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Academic literature on the topic 'Monadology'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Monadology"

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McDonnell, Jane F. "Quantum Monadology." Idealistic Studies 47, no. 3 (2017): 219–35. http://dx.doi.org/10.5840/idstudies201912587.

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Simons, Peter. "Bolzano's Monadology." British Journal for the History of Philosophy 23, no. 6 (June 24, 2015): 1074–84. http://dx.doi.org/10.1080/09608788.2015.1055710.

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Beiser, Frederick. "Herbart's Monadology." British Journal for the History of Philosophy 23, no. 6 (September 12, 2015): 1056–73. http://dx.doi.org/10.1080/09608788.2015.1059315.

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Duchesneau, François. "The Monadology after Leibniz." Studia Leibnitiana 45, no. 2 (2013): 131–34. http://dx.doi.org/10.25162/sl-2013-0008.

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Ramos, Maurício de Carvalho. "Organic Monadology in Maupertuis." Advances in Historical Studies 04, no. 01 (2015): 17–28. http://dx.doi.org/10.4236/ahs.2015.41003.

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Cover, J. A. "G. W. Leibniz’s Monadology." Leibniz Society Review 1 (1991): 7–8. http://dx.doi.org/10.5840/leibniz199119.

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Bartusyak, Pavlo. "Conceptual conditions of (“) Monadology (”)." Sententiae 28, no. 1 (June 16, 2013): 199–209. http://dx.doi.org/10.22240/sent28.01.199.

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Lamarra, Antonio, Catherine Fullarton, and Ursula Goldenbaum. "(English translation of) “Contexte génétique et première réception de la Monadologie. Leibniz, Wolff et la Doctrine de L’harmonie préétablie,”." Leibniz Review 29 (2019): 185–99. http://dx.doi.org/10.5840/leibniz20192916.

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The many equivocations that, in several respects, characterised the reception of Leibniz's Principes de la Nature et de la Grâce and Monadologie, up until the last century, find their origins in the genetic circumstances of their manuscripts, which gave rise to misinformation published in an anonymous review that appeared in the Leipzig Acta eruditorum in 1721. Archival research demonstrates that the author of this review, as well as of the Latin review of the Monadologie, which appeared, the same year, in the Supplementa of the Acta eruditorum, was Christian Wolff, who possessed a copy of the Leibnizian manuscrip since at least 1717. This translation figured as a precise cultural strategy that aimed to defuse any idealist interpretation of Leibniz’s monadology. An essential part of this strategy consists in reading the theory of pre-established harmony as a doctrine founded on a strictly dualistic substance metaphysics.
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LEE, Hongseop. "T. S. Eliot’s Genealogical Exploration of Leibniz’s Monadism and Problems of Substance." Journal of the T. S. Eliot Society of Korea 32, no. 2 (January 31, 2023): 193–219. http://dx.doi.org/10.14364/t.s.eliot.2023.32.2.193-219.

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The main aim of this article is to examine the significance of T. S. Eliot’s genealogical exploration of Leibniz’s monadology in his “The Development of Leibniz’s Monadism” published in 1916. Critical of the contemporary Bertrand Russsel’s purely logical approach toward Leibniz’s metaphysics, Eliot pays keen attention to the theoretical and, especially, theological backgrounds from which Leibniz’s monadology emerges. As an origin of Leibniz’s thought of the monad, Eliot pinpoints Aristotle’s concept of the substance. Merging Aristotle’s concept of the substance with a modern theory of atomism, the monad of Leibniz is immaterial, individable, and eternal. Yet, Eliot makes conclusions that there exist unresolvable gaps between Leibniz’s scientific and theological orientation that underlies his monadology, and that he ultimately fails to accomplish his “ambitious” project to restore Christian belief in the immortality of the soul.
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Ardelean, Ramona. "Bootstrap’s Monadology. Symmetry and Mirroring Connections between Chew’s Bootstrap Theory and Leibniz’s Monadology." Balkan Journal of Philosophy 14, no. 2 (2022): 173–82. http://dx.doi.org/10.5840/bjp202214221.

