donc une structure algébrique généralisant celle de groupe et répondant à la même question. Nous résolvons ce prob- lème en intégrant localement toute algèbre de Leibniz en un rack de Lie augmenté local. Un rack de Lie étant une variété munie d'un produit satisfaisant plusieurs axiomes qui généralisent des propriétés de la conjugaison dans un groupe. En particulier, ce produit est autodistributif. Notre approche de ce problème est basée sur une preuve donnée par E.Cartan dans le cas des groupes et algèbres de Lie, et consiste à associer à toute algèbres de Leibniz une extension abélienne d'une algèbre de Lie par un module antisymétrique. Cette extension est caractérisée par une classe dans le second groupe de cohomologie de Leibniz, et nous associons à tous représentant de cette classe un cocyle de rack de Lie local qui nous permet de construire un rack de Lie augmenté local répondant au problème. Pour construire ce cocycle, nous généralisons une méthode d'intégration d'un cocycle d'algèbre de Lie en cocycle de groupe de Lie due à W.T.Van Est.
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Vagna, Rogério [UNESP]. "A geração da vida em Leibniz." Universidade Estadual Paulista (UNESP), 2007. http://hdl.handle.net/11449/93141.
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vagna_r_me_mar.pdf: 434719 bytes, checksum: a428d91e5b541767ee3e4a6a8500c5a9 (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>Partindo do sistema leibniziano e tomando como fio condutor a questão da geração da vida, pretendemos indicar os motivos filosóficos que levaram Leibniz a apoiar os biólogos pré-formacionistas do século XVII. A idéia de embutimento (ou encaixamento) de um novo ser dentro do seu progenitor, defendida pela teoria pré-formacionista, traz como que um exemplo do mundo monádico leibniziano, no qual todos os acontecimentos futuros, inclusive a geração de novos seres, foram já estabelecidos por Deus no momento da criação. As investigações microscópicas desenvolvidas por biólogos da época, especialmente por Leeuwenhoeck, descrevem um mundo até então desconhecido e trazem uma comprovação experimental da concepção teórica leibniziana.<br>Coming from the Leibniz`s system and taking as thread the question of the generation of the life, we intend to indicate the philosophical reasons that had taken Leibniz to support the preformationist biologists from the 17th century. The idea of inlaying (or fitting) of a new being into its ancestor, defended by the preformationist theory, brings an example about Leibniz`s monads world, in which all the future events, also the generation of new beings, already had been established by God at the moment of the creation. Microscopic researches developed by biologists at this time, especially by Leeuwenhoek, describe an unknown world until then, and bring an experimental evidence of Leibniz`s theoretical conception.
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Anapolitanos, Dionysios Anastasiou. "Leibniz : representation, continuity and the spatiotemporal /." Dordrecht [u.a.] : Kluwer, 1999. http://www.loc.gov/catdir/enhancements/fy0813/98047229-d.html.
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Weckend, Julia. "Leibniz and the structure of individuality." Thesis, University of Reading, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.603585.
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This thesis is a study of Leibniz's ideas on the structure of ontological entities, and implicitly on the structure of the natural world. Since Leibniz even in his very late writings appears ( 0 allow for complex as well as simple individuals, the thesis examines without interpretive prejudice the distinct kinds of entity, aggregates as well as genuine individuals. that feature on Leibniz's mature ontological views starting from around the time of the Discourse on Metaphysics in the mid-1680s. Since aggregates have unity at least in the minds of perceivers, they feature - as apparent entities and from a particular point-of-view - as part of the extended Leibnizian ontology, even though quo unities they may not be part of absolute reality. Apart from making use of general mereological notions, my assessments are focussed on Leibniz's axiomatic ontological constraints and the marks of genuine composition. They are unity and infinity. I will draw sustained attention to Leibniz's diverging compositional analyses before and after the introduction of the monad. I submit that in the middle years his approach is primarily deflationist in view of the aggregate thesis and the arguments against Cartesian matter. From the 16905 and onwards, the compositional approach turns constitutive and foundationalist, when Leibniz's analytical explorations in to the ultimate structure of reality reach their final step in the decompositional analysis and terminate in the first elements in the order of things. The monad is Leibniz's metaphysical atom and the bedrock of reality. But with the introduction of the monad and the new compositional approach that proceeds from simple to complex beings, also a new set of problems emerges. The question is how to build a bridge between the extended-body realism that is part of the animals-with in-animals view of the middle years, and the world of unextended monadological ultimates that shape Leibniz's apparent phenomenalism of the late years. Acknowledging the explanatory lacuna in Leibniz's ontological system of how [0 reconcile and connect the beings from the two compositional strands, the thesis concludes on an agnostic note
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Tissandier, Alex. "Affirming divergence : Deleuze's reading of Leibniz." Thesis, University of Warwick, 2014. http://wrap.warwick.ac.uk/63832/.
