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Готові списки джерел за темами / Leibniz

Добірка наукової літератури з теми "Leibniz"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 11 березня 2023

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Статті в журналах з теми "Leibniz":

1

Liu, Linlin, and Shuanhong Wang. "The construction of Hom-Leibniz H-pseudoalgebras." Filomat 36, no. 8 (2022): 2617–36. http://dx.doi.org/10.2298/fil2208617l.

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This paper is devoted to the construction of Hom-Leibniz H-pseudoalgebras, which unify Hom-Lie H-pseudoalgebras, Leibniz H-pseudoalgebras and Hom-Leibniz algebras. Firstly, we give the construction theorem and obtain a class of Hom-Leibniz H-pseudoalgebras. We also construct Hom- Leibniz H-pseudoalgebras from different perspectives, including Leibniz H-pseudoalgebras, Hom-Leibniz (resp. Hom-Lie, Hom-associative) H-pseudoalgebras and their representations, Hom-Leibniz (resp. Homassociative) algebras. Thenwegive some properties of the representations of Hom-LeibnizH-pseudoalgebras. Finally, the annihilation algebras of Hom-Leibniz H-pseudoalgebras are investigated.

2

Lodge, Paul. "Leibniz’s Philosophical Dream of Rational and Intuitive Enlightenment." Dialogue and Universalism 32, no. 1 (2022): 203–19. http://dx.doi.org/10.5840/du202232112.

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This paper is a new translation and interpretation of the essay by Leibniz which has come to be known as “Leibniz’s Philosophical Dream.” Leibniz used many different literary styles throughout his career, but “Leibniz’s Philosophical Dream” is unique insofar as it combines apparent autobiography with a dreamscape. The content is also somewhat surprising. The essay is reminiscent of Plato, insofar as Leibniz describes a transition from existence in a cave to a more enlightened mode of being outside of it. But, in contrast with the usual identification of Leibniz as a “rationalist,” the mode of being that is valorised involves cognition that is intuitive and supra-rational. The paper begins with the translation followed by an interpretation of the essay. I conclude by considering the ramifications of my interpretation for our conception of Leibniz’s philosophy.

3

Garber, Daniel. "Leibniz On Form and Matter." Early Science and Medicine 2, no. 3 (1997): 326–51. http://dx.doi.org/10.1163/157338297x00177.

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AbstractThis paper discusses the Aristotelian notions of matter and form as they are treated in the philosophy of Leibniz. The discussion is divided into three parts, corresponding to three periods in Leibniz's development. In the earliest period, as exemplified in a 1669 letter to his former mentor Jakob Thomasius, Leibniz argues that matter and form can be given straightforward interpretations in terms of size and shape, basic categories in the new mechanical philosophy. In Leibniz's middle years, on the other hand, as exemplified in the Discourse on Metaphysics and the correspondence with Arnauld, Leibniz seems to hold a more orthodox Aristotelian view of matter and form as the constituents of the corporeal substances that ground the reality of the physical world. In Leibniz's latest years, as discussed in the letters with Des Bosses, matter and form enter once again in connection with the vinculum substantiale, the substantial bond that is supposed to bind monads together to form corporeal substances.

4

Werther, David. "Leibniz and the Possibility of God's Existence." Religious Studies 32, no. 1 (March 1996): 37–48. http://dx.doi.org/10.1017/s0034412500024057.

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Toward the end of 1676 Leibniz met Spinoza a number of times. In one of those meetings Leibniz presented a proof of the possibility of God's existence. In his proof Leibniz presupposed that a proposition is necessarily true only if its truth is either demonstrable or self-evident and that the divine perfections are simple and affirmative qualities. I contend that Leibniz's presuppositions undermine, rather than establish, the necessary existence of ‘a God of the kind in whom the pious believe’. My assessment is based upon a consideration of Leibniz's argument in the context of other early papers, works written before the Discourse on Metaphysics in 1686.

5

ZARIŅŠ, VALTERS. "FREEDOM AS THE MAIN PROBLEM OF PHILOSOPHY GÜNTHER NEUMANN DER FREIHEITSBEGRIFF BEI GOTTFRIED WILHELM LEIBNIZ UND MARTIN HEIDEGGER. PHILOSOPHISCHE SCHRIFTEN, BAND 9. Berlin: Duncker & Humblot, 2019 ISBN 978-3-428-15537-8 HEIDEGGER UND LEIBNIZ. MIT EINEM GELEITWORT VON FRIEDRICH-WILHELM VON HERRMANN (DAS DENKEN MARTIN HEIDEGGERS II 2 HRSG. VON HANS-CHRISTIAN GÜNTHER). Traugott Bautz Verlag, Nordhausen, 2020 ISBN 978-3-95948-493-0." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 305–11. http://dx.doi.org/10.21638/2226-5260-2021-10-1-305-311.