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The scientific paradigm which I rely upon in the framework of this article is quantum mechanics, whose “cognitive revolution” consisted of replacing the classical principle of separability with the principle of nonseparability or global intercorrelation. According to this intercorrelation, highlighted at the subatomic level, the part cannot be separated from the whole, because every part has a global and instantaneous connection with the whole universe. For this reason the foundation of the world cannot be the part (elementary particles), but the whole, which is therefore logically and ontologically prior to the part, i.e., self-consistent. Consequently, the principle of global intercorrelation elucidates and validates some of the oldest philosophical problems and intuitions about the unity or self-consistency of the world. An example in this sense is the bootstrap theory of American physicist Geoffrey Chew, which presents such striking similarities to the metaphysical system of Leibniz's Monadology that the two intertwine and mirror each other, like twin souls, to the extent that it could be stated that if Chew’s bootstrap theory represents the explanatory physical level of Leibniz’s metaphysics, then, analogously, Leibniz’s Monadology represents the explanatory metaphysical level of Chew’s physics.
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Dissertations / Theses on the topic "Monadology"

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Roque, Joaquim Iarley Brito. "Continuidade e descontinuidade: a lÃgica do fragmento na filosofia de Walter Benjamin." Universidade Federal do CearÃ, 2013. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=10048.

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O presente trabalho se propÃe a apresentar o itinerÃrio filosÃfico seguido por Walter Benjamin (1892-1940) destacando o quanto sua âgnoseologiaâ pretende superar a lÃgica dedutiva e sistemÃtica das ciÃncias e alcanÃar a lÃgica fragmentÃria da realidade atual sem encobrir todos os elementos que a constituem. O pensador lanÃa na introduÃÃo crÃtica-epistemolÃgica de sua obra Origem do Drama Barroco AlemÃo e em sua Passagens conceitos como os de alegoria, monadologia, montagem, apresentaÃÃo, dentre outros, em uma perspectiva filosÃfica que de forma inovadora e original tenta ressaltar a necessidade de levantarmos questÃes referentes ao primado do fragmentÃrio sobre o sistemÃtico no Ãmbito dos mÃtodos e das teorias filosÃficas de nosso tempo. Ressaltando as particularidades de tal proposta epistemolÃgica, e como esta se aplica no todo de sua filosofia apresentaremos o quanto sua crÃtica se direciona para o positivismo, o historicismo, e principalmente Ãs concepÃÃes filosÃficas oriundas do idealismo absoluto. Contra tal perspectiva o pensador aplica a lÃgica do fragmento, da descontinuidade, na construÃÃo de suas Teses sobre o conceito de histÃria destacando o quanto à emergente a necessidade de se fundar uma filosofia contrÃria ao procedimento lÃgico-dedutivo e matemÃtico por estes se realizarem de forma resumida e didÃtica, deixando de lado o problema da expressÃo do singular. Por fim, o presente trabalho pretende demonstrar o quanto o mÃtodo filosÃfico de Benjamin se baseia em uma apresentaÃÃo contemplativa da verdade posta a partir de uma configuraÃÃo descontÃnua e intencional na qual os fenÃmenos sÃo salvos sem perderem sua particularidade.
This paper aims to present the philosophical itinerary followed by Walter Benjamin (1892-1940) highlighting how their "gnoseology" aims to overcome the systematic deductive logic and science and achieve fragmentary logic of current reality without cover all elements that form. The Thinker launches in the introduction-epistemological critique of his work Origin of German Baroque Drama and its Cheap concepts like allegory, monadology, assembly, presentation, among others, in a philosophical perspective that in an innovative and original attempts to highlight the need for we raise questions regarding the primacy of fragmentary on systematic within the methods and philosophical theories of our time. Emphasizing the particularities of such epistemological proposal, and how it applies in all of his philosophy present how his criticism is directed to the positivism, historicism, and especially the philosophical conceptions derived from the absolute idealism. Against such a perspective thinker applies the logic of the fragment, the discontinuity in the construction of his Theses on the Philosophy of History is emerging as highlighting the need to establish a philosophy contrary to procedure and logical-deductive mathematical for these are held in a summarized and didactic, leaving aside the problem of singular expression. Finally, the present work aims to demonstrate how the philosophical method Benjamin is based on a presentation called contemplative truth from a discontinuous and intentional setting in which phenomena are saved without losing their distinctiveness.
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De, Risi Vincenzo. "Geometry and monadology : Leibniz's Analysis Situs and philosophy of space /." Basel : Birkhauser, 2007. http://catalogue.bnf.fr/ark:/12148/cb410268100.