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This thesis argues that key aspects of Deleuze's philosophy can be explained by looking closely at his relationship to Leibniz. By confining itself to the particular context and set of terminology which Leibniz's philosophy provides, it hopes to avoid many of the dangers of a more general, and necessarily abstract, interpretation or reconstruction of Deleuze's philosophy. I identify, across Deleuze's career, three distinct, important engagements with Leibniz. In each of these, I argue, Deleuze presents Leibniz as an ambiguous figure, caught somewhere between two opposing tendencies. On the one hand, Deleuze characterises Leibniz's philosophy as the last attempt by theology to ground an ordered world, demonstrated by his preoccupation with questions of harmony and sufficient reason, as well as his insistence that to each kind of problem there must respond a rational principle (the principle of non-contradiction, the principle of the identity of indiscernibles, and so on). But on the other hand, beneath this conservative, theological sentiment, Deleuze also discerns the obscured outlines of a philosophy shot through with dynamism, whose 'dizzying creation' of principles and Baroque complexity reveal an alternative, radicalised image of Leibniz. I argue that from this second, radical Leibniz, Deleuze takes two ideas, returning to them again and again in order to express key aspects of his own philosophy. First, Deleuze believes he has found in Leibniz's theory of 'incompossibility' a concept of difference which is not reducible to a form of opposition between two identities. This theory becomes a crucial component of Deleuze's account of a subrepresentational transcendental field. Second, Deleuze draws on Leibniz's theory that individual monads clearly express a certain region of the world in order to explain how the singular points or events which populate this transcendental field are expressed or actualised by individuals. Explaining how Deleuze appropriates and uses these two ideas provides a narrow point of access into one of the most important areas of his philosophy. At the same time, however, I show that eventually there is always a point where Leibniz's conservative, theological commitments force Deleuze to leave him behind. I thus argue that it is precisely Leibniz's ambiguous status for Deleuze which makes an investigation into their relationship so fruitful: by not only explaining Leibniz's positive influence on Deleuze, but also pinpointing the precise grounds for their eventual divergence, we can better articulate Deleuze's own philosophical priorities.
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Bonneau, Cristiano. "Fundamentos para uma ética em Leibniz." Universidade de São Paulo, 2015. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-06112015-155208/.
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Esta tese se constitui na sistematização de um pensamento ético à partir de alguns escritos de Leibniz. O texto estabelece uma relação entre os conceitos de Deus e Mônada nos escritos leibnizianos, como ocasião para desenvolver, partindo destas noções fundamentais, as condições teóricas de pensar uma ética. Em um primeiro momento, destaca-se o conceito de mônada, em sua estrutura ontológica e em seu modo apresentação como uma entidade simples, mas extremamente complexa. A substância para Leibniz, pela figura da mônada torna-se o modelo para pensar a realidade. A idéia de Deus aparece em seguida, como o alicerce racional no qual as substâncias existem e agem. Leibniz promove uma apologia de Deus em torno da racionalidade pela qual o mundo se ordena. A totalidade, representada por Deus, permite para Leibniz expor o perspectivismo e a identidade única de cada substância. A ética surge da possibilidade de relacionar os conceitos de mônada, indivíduo, homem, razão e liberdade no pensamento leibniziano.<br>This thesis is the systematization of ethical thought from some writings of Leibniz. This text establishes a relationship between the concepts of God and Monad in Leibnizian writings, as an opportunity to develop, based on these fundamental concepts, the theoretical conditions of ethical thinking. At first, there is the concept of monad, in its ontological structure and its presentation mode as a single entity, but extremely complex. The substance to Leibniz, the figure of the Monad becomes the model for thinking the reality. The idea of God appears, then as the rational foundation on which substances exist and also act. Leibniz promotes an apology from the idea of God as the rationality of the way in which the world is ordered. The totality, represented by God, allows for Leibniz expose perspectivism and the unique identity of each substance. Ethics arises from the possibility of relating the concepts of Monad, individual, man, reason and freedom in Leibnizs thought.
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Vagna, Rogério. "A geração da vida em Leibniz /." Marília : [s.n.], 2007. http://hdl.handle.net/11449/93141.