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Book review focuses on two books by Gunther Neumann, dedicated to the thought of Heidegger and Leibniz. If one of the books deals specifically with the understanding of freedom in both of the two philosophers, then the other one deals more with Heidegger’s three approaches to Leibniz’s thought: (1) Interpretation of Leibniz in the context of the making of fundamental ontology and in Being and Time, as well as the reading of Leibniz after Being and Time; (2) Interpretation of Leibniz during the transition to Ereignis thought; (3) Interpetation of Leibniz in the framework of Ereignis thought. Author’s scrupulous close reading approach allows to show the changes in Heidegger’s approach to Leibniz’s philosophy, as well as sketch out the placement of Leibniz’s great themes on the horizon of Heidegger’s history of the truth of being. Author also shows that from metaphysics there stems a certain view in the modern philosophical discussions oriented on neurosciences—a certain view on the human being and on the freedom of will. On this background Heidegger appears as a thinker who has looked beyond the alloy of metaphysics and sciences, in which the concept of freedom has been greatly restricted. Heidegger manages (thanks to the radical questioning of Being) to turn the view on the problem of freedom, which appears in G. Neumann’s books as the main problem of philosophy—through the contact of Leibniz’s thought and Heidegger’s.

6

Krivenko, Ekaterina Yahyaoui. "Space, Law, and Justice in Leibniz: Leibniz as a Theorist of Spatial Justice." Law and History Review 36, no. 4 (September 10, 2018): 891–914. http://dx.doi.org/10.1017/s0738248018000391.

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This article argues that Leibniz should be viewed as a predecessor of the idea of spatial justice and that Leibniz's heritage remains a valuable source for inspiration and critical reading of the contemporary literature on spatial justice. The article first demonstrates interdependency between Leibniz's conceptualisation of space and his conceptualisation of law and justice. This is the first time that this argument is made in relation to Leibniz, therefore significant space is devoted to justifying this argument. The article then proceeds to comparing Leibniz's views on space, law and justice to one of the most “spatial” contemporary articulation of the idea of spatial justice, namely that proposed by Andreas Philippopoulos-Mihalopoulos. The article concludes by pointing out some aspects of Leibniz's thought that are most valuable for the further study of law, space and spatial justice in contemporary scholarship.

7

Solomon, Graham. "Leibniz and Topological Equivalence." Dialogue 32, no. 4 (1993): 721–24. http://dx.doi.org/10.1017/s0012217300011355.

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Did Leibniz invent or, if you prefer, discover topology with his analysis situs? Yes, urge Nicholas Rescher (1978, p. 70), George MacDonald Ross (1984, p. 29) and Ian Hacking (1984, p. 213). No, urge Hans Freudenthal (1954/1972), Benson Mates (1986, p. 240) and Michael Otte (1989, p. 24). James Alexander (1932/1967, p. 249), drawing a distinction between point set and combinatorial methods, cautiously remarked that combinatorial topology “is more nearly a development of Leibniz's original idea.” Less cautiously, Morris Kline (1972, p. 1163) remarked that “to the extent that he was at all clear, Leibniz envisioned what we now call combinatorial topology.” Louis Couturat (1961, p. 429), Rudolf Carnap (1922, p. 81) and Ernst Cassirer (1950, p. 49) proposed projective geometry as the realization of Leibniz's project. Dennis Martin (1983, p. 5) sees topology as a development from analysis situs. Javier Echeverria (1988, p. 218), reporting on his archival research, argues that Leibniz “successfully introduced very general geometrical notions that boil down to what is known today as topology.” And a good many others, for and against, might be cited.

8

Lochmanová, Kateřina. "Jakým relacionalistou byl Leibniz?" Teorie vědy / Theory of Science 41, no. 1 (August 26, 2019): 21–57. http://dx.doi.org/10.46938/tv.2019.407.

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In this paper, I am trying to challenge the mainstream interpretation of Leibniz’s metaphysics of space, introduced in his letters to an English scholar Samuel Clarke. Based on the correspondence with Clarke, Leibniz’s metaphysics of space is usually considered to be a sharp counterpart to Clarke’s as well as Newton’s one. However, in this paper I am pointing out that this interpretation becomes untenable, especially considering Leibniz’s geometry called “analysis situs”. Leibniz did not defend a typically relational conception of space.

9

Malek, Abdul. "KEPLER – NEWTON – LEIBNIZ – HEGEL." JOURNAL OF ADVANCES IN PHYSICS 19 (September 15, 2021): 221–23. http://dx.doi.org/10.24297/jap.v19i.9106.