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Castro, Martinho Antonio Bittencourt de History &amp Philosophy Faculty of Arts &amp Social Sciences UNSW. "Some antecedents of Leibniz's principles." Publisher:University of New South Wales. History & Philosophy, 2008. http://handle.unsw.edu.au/1959.4/43922.

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Leibniz considered that scepticism and confusion engendered by the disputes of different sects or schools of metaphysics were obstacles to the progress of knowledge in philosophy. His solution was to adopt an eclectic method with the aim of uncovering the truth hidden beneath the dispute of schools. Leibniz's project was, having in mind the eclectic method, to synthesise a union between old pre-modern philosophy, based on formal and final causes, and new modern philosophy which gave preference to efficient causes. The result of his efforts is summarised in the Monadology. But the question remains: to what degree was Leibniz successful in this enterprise? An objective of this thesis is to investigate whether philosophical tradition can justify or support some of the arguments that are at the basis of Leibniz's system (for example, monads have no window to the exterior world, a phrase that summarises the structure of Monadology). I shall demonstrate how Leibniz reflects the concerns and the positions of his key predecessors. Thus, the aim of the thesis is to explore key antecedents to Leibniz's central doctrines. The thesis argues that Leibniz carried out a logical development of some principles in the eclectic system of Plotinus, which resulted in the structure of Monadology. Whether Leibniz's project was successful or not will depend on how we view those principles.
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Solignac, Laure. "Haec est logica nostra : le concept de ressemblance dans la pensée de Bonaventure." Thesis, Tours, 2011. http://www.theses.fr/2011TOUR2001.

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Comment définir la déroutante pensée de Bonaventure ? Étienne Gilson y voyait à l’œuvre une « logique de l’analogie », tandis que Hans Urs von Balthasar la présentait comme une « monadologie sans harmonie préétablie ». Dans les deux cas, c’est l’expressionnisme du Docteur séraphique qui se trouve mis en valeur : les créatures représentent leur Créateur par tout leur être, et le Créateur lui-même exprime ses créatures. Toutefois, cet expressionnisme universel et divin n’est que la face visible d’une structure dynamique et tripartite plus vaste que l’on peut appeler, en s’appuyant sur d’importantes déclarations de Bonaventure, la logique de la ressemblance. S’émancipant des restrictions et des interdits dionysiens et augustiniens, Bonaventure a étendu le champ sémantique et conceptuel de similitudo en réunissant sous ce vocable toutes les entités « mineures », c’est-à-dire tous les êtres dépendant radicalement d’une origine qu’ils expriment et vers laquelle ils reconduisent ou sont reconduits : le Fils, les créatures images, les créatures vestiges, les espèces sensibles, etc. Dans ce dispositif dont l’homme et le Christ occupent le centre, c’est la réconciliation du ciel et de la terre, de Dieu et du monde, de la théologie et de la métaphysique, que Bonaventure donne à voir
Bonaventure’s puzzling thought seems to challenge any attempt to define it. Étienne Gilson saw it as a « logic of analogy », while Hans Urs von Balthasar summed it up as a « monadology without preestablished harmony ». Both of them thus emphasize the seraphic Doctor’s expressionism : each creature represents its Creator through its whole being, and the Creator himself expresses his creatures. However, this universal and divine expressionism is but the visible side of a dynamic and threefold structure that we suggest to call, according to several Bonaventure’s important texts, the logic of resemblance. Liberating himself from Dionysian and Augustinian restrictions and proscriptions, Bonaventure broadened the semantic and conceptual field of similitudo by gathering in this noun all « minor » entities, i.e. all beings that completely depend on an origin that they express and towards which they lead or are led back : these are the Son, the image creatures, the vestige creatures, the sensible likenesses (species), etc. Throughout this device, whose center is occupied by the human being and Christ, Bonaventure makes us see the reconciliation of heaven with earth, of the world with God, of theology with metaphysics
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Köhler, Christian Bock Wolfgang Köhler Hartmut. "Prosperos Bücher : Friktionen, Struktur und die Grundzüge einer Monadologie des Films /." Weimar : Stein, 2008. http://d-nb.info/988990865/04.