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Orientador: Ubirajara Rancan de Azevedo Marques<br>Banca: José Carlos Bruni<br>Banca: Marco Aurélio Werle<br>Resumo: Partindo do sistema leibniziano e tomando como fio condutor a questão da geração da vida, pretendemos indicar os motivos filosóficos que levaram Leibniz a apoiar os biólogos pré-formacionistas do século XVII. A idéia de embutimento (ou encaixamento) de um novo ser dentro do seu progenitor, defendida pela teoria pré-formacionista, traz como que um exemplo do mundo monádico leibniziano, no qual todos os acontecimentos futuros, inclusive a geração de novos seres, foram já estabelecidos por Deus no momento da criação. As investigações microscópicas desenvolvidas por biólogos da época, especialmente por Leeuwenhoeck, descrevem um mundo até então desconhecido e trazem uma comprovação experimental da concepção teórica leibniziana.<br>Abstract: Coming from the Leibniz's system and taking as thread the question of the generation of the life, we intend to indicate the philosophical reasons that had taken Leibniz to support the preformationist biologists from the 17th century. The idea of inlaying (or fitting) of a new being into its ancestor, defended by the preformationist theory, brings an example about Leibniz's monads world, in which all the future events, also the generation of new beings, already had been established by God at the moment of the creation. Microscopic researches developed by biologists at this time, especially by Leeuwenhoek, describe an unknown world until then, and bring an experimental evidence of Leibniz's theoretical conception.<br>Mestre
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Gaudemar, Martine de. "La notion de puissance chez Leibniz." Aix-Marseille 1, 1989. http://www.theses.fr/1989AIX10046.
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Jacquet, Caroline. "Leibniz et Hesse, existence et harmonie." Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30021.
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Nous avons souhaité, dans notre thèse, poursuivre et approfondir une étude de la pensée leibnizienne commencée en Maîtrise et en D.E.A. Nous plaçant à la frontière de la philosophie et de la littérature, nous nous sommes intéressé au point de vue d'un romancier leibnizien, Hermann Hesse (1877-1962), dont l'oeuvre imposante présente de multiples correspondances avec les théories leibniziennes. Nous avons construit notre étude autour des notions d’existence et d’harmonie, qui, dans la pensée de Hesse, comme, bien sûr, dans le système de Leibniz, sont des concepts fondamentaux. En mettant en lumière les différents thèmes leibniziens sous-jacents à la pensée poétique de Hesse, nous avons examiné le sens que prend la métaphysique de Leibniz dans un univers littéraire échappant, au premier abord, à la rationalisation.L’analyse des notions d’existence et d’harmonie nous a amené à définir les concepts, essentiels chez Leibniz, d’entr’expression et de communication, ainsi que ceux d’optimisme et de liberté. Dans l’univers leibnizien, univers "kaleidoscopique", lieu de concomitances et d’interactions multiples, l’individu, quoique déterminé dans son essence et se développant dans une forme d'autarcie, n’existe que par son inclusion dans l’ensemble du monde auquel il appartient. Nous avons essayé de montrer l'omniprésence des concepts leibniziens chez Hesse, qui conçoit le monde comme un tissu de correspondances et de résonances subtiles, gouvernées par l’immanence d’un Etre supérieur. Telle la monade leibnizienne, l’individu hessien recèle en lui-même une infinité de possibles, qu’il lui appartient d'explorer et de développer, pour acquérir son propre bonheur. La quête d’une certaine forme d'eudémonisme, qui constitue la base des interrogations fondamentales de l’œuvre hessienne, illustre sur un plan existentiel le thème leibnizien de l’optimisme. Chez Hesse, l’homme est à la recherche d’un art de vivre qui puisse lui procurer l'épanouissement de son être et la sérénité. Aspirant à un équilibre intérieur, à une communication avec le monde extérieur - et peut-être avec un principe divin - il recherche sa place au sein d'une harmonie universelle<br>The aim of this thesis, is to pursue and examine thoroughly the study of the leibnizian thought we began to process in our Mastership and D.E.A. Looking at the frontier between philosophy and literature, we develop the viewpoint of the leibnizian novelist, Hermann Hesse (1877-1962), whose impressive work offers numerous connections with leibnizian theory. We based our study on the main notions of existence and harmony, which are both important concepts in the works of Leibniz and Hesse. Throwing light on some underlying leibnizian subjects in Hessian poetic thought, we examine the impact of leibnizian metaphysics in the literary universe of Hesse, which, at first sight, escapes to rationality.Analysing the notions of existence and harmony in Hesse and Leibniz leads to define precisely some leibnizian concepts which are very essential ones : expression ( of bodies, minds, universe…), communication, conception of freedom, optimism. In the leibnizian universe, which is a "kaleidoscopic" one and a site where numerous interactions and concomitances take place, the individual, though being determined in his essence as a "monad", i.e. a completely self-sufficient entity, only exists by inclusion in the whole world it belongs to. We tried to reveal the omnipresence of a number of leibnizian concepts in Hesse, who conceives the world as a set of correlations and subtle resonances, governed by an immanent superior Being. Like the leibnizian monad, the hessian individual contains in himself infinite possibilities, which it is his own responsability to explore and develop, in the view of making the experience of happiness. The search for a kind of eudemonism, which constitutes a basic question in the hessian work, is also an existential instanciation of the philosophical concept of optimism, a leibnizian subject. In Hesse's work, man is in search of an art of living, which can make him get self-fulfilment and absolute serenity. Longing for a mental balance, and for a true communication with the outer world – maybe with some divine principle – he is searching his niche in life, in its universal harmony
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Ahn, Jong-Su. "Leibniz' Philosophie und die chinesische Philosophie /." Konstanz : Hartung-Gorre Verl, 1990. http://catalogue.bnf.fr/ark:/12148/cb35454089b.
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Blank, Andreas. "Der logische Aufbau von Leibniz' Metaphysik /." Berlin : W. de Gruyter, 2001. http://catalogue.bnf.fr/ark:/12148/cb377104167.
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Targa, Dante Carvalho. "Leibniz, o individual e suas fissuras." Florianópolis, SC, 2009. http://repositorio.ufsc.br/xmlui/handle/123456789/92749.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em Filosofia.<br>Made available in DSpace on 2012-10-24T11:51:12Z (GMT). No. of bitstreams: 1
265338.pdf: 768542 bytes, checksum: d24871e87e06569da3942265387a14e5 (MD5)<br>Este trabalho aborda a filosofia pré-monádica de Gottfried Wilhelm Leibniz (1646,1716), isto é, o período de seu pensamento anterior à escrita da Monadologia, demarcado pelo Discurso de metafísica (1686) e pela subseqüente troca de correspondências com Antonie Arnauld (1686-1688). Enfocando especificamente o desenvolvimento da teoria leibniziana da substância, trata-se de apontar a perspectiva ontológica característica desta fase do pensamento do autor (aqui denominada como perspectiva individual), bem como os termos de sua superação em face da introdução da tese monadológica. Frente ao cenário filosófico do final do séc. XVII Leibniz encontra outro viés para pensar o conceito de substância. O aspecto da completude instaura a dimensão do indivíduo como fundamento indispensável à determinação real de um ser enquanto tal, introduzindo em sua noção a extrema variedade e particularidade das verdades contingentes. Em outras palavras, a plena determinação de uma substância se faz pela indissociável referência aos seus caracteres singulares e ao próprio mundo a partir do qual estes se originam. Num primeiro momento, entretanto, este passo se encontra como que impregnado de cartesianismo; condicionado à implícita associação entre a concepção metafísica da substância e a vigência de um eu, uma vez que o Discurso enfoca o contexto propriamente humano associando a individualidade substancial aos atributos relacionados à potencialidade reflexiva da alma racional. A perspectiva individual se refere, portanto, a um modo específico de apreensão do real que orienta e direciona a concepção leibniziana de indivíduo e, conseqüentemente, de substância. Ora, a implementação do domínio monádico, por outro lado, corresponde proporcionalmente à gradual dissociação entre a natureza metafísica da substância e a idéia de transparência das representações. Contextualizar e compreender os primeiros passos desta empreitada constitui o propósito final desta dissertação.
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Pelletti, Michaël. "Les premiers travaux scientifiques de Leibniz." Paris 4, 2003. http://www.theses.fr/2003PA040025.
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Les ouvrages du jeune Leibniz sont analyses individuellement pour que le lecteur puisse comprendre leurs différences et leur évolution. La physique du jeune Leibniz est présentée comme une série de doctrines qui changent d'un ouvrage a l'autre. Tous les travaux sont bases sur les textes originaux. L'auteur cherche a mieux faire connaître des textes et des parties d'ouvrages peu connus. Les quatre brouillons de sur les raisons du mouvement, la théorie du mouvement abstrait et une nouvelle hypothèse physique sont notamment analyses de manière détaillée. Le de corpore de Hobbes reçoit une analyse approfondie aussi bien que la conception philosophique du maître de Leibniz, Jakob thomasius. L'auteur examine le développement des règles de percussion avant 1669. A l'occasion de cette reconstruction, l'auteur offre une traduction complète du mémoire de Wren, la loi de la nature sur la collision des corps, et des analyses des travaux de Huygens et de marcus marci sur la percussion<br>The works of the young Leibniz are analyzed individually so that the reader can understand their differences and their evolution. The physics of the young Leibniz is presented as a series of doctrines which change from one work to the next. All the research is based upon the original texts. The author attempts to make known relatively unknown texts and passages. The four drafts of on the reasons of movement, the theory of abstract movement, and a new physical hypothesis are given an especially detailed analysis. Hobbes's latin version of concerning body receives an in-depth analysis as does the philosophical conception of Leibniz's master, Jakob Thomasius. The author examines the development of the percussion laws before 1669. During this reconstruction, the author provides a complete french translation of wren's paper, the law of nature on the collision of bodies, and analyzes the research of Huygens and marcus marci on percussion
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Rateau, Paul. "La question du mal chez Leibniz : fondements et élaboration de la théodicée /." Paris : H. Champion, 2008. http://catalogue.bnf.fr/ark:/12148/cb41289931j.