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Roque, Joaquim Iarley Brito. "Continuidade e descontinuidade: a lógica do fragmento na filosofia de Walter Benjamin." www.teses.ufc.br, 2013. http://www.repositorio.ufc.br/handle/riufc/6584.

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ROQUE, Joaquim Iarley Brito. Continuidade e descontinuidade: a lógica do fragmento na filosofia de Walter Benjamin. 2013. 114f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2013.
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This paper aims to present the philosophical itinerary followed by Walter Benjamin (1892-1940) highlighting how their "gnoseology" aims to overcome the systematic deductive logic and science and achieve fragmentary logic of current reality without cover all elements that form. The Thinker launches in the introduction-epistemological critique of his work Origin of German Baroque Drama and its Cheap concepts like allegory, monadology, assembly, presentation, among others, in a philosophical perspective that in an innovative and original attempts to highlight the need for we raise questions regarding the primacy of fragmentary on systematic within the methods and philosophical theories of our time. Emphasizing the particularities of such epistemological proposal, and how it applies in all of his philosophy present how his criticism is directed to the positivism, historicism, and especially the philosophical conceptions derived from the absolute idealism. Against such a perspective thinker applies the logic of the fragment, the discontinuity in the construction of his Theses on the Philosophy of History is emerging as highlighting the need to establish a philosophy contrary to procedure and logical-deductive mathematical for these are held in a summarized and didactic, leaving aside the problem of singular expression. Finally, the present work aims to demonstrate how the philosophical method Benjamin is based on a presentation called contemplative truth from a discontinuous and intentional setting in which phenomena are saved without losing their distinctiveness.
O presente trabalho se propõe a apresentar o itinerário filosófico seguido por Walter Benjamin (1892-1940) destacando o quanto sua “gnoseologia” pretende superar a lógica dedutiva e sistemática das ciências e alcançar a lógica fragmentária da realidade atual sem encobrir todos os elementos que a constituem. O pensador lança na introdução crítica-epistemológica de sua obra Origem do Drama Barroco Alemão e em sua Passagens conceitos como os de alegoria, monadologia, montagem, apresentação, dentre outros, em uma perspectiva filosófica que de forma inovadora e original tenta ressaltar a necessidade de levantarmos questões referentes ao primado do fragmentário sobre o sistemático no âmbito dos métodos e das teorias filosóficas de nosso tempo. Ressaltando as particularidades de tal proposta epistemológica, e como esta se aplica no todo de sua filosofia apresentaremos o quanto sua crítica se direciona para o positivismo, o historicismo, e principalmente às concepções filosóficas oriundas do idealismo absoluto. Contra tal perspectiva o pensador aplica a lógica do fragmento, da descontinuidade, na construção de suas Teses sobre o conceito de história destacando o quanto é emergente a necessidade de se fundar uma filosofia contrária ao procedimento lógico-dedutivo e matemático por estes se realizarem de forma resumida e didática, deixando de lado o problema da expressão do singular. Por fim, o presente trabalho pretende demonstrar o quanto o método filosófico de Benjamin se baseia em uma apresentação contemplativa da verdade posta a partir de uma configuração descontínua e intencional na qual os fenômenos são salvos sem perderem sua particularidade.
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7

Mertens, Amélie. "Nouvel éclairage sur la notion de concept chez Gödel à travers les Max-Phil." Thesis, Aix-Marseille, 2015. http://www.theses.fr/2015AIXM3120/document.