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Temple, Daniel R. "Leibniz on the metaphysical foundation of physics." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/NQ32330.pdf.
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Kavanaugh, Leslie Jaye. "The architectonic of philosophy Plato, Aristotle, Leibniz /." Amsterdam : Amsterdam : Amsterdam University Press ; Universiteit van Amsterdam [Host], 2007. http://dare.uva.nl/document/47358.
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Lee, Sang Myung. "Die Metaphysik des Körpers bei G.W. Leibniz." kostenfrei, 2007. http://opus.kobv.de/tuberlin/volltexte/2007/1690/.
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Fernández, Victor Leandro. "Fibrilação de logicas na hierarquia de Leibniz." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280595.
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Orientador: Marcelo Esteban Coniglio<br>Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas<br>Made available in DSpace on 2018-08-04T20:57:48Z (GMT). No. of bitstreams: 1
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Previous issue date: 2005<br>Resumo: Neste trabalho investigamos com um enfoque abstrato um processo de combinações de lógicas
conhecido como Fibrilação de lógicas. Em particular estudamos a transferência, mediante fibrilação, de certas propriedades intrínsecas às lógicas proposicionais. As noções mencionadas são as de protoalgebrizabilidade, equivalencialidade e algebrizabilidade. Ditas noções fazem parte da "Hierarquia de Leibniz" , conceito fundamental da chamada Lógica Algébrica Abstrata. Tal hierarquia classifica as diferentes lógicas segundo o seu grau de algebrizabilidade. Assim, nesta tese estudaremos se, quando duas lógicas possuem alguma
dessas propriedades, a fibrilação delas possui também tal característica. Com o objetivo de diferençar os diferentes modos de fibrilação existentes na literatura, analisamos duas maneiras de fibrilar lógicas: Fibrilação categorial (ou C-fibrilação) e Fibrilação no sentido de D. Gabbay (G-fibrilação). Também estudamos uma variante da Gfibrilação de lógicas conhecida como Fusão de lógicas. Assim, damos diferentes condições que devem valer para que a C-fibrilação de uma lógica protoalgébrica seja também protoalgébrica, e procedemos de forma similar com as outras propriedades que constituem a Hierarquia de Leibniz. No caso da G-fibrilação e da fusão de lógicas chegamos a diversos resultados análogos aos anteriores, os quais permitem ter uma
visão geral da relação entre Lógica Algébrica Abstrata e as Combinações de lógicas<br>Abstract: ln this thesis we investigate, with an abstract approach, a process of combinations of logics
known as fibring of logics. ln particular we study the transference by fibring of certain properties, intrinsic to propositionallogics: protoalgebricity, equivalenciality and algebraizability. The notions above belong to the "Leibniz Hierarchy", a fundamental concept of the so-called Abstract Algebraic Logic. Such hierarchy classifies the logics according to its algebraizability degree. So, in this thesis we will study whether, given two logics having some of these properties, the fibring of them still has that property. With the aim of distinguishing the different techniques of fibring existing in the literature, we analyze two methods of fibring logics: Categorial Fibring (or C-fibring) and Fibring in D. Gabbay's sense (G-fibring). We also study a variant of G-fibring known as fusion of logics. So, we give different conditions that must hold in order to obtain a protoalgebraic logic
by means of C-fibring of protoalgebric logics. We proceed in a similar way with the other properties that constitutes the Leibniz Hierarchy. With respect to G-fibring and fusion, we arrive to similar results which allow us to get an overview of the relation between Abstract AIgebraic Logic and the subject of combinations of logics<br>Doutorado<br>Doutor em Filosofia
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Bonilha, Alexandre da Cruz. "Do estilo filosofico de G. W. Leibniz." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269879.
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Orientador: Adma Fadul Muhana<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-06T15:02:04Z (GMT). No. of bitstreams: 1
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Previous issue date: 2005<br>Resumo: Esta dissertação examina o prefácio de Gottfried Wilhelm Leibniz (1646 ¿ 1716) que trata do estilo de discurso adequado à Filosofia, intitulado Dissertação sobre o estilo filosófico de Mario Nizzoli, de 1670, quando Leibniz reedita a obra de Mario Nizzoli (1498 ¿ 1566) Sobre os verdadeiros princípios e o verdadeiro método de filosofar (de 1553). Neste trabalho, avalio a concepção de Leibniz de discurso filosófico e sua inerência à Retórica, à pureza e elegância da linguagem, concepção que se revela ao Leibniz aprovar o projeto de Nizzoli de restauração da eloqüência filosófica. Por outro lado, destaco também a oposição de Leibniz a Nizzoli, quando este responsabiliza Aristóteles ¿ vinculando-o a seus intérpretes escolásticos ¿, pela corrupção da eloqüência filosófica. Deste modo, Leibniz, partidário de Aristóteles, planeja reabilitá-lo, afastando-o da barbárie escolástica, sem com isso pender para o ciceronianismo renascentista de Nizzoli. Este trabalho tem como objetivos: I ¿ Apresentar as circunstâncias de produção da Dissertação sobre o estilo filosófico de Mario Nizzoli e da reedição da obra de Mario Nizzoli, bem como sua relação com o debate filosófico renascentista da eloqüência x barbárie; II ¿ Relacionar a Dissertação com o debate filosófico renascentista da eloqüência x barbárie; III ¿ Expor as propostas e conceitos da Dissertação; IV ¿ Analisar retoricamente a Dissertação; V ¿ Traduzir a Dissertação<br>Resumé: Cette dissertation examine l¿avant-propos de Gottfried Wilhelm Leibniz (1646 - 1716), qui porte sur le style de discours approprié à la Philosophie, intitulé Dissertation sur le style philosophique de Mario Nizzol, de 1670, quand Leibniz se charge de la réédition de l¿oeuvre de Mario Nizzoli (1498 ¿1566), Des vrais principes et de la vraie méthode de philosopher (1553). Dans ce travail, on apprécie la conception de Leibniz de discours philosophique et son inhérence à la Réthorique, la pureté et l¿élégance du langage. Cette conception se révèle par l¿approbation de la part de Leibniz du projet de Nizzoli qui a pour but la restauration de l¿éloquence philosophique. Par ailleurs, on relève aussi l¿opposition de Leibniz à Nizzoli dans la mesure où celui-ci accuse Aristote ? en l¿attachant à ses interprètes scolastiques ?de la corruption de l¿éloquence philosophique. Ainsi, Leibniz, partisan d¿Aristote, a l¿intention de réhabiliter celui-ci, en l¿écartant de la barbarie scolastique, sans pour cette raison pendre vers le cicéronisme renaissant de Nizzoli. Ce travail a pour but: I ¿ Présenter les circonstances de production de la Dissertation sur le style philosophique de Mario Nizzoli et de la réédition de l¿oeuvre de Mario Nizzoli; II ¿ Examiner la Dissertation au sein du débat philosophique à la Renaissance concernant la relation entre éloquence et barbarie; III ¿ Exposer les propos et les concepts de la Dissertation; IV ¿ Analyser réthoriquement la Dissertation; V ¿ Traduire la Dissertation<br>Mestrado<br>Teoria e Critica Literaria<br>Mestre em Teoria e História Literária
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Sparvoli, Wilson Alves. "A questão das substâncias corporais em Leibniz." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-16092010-091837/.
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Nosso objetivo principal foi esclarecer o papel e o estatuto ontológico dos corpos dos seres vivos no leibnizianismo. Para tanto, partimos da ontologia cartesiana que transforma os corpos em substâncias cuja essência é a extensão entendida geometricamente. Depois disso, analisamos as críticas que Leibniz fez a esta ontologia, bem como a nova ontologia de forças e mônadas que usa para superar todas as limitações e erros do cartesianismo. Enfim, terminamos considerando que, devido a todas as críticas realizadas contra a extensão cartesiana, não existe, como sustentam alguns comentadores, uma noção de substância corporal que reabilite a materialidade ou a extensão; na verdade, a substância corporal leibniziana tem que ser entendida segundo uma ontologia idealista. Nesse percurso, também pudemos constatar alguns dos desdobramentos científicos que a nova ontologia leibniziana acarretava, como, por exemplo, o surgimento de uma física dinâmica e a tese da pré-formação dos seres vivos no âmbito da fisiologia.<br>Our main goal was to elucidate the role and ontological status of bodies of living beings in Leibnizianism. To do this, we start from Cartesian ontology which transforms bodies in substances whose essence is the extension comprehended geometrically. Then, we analyze the critics made by Leibniz to this ontology as well as the new ontology of forces and monads that he uses to surpass all the limitations and errors of Cartesianism. Ultimately, we finish with the consideration that, due to all critics made against the Cartesian extension, there is no, as some commentators sustains, notion of corporeal substance which rehabilitates the materiality or extension; actually, the leibnizian corporeal substance has to be understood according to an idealistic ontology. Along the way, we could also perceive some of the scientific developments which the new Leibnizian ontology brought about, as, for example, the appearing of a dynamic physics and the thesis of pre-formation of living beings in the field of physiology.
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Escobar, Rozas Freddy. "Leibniz, the Science and the Civil Code." IUS ET VERITAS, 2016. http://repositorio.pucp.edu.pe/index/handle/123456789/122768.