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Notre travail vise à étudier les Max-Phil, textes inédits de Kurt Gödel, dans lesquels il développe sa pensée philosophique. Nous nous intéressons plus spécifiquement à la question du réalisme conceptuel, position déjà défendue dans ses écrits publiés selon laquelle les concepts existent indépendamment de nos définitions et constructions. L’objectif est de montrer qu’une interprétation cohérente de ces textes encore peu connus est possible. Pour ce faire, nous proposons une interprétation de certains passages, interprétation hypothétique mais susceptible d’apporter de nouveaux éléments à des questions laissées sans réponse par les textes publiés, telles celles relatives au réalisme conceptuel. Cette dernière position ne peut être comprise que par un éclairage de la notion de concept chez Gödel. Les concepts sont des entités logiques objectives, au cœur du projet d’une théorie des concepts conçue comme une logique intentionnelle et inspirée de la scientia generalis de Leibniz. L’analyse des Max-Phil souligne que la notion de concept et la primauté du réalisme conceptuel sur le réalisme mathématique ne peuvent se comprendre qu’à la lumière du cadre métaphysique que se donne Gödel, à savoir d’une monadologie d’inspiration leibnizienne. Les Max-Phil offrent ainsi des indices sur la façon dont Gödel reprend et modifie la monadologie de Leibniz, afin, notamment, d’y inscrire les concepts. L’examen de ce cadre métaphysique tend également à éclaircir les rapports entre les concepts objectifs, les concepts subjectifs (tels que nous les connaissons), et les symboles (par lesquels nous exprimons les concepts), mais aussi les rapports entre logique et mathématiques
Our work aims at studying the unpublished texts of Kurt Gödel, known as the Max-Phil, in which the author develops his philosophical thought. This study follows the specific issue of conceptual realism which is adopted by Gödel in his published texts (during his lifetime or posthumously), and according to which concepts are independent of our definitions and constructions. We want to show that a consistent interpretation of the Max-Phil is possible. To do so, we propose an interpretation of some excerpts, which, even if it is only hypothetical, can give new elements in order to answer open questions of the published texts, e.g. questions about conceptual realism. This last position is not understandable without explaining Gödel’s notion of concept. For him, concepts are logical and objective entities, and they are at the core of a theory of concepts, which is conceived as an intensional logic, following Leibniz’s scientia generalis. The analysis of the Max-Phil underlines that we can understand the notion of concept and the primacy of conceptual realism over mathematical realism only in the light of Gödel’s metaphysical frame, i.e. of a monadology inspired by Leibniz. Thus the Max-Phil shows how Gödel reinvestigates Leibnizian monadology, and offers some clues on the modifications he makes on it in order to include concepts. The examination of this metaphysical frame tends to elucidate the relationships between objective concepts, subjective concepts (as we know them) and symbols (through which we express concepts), and also the relationship between logic and mathematics
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Berghorn, Rickard. "En värld av geometri och rörelse : Ontologi och multiversum i Emanuel Swedenborgs Principia, i jämförelse med Leibniz." Thesis, Uppsala universitet, Institutionen för idé- och lärdomshistoria, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-187602.

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1734 var Emanuel Swedenborg en hårt arbetande, rationalistisk vetenskapsman i tidens anda. Detta år utgav han ett av sina mest ambitiösa vetenskapliga och naturfilosofiska verk, Principia Rerum Naturalium. Han försökte här skapa en cosmologia generalis – enallomfattande kosmologisk beskrivning från elementarpartiklarnas uppkomst och konstruktionupp till stjärnornas och planeternas formande. Denna uppsats utreder den ontologiska grundenför Swedenborgs naturfilosofi och lyfter fram tidigare ofta förbisedda aspekter, som hansspekulationer om multiversum. Swedenborgs kosmologi visar sig vara starkt påverkad av ennaturfilosofisk tradition från Gottfried Leibniz.
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Ozilou, Marc. "La monadologie bonaventurienne." Paris 4, 2006. http://www.theses.paris-sorbonne.fr/theseozilou/theseozilou/html/index-frames.html.

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Cette thèse présente la pensée bonaventurienne comme une monadologie. Toutefois, le principe de cette monadologie n'est pas l'unité indivisible de la monade, comme dans la monadologie leibnizienne, mais la ressemblance avec une tri-unité, à savoir la Trinité créatrice, dont tous les êtres dépendent et que tous expriment à leur manière les uns aux autres. De même, le cadre de cette expression ne doit rien à une harmonie préétablie, mais relève d'une hiérarchie qui, si elle s'ordonne à la Trinité, comprise comme modèle exemplaire de tous les êtres créés qui en sont les images, nécessite l'engagement d'un sujet libre qui peut s'y refuser. De plus, suite à cette étude, nous avons été conduits à repenser les relations entre philosophie et théologie dans la pensée du maître franciscain, à y constater l'existence d'une philosophie, la spécificité de sa rhétorique et la caractérisation de son éthique comme philosophie première. Pour cette démonstration, nous avons usé de l'archéologie foucaldienne : d'une part, pour remettre en cause certaines interprétations, aussi bien anciennes que contemporaines, philosophiques que théologiques ; d'autre part, de façon à présenter le discours monadologique qui articule le sujet et l'objet en tant que monades, comme solution à la problématique archéologique à laquelle revient méthodologiquement l'articulation du sujet, de l'objet et du discours. Enfin, dans la mesure où Bonaventure n'a pas écrit de traité monadologique et que sa monadologie n'est que la résultante de sa pensée et de ses conditions d'exercice, nous avons été amenés, selon une finalité propre à la méthode archéologique, à réécrire cette monadologie. C'est pourquoi cette thèse s'intitule, non pas la monadologie de saint Bonaventure, mais la monadologie bonaventurienne
This thesis describes the bonaventurian doctrine as a monadology. However, the premise of this monadology is not that of an inseparable unity of the monad, as is the case in the leibnizian monadology, but rather a likeness to a three-unity, being the creative Trinity on which the whole of mankind relies, yet each individual may assert in their own way. In this same fashion the framework of that assertion, is not the result of some kind of pre-established harmony, but depends on the hierarchy, which while commanded by the Trinity, itself identifiable as the exemplary model of all mankind and to that given image requires nonetheless, the capable of denial. Moreover, in the light of such sense of between philosophy and theology in the mind of Master Franciscan, by recognising the specificity of the rhetoric and the characterization of his ethic as primary philosophy. For this demonstration, we have made use of the foucaldian archaeology : in part, as a means to question particular interpretations, be they dated contemporary philosophical or theological ; moreover, introducing the monodological speech, which is both central to subject and object as the monads, providing a solution to the archaeological questioning about which the central issues relating to subject, object and speech reappear systematically. Finally, as far as Bonaventure did not write a treaty of monadology and as far as its monadology is only the resultant of its thought and its conditions of exercise, we were brought, according to an end appropriate for the archaeological method, to rewrite this monadology. That is why this thesis is entitled, not saint Bonaventure's monadology, but monadology bonaventurian
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Ozilou, Marc Imbach Ruedi. "La monadologie bonaventurienne." Paris : Université Paris Sorbonne - Paris IV, 2007. http://www.theses.paris4.sorbonne.fr/theseozilou/theseozilou/html/index-frames.html.

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Books on the topic "Monadology"

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Wilhelm, Leibniz Gottfried. La monadologie =: Ē monadologia. Thessalonikē: Yperiōn, 1997.

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De Risi, Vincenzo. Geometry and Monadology. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5.

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Leibniz, Gottfried Wilhelm. Monadology, and other philosophical essays. New York: Macmillan, 1988.

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1961-, Pasini Enrico, ed. La monadologie de Leibniz: Genèse et contexte. Milano: Mimesis, 2005.

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Savile, Anthony. Routledge philosophy guidebook to Leibniz and the Monadology. New York: Routledge, 2000.

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Wilhelm, Leibniz Gottfried. Discourse on metaphysics ; and, The monadology. Buffalo, N.Y: Prometheus Books, 1992.

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Wilhelm, Leibniz Gottfried. Discourse on metaphysics, and The monadology. Mineola, N.Y: Dover Publications, 2005.

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Wilhelm, Leibniz Gottfried. The monadology and other philosophical writings. New York: Garland, 1985.

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Pradler, Andreas. Das monadische Kunstwerk: Adornos Monadenkonzeption und ihr ideengeschichtlicher Hintergrund. Würzburg: Königshausen & Neumann, 2003.

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Leibniz, Gottfried Wilhelm. Philosophical writings. London: Dent, 1995.

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Book chapters on the topic "Monadology"

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Leibniz, Gottfried Wilhelm. "The Monadology." In Philosophical Papers and Letters, 643–53. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-010-1426-7_68.

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Vargas, Evelyn. "Synechism and Monadology." In Leibniz and the English-Speaking World, 181–93. Dordrecht: Springer Netherlands, 2007. http://dx.doi.org/10.1007/978-1-4020-5243-9_12.