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Yhis article addresses the issue about the differences between the old regulatory bodies and the current Civil Codes. t he author analyzes from the Medieval Period until the present to evidence the change and evolution that made the thinkers to apply the geometric method to Law and how to configure the rules in the Civil Law. Furthermore, it recognizes and analyzes the contributions of e uropean writers and thinkers that promoted the Scientific Revolution of the 17th century, especially the work of the lawyer Gottfried Wilhelm Leibniz.<br>El presente artículo aborda la temática sobre las diferencias entre los cuerpos normativos antiguos y los Códigos Civiles actuales. El autor realiza un análisis desde la época Medieval hasta la actualidad para evidenciar el cambio y la evolución que hicieron los pensadores para aplicar el método geométrico al Derecho y la forma de configurar de las normas en el Civil Law. Asimismo, se reconoce y analiza los aportes de los escritores y pensadores europeos, que impulsaron la Revolución Científica del siglo XVII, en especial la obra del abogado Gottfried Wilhelm Leibniz.
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Vidal, D. Andrés. "Los fundamentos de la felicidad según Leibniz." Tesis, Universidad de Chile, 2010. http://repositorio.uchile.cl/handle/2250/108646.
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Coissard, Guillaume. "Lectures matérialistes de Leibniz au 18e siècle." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSEN052.
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Dans cette thèse, j'étudie la réception singulière de la philosophie de Leibniz dans le corpus matérialiste français du 18e siècle. Il s'agit ainsi de repérer, dans les textes de La Mettrie, Diderot, Helvétius et d'Holbach, les éléments (concepts, arguments ou images) leibniziens dont ces auteurs usent de manière à élaborer leur propre doctrine. L'objectif est alors triple : premièrement, comprendre les sources du matérialisme moderne et notamment reconsidérer ses rapports avec la métaphysique du 17e siècle. On montrera ainsi, avec l'exemple particulier du recours à la philosophie de Leibniz, que le matérialisme est moins une doctrine du rejet de la métaphysique classique que de son détournement et de sa subversion. Deuxièmement, montrer l'importance de la figure de Leibniz dans la constitution d'une philosophie dite « radicale », c'est-à-dire nuancer le schéma largement admis actuellement d'une identité entre « radicalité » et « spinozisme ». Enfin, cette étude des usages matérialistes de Leibniz vise, par l'analyse des réceptions, à déterminer des interprétations possibles de la philosophie de Leibniz, ou du moins de certains de ses éléments. Il s'agit ainsi de considérer le devenir historique de la philosophie leibnizienne comme le lieu de la révélation de ses potentialités théoriques. La thèse comporte deux parties. La première analyse les médiations par lesquelles la philosophie de Leibniz est introduite en France au 18e siècle (Wolff, Du Châtelet, Maupertuis). La seconde présente quatre usages de la philosophie leibnizienne repérables chez La Mettrie, Diderot, D'Holbach et Helvétius ainsi que le processus de démembrement que ces auteurs lui font subir<br>In this dissertation, I study the unexpected reception of Leibniz's philosophy in the 18th century French materialism. The aim is to identify the leibnizian concepts, arguments or images that are used by La Mettrie, Diderot, d'Holbach and Helvétius to build their own thoughts. Three kinds of results are shown. Firstly, to understand better the origins of French modern materialisme and particularly its relationship to 17th century metaphysics. In this perspective, this stydy shows that materialists do not necessarilyu reject metaphysics but rather use it for their own goals. Secondly, to show the role of Leibniz in the in the elaboration of a so-called radical philosophy, which means to question the common idea that radicalism originates from spinozism. Lastly, by looking at the materialists uses of Leibniz's concepts, it tries to identify new possible interpretations of his philosophy, more precisely to consider the historical reception of leibnizian philosophy as a way to reveal his theoretical potential. This work is divided in two parts : in the first one, it studies the mediations by which Leibniz's philosophy was introduced in France in the 18th century (Wolff, Du Châtelet, Maupertuis). In the second one, it examines four different uses of the leibnizian philosophy, namely, in La Mettrie, Diderot, d'Holbach and Helvétius
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Vanin, Laurence. "Leibniz et Hobbes : justice et souveraineté : thèse." Nice, 2000. http://www.theses.fr/2000NICE2005.