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De Risi, Vincenzo. "Historical Survey." In Geometry and Monadology, 1–126. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5_1.

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De Risi, Vincenzo. "Geometry." In Geometry and Monadology, 127–295. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5_2.

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De Risi, Vincenzo. "Phenomenology." In Geometry and Monadology, 297–436. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5_3.

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De Risi, Vincenzo. "Metaphysics." In Geometry and Monadology, 437–577. Basel: Birkhäuser Basel, 2007. http://dx.doi.org/10.1007/978-3-7643-7986-5_4.

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Kusch, Martin, and Juha Manninen. "Hegel on Modalities and Monadology." In Modern Modalities, 109–77. Dordrecht: Springer Netherlands, 1988. http://dx.doi.org/10.1007/978-94-009-2915-9_4.

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Nakagomi, Teruaki. "7. Quantum monadology and consciousness." In Brain and Being, 113. Amsterdam: John Benjamins Publishing Company, 2004. http://dx.doi.org/10.1075/aicr.58.08nak.

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Wunderlich, Falk. "Wolff on Monadology and “Materialisterey”." In Studies in History and Philosophy of Science, 105–19. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74435-9_7.

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Brown, Stuart. "Some Occult Influences on Leibniz’s Monadology." In Leibniz, Mysticism and Religion, 1–21. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-9052-5_1.

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Conference papers on the topic "Monadology"

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Яшин, Б. Л. "Mathematical ideas in Russian philosophy of the XIX–XX centuries." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.79.38.059.

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Abstract:
среди представителей русской философии XIX–XX вв. было немало тех, кто пытался выявить характер взаимосвязи в процессе познания мира философии и математики. М.С. Аксенов создал метагеометрическую концепцию пространственно-временной модели мироздания, где утверждал, что воспринимаемые человеком объекты как трехмерные на самом деле четырехмерны и существуют в четырехмерном пространстве в абсолютном покое. Идея иллюзорности движения, изменения, развития объективного мира была фундаментом в рассуждениях М.С. Аксенова. Человек, в его понимании, живет в неизменяющейся Вселенной, находясь в непрерывном движении во времени, воспринимаемом им не как свое собственное, а как изменения, происходящие с ней. Ярким представителем плеяды русских математиков-философов был и участник «Московской философско-математической школы» Н.В. Бугаев, разработавший оригинальное учение – аритмологию, которую вместе с математикой он считал специфической методологией, способной помочь в поиске ответов на сложные вопросы научно-философского понимания мира. Еще одной идеей Н.В. Бугаева, где проявилась связь математики и философии, была идея эволюционного развития природного, социального и духовного миров, воплощенная им в его монадологии. Философские работы М.С. Аксенова и Н.В. Бугаева, в которых они использовали математические модели для осмысления мироустройства, способствовали разработке и осознанию роли «философско-математического синтеза» как метода познания. Among the representatives of Russian philosophy of the XIX–XX centuries, there were many who tried to identify the nature of the relationship in the process of cognition of the world of philosophy and mathematics. One of them was M.S. Aksenov, who created the metageometric concept of the space-time model of the universe, where he argued that the objects perceived by man as three-dimensional are four-dimensional and exist in four-dimensional space in absolute rest. The idea of the illusory nature of movement, change, and the development of the objective world was the foundation of M.S. Aksenov's reasoning. Man, in his understanding, lives in an unchanging Universe, being in continuous motion in time, perceived by him not as his own, but as changes occurring with it. A prominent representative of Russian mathematicians and philosophers was also a member of the "Moscow Philosophical and Mathematical School" N.V. Bugaev, who developed an original teaching – arrhythmology, which, together with mathematics, he considered a specific methodology that could help in finding answers to complex questions of scientific and philosophical understanding of the world. Another idea of N.V. Bugaev, where the connection between mathematics and philosophy was manifested, was the idea of the evolutionary development of the natural, social, and spiritual worlds, embodied by him in his monadology. The philosophical works of M. S. Aksenov and N. V. Bugaev, in which they used mathematical models to understand the world order, contributed to the development and awareness of the role of "philosophical and mathematical synthesis" as a method of cognition.
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