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Deux modes de légitimations politiques différents s'opposent au XVIIème siècle : une légitimation rationnelle appuyée sur une redéfinition de la loi de nature comme théorème de la sécurité publique chez Hobbes et une légitimation dynastique transfigurée par l'idée d'une jurisprudence universelle chez Leibniz, c'est pourquoi cette analyse développe ce que Leibniz a appris de Hobbes pour élaborer cette nouvelle vision de la "cité de Dieu" aux dimensions qu'il avait de l'Europe contemporaine. Partant de leurs différentes conceptions de l'état de nature afin de fonder le politique et d'instaurer la société civile, il importait de montrer que la souveraineté contractuelle chez Hobbes fonde l'obéissance et la paix civile, alors que pour Leibniz, c'est en l'homme, assujetti au principe du meilleur, qu'il faut trouver une fraternité qui tend à l'universalité. Parallèlement à cette société civile où règne le Souverain s'établit une société métaphysique des Esprits dont Dieu, monarque, se fait également juge suprême. Ainsi, une justice singulière et terrestre se réfère à une justice transcendante et universelle. Il était donc nécessaire d'évoquer le rôle de la loi et la manière dont la justice s'instaure en vertu de l'institution et de Dieu. Aussi était-il intéressant d'observer que la pensée hobbesienne paraît investie de la réalisation d'une unité où tout concourt et qui passe par la constitution de l'Etat et que dans le système leibnizien est contenu en puissance la loi telle que Hobbes la définit dans le De Cive. Finalement, ces deux pensées s'affirment complémentaires et semblent à deux degrés distincts orientées par le principe du meilleur.
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Laerke, Mogens. "Leibniz et Spinoza : la genèse d'une opposition." Paris 4, 2003. http://www.theses.fr/2003PA040072.
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Le projet consiste dans une analyse historiographique de la lecture leibnizienne de la philosophie de Spinoza. Nous avons distingué quatre dimensions thématiques qui s'organisent de façon chronologique : une dimension théologico-politique qui entoure la lecture leibnizienne du Tractatus theologico-politicus en 1671 et en 1675 ; une dimension métaphysique qui concerne certains textes de Leibniz écrits en 1673-77 ; une dimension logique concernant les commentaires de Leibniz à l'Ethique en 1678 ; finalement, une dimension " comparative " sur les années 1678-1716 où Leibniz propose une série d'analyses comparatives du spinozisme. Nous avons ajouté deux appendices consacrés à l'histoire de la réception de Leibniz et Spinoza en Allemagne et en France. Finalement, le travail contient deux annexes : une chronologie des textes de Leibniz qui mentionnent Spinoza et une chronologie de la publication de ces textes<br>The project consists in a historiographical analysis of Leibniz's reading of Spinoza's philosophy. We have distinguished between four thematical dimensions organised chronologically: A theological and political dimension which concerns Leibniz's reading of the Tractatus Theologico-politicus; a metaphysical dimension concerning certain texts written by Leibniz in 1673-77; a logical dimension concerning Leibniz's commentaries to the Ethics in 1678; finally, a " comparative " dimension which concerns the years 1678-1716 where Leibniz proposes a series of comparative readings of spinozism. The thesis contains two appendices on the history of reception of Leibniz and Spinoza in France and in Germany. Finally, it contains two annexes: a chronology of the texts where Leibniz mentions Spinoza and a chronology of the publication of these texts
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Jones, Seth Adam. "Modality, compatibilism, and Leibniz: a critical defense." Diss., University of Iowa, 2012. https://ir.uiowa.edu/etd/2906.
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In this dissertation, I develop an interpretation of Leibniz on modality and free will. I do so for two reasons: first, I am attempting to revitalize the notion that Leibniz is the predecessor of contemporary modal semantics; second, I am using Leibniz's philosophical system to motivate responses to contemporary philosophical issues in modality and free will. In Chapter One, I argue that Leibniz's basic principles are plausible theoretical tools that ought to be used by contemporary philosophers in developing their philosophical systems. In Chapter Two, I develop Leibniz's views on the nature of individuals. I argue that possible individuals are actually of the same sort as individuals in the actual world--possible individuals and actual individuals are complete creatures that do not differ ontologically from each other. In Chapter Three, I argue that Leibniz's views on possible individuals make him a modal realist and compare his view with contemporary modal realism in order to support this claim. I also argue that counterparts avoid many of the problems set for them by contemporary thinkers; I end with the ways that Leibniz's view differs from contemporary accounts. In Chapter Four, I argue that Leibniz provides two different analyses of modality. The first is an infinite analysis account; the second is a possible worlds account. I argue that these two accounts are compatible and amount to two different descriptions of the same theory of modality. I address objections to each account in order to show this. In Chapter Five, I argue that Leibniz is a compatibilist about free will. Importantly, I argue that it is precisely Leibniz's account of modality that allows for this compatibilism, as against a necessitarian like Spinoza. I then use Leibniz's account to challenge contemporary libertarians about free will on the basis of the principle of sufficient reason. I also show how Leibniz can help semicompatibilism avoid a worry concerning necessitarianism. At the end of the day, I claim that adopting elements of Leibniz's system can help us better understand modality and the freedom of the will and can be an aid in furthering contemporary philosophical theory.