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Kepler’s Laws of planetary motion (following the Copernican revolution in cosmology), according to Leibniz and his follower Hegel, for the first-time in history discovered the keys to what Hegel called the absolute mechanics mediated by dialectical laws, which drives the celestial bodies, in opposition to finite mechanics in terrestrial Nature developed by mathematical and empirical sciences, but that are of very limited scope. Newton wrongly extended and imposed finite mechanics on the absolute mechanics of the cosmic bodies in the form of his Law of one-sided Universal Gravitational Attraction, by distorting and misrepresenting Kepler’s profound laws and in opposition to Leibniz’s more appropriate “Radial Planetary Orbital Equation”. The still-prevailing error by Newton (notwithstanding his well known manipulation of science for selfish ends), not only shows the limitation of mathematical idealism and prejudice driven modern cosmology in the form of Einstein’s theories of relativity; but also, have made gaining positive knowledge of the cosmos an impossibility and has impaired social/historical development of humanity by reinforcing decadent ruling ideas. Hegel’s Naturphilosophie is not only a protest against the misrepresentation of Kepler’s Laws in particular; his Enzyklopädie der Philosophischem Wissenschaften is the negation and the direct rebuttal of Newtonian physics and Philosophiæ Naturalis Principia Mathematica, in general. Modern natural science ignores Leibniz and Hegel at its own peril! Kepler’s phenomenological laws of planetary motion and the dialectical insights of Leibnitz and Hegel opens the way for gaining positive knowledge of the dynamics, structure and the evolution of the cosmic bodies and other cosmic phenomena; without invoking mysteries and dark/black cosmic entities, which has been the pabulum of official astrophysics and cosmology so far.

10

Nicolás, Juan A. "Hacia un perspectivismo hermenéutico en Leibniz." Estudios: filosofía, historia, letras 19, no. 139 (2021): 9. http://dx.doi.org/10.5347/01856383.0139.000302701.

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There is a long tradition of hermeneutic philosophers who have investigated Leibniz’s philosophy, and also several Leibnizian scholars who have dealt with Heideggerian thought. In this text we propose the thesis that there is a certain convergence between the hermeneutic conception of philosophy (M. Heidegger) and some of Leibniz’s ideas. The result is that there are at least three ideas that, in different formulations, are shared by both philosophers: 1) there is no pure knowledge, knowledge is always circumstantial. This is expressed by Heidegger in the notion of "hermeneutic situation" and by Leibniz with the concept of "notio completa". 2) Heidegger makes a "turn towards facticity" around the notion of "hermeneutic situation". Leibniz also makes a certain "turn towards facticity" concentrated on the notion of "corporeality". This element is not found in Heideggerian thought. 3) Understanding is also self-understanding. For Leibniz development is an unfolding and self-knowledge process of the monadic subject. For Heidegger understanding the world is also a process of self-knowledge of Dasein. Thus Leibniz outlines the "spirit" of hermeneutics in the sense that perspectivism is a form of interpretation.

Більше джерел

Дисертації з теми "Leibniz":

1

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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2

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
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.

3

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

4

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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5

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?

6

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.
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.

7

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.

8

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
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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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.

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.

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.

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.

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.

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.

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.

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Книги з теми "Leibniz":

1

Jolley, Nicholas. Leibniz. second edition. | New York: Routledge, 2019. |: Routledge, 2019. http://dx.doi.org/10.4324/9780429422775.

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Rateau, Paul. Leibniz. Strasbourg: Université Marc Bloch, 2004.

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Jolley, Nicholas. Leibniz. London: Routledge, 2005.

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4

Ross, G. MacDonald. Leibniz. Rotterdam: Lemniscaat, 2001.

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5

Arthur, Richard. Leibniz. Cambridge, UK: Polity Press, 2014.

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6

Bouveresse, Renée. Leibniz. Paris: Presses universitaires de France, 1994.

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Jolley, Nicholas. Leibniz. New York, NY: Routledge, 2005.

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8

1951-, Wilson Catherine, ed. Leibniz. Aldershot, Hants, England: Dartmouth, Ashgate ; Burlington, Vt., 2001.

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name, No. On Leibniz. Pittsburgh, PA: University of Pittsburgh Press, 2003.

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10

Rescher, Nicholas. On Leibniz. Pittsburgh, Pa: University of Pittsburgh Press, 2013.

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Частини книг з теми "Leibniz":

1

Anglin, W. S., and J. Lambek. "Leibniz." In The Heritage of Thales, 159–62. New York, NY: Springer New York, 1995. http://dx.doi.org/10.1007/978-1-4612-0803-7_30.

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Anglin, W. S. "Leibniz." In Mathematics: A Concise History and Philosophy, 181–84. New York, NY: Springer New York, 1994. http://dx.doi.org/10.1007/978-1-4612-0875-4_31.

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Seager, William. "Leibniz." In A Companion to the Philosophy of Science, 224–28. Oxford, UK: Blackwell Publishers Ltd, 2017. http://dx.doi.org/10.1002/9781405164481.ch34.

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Merchant, Carolyn. "Leibniz*." In Science and Nature, 68–87. New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315111988-7.

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5

Look, Brandon C. "Kant’s Leibniz." In Leibniz and Kant, 1–26. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780199606368.003.0001.

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This chapter examines Kant’s understanding of Leibniz’s philosophy and the philosophy of the Leibnizian-rationalist tradition in eighteenth-century Germany. It details the reception of Leibniz’s philosophy after his death in 1716 and the ways in which various figures—Christian Wolff, Alexander Baumgarten, and others—took on and modified Leibniz’s views. And it gives an account of Leibniz’s published works available to Kant at various points in his life. The claim ultimately is that there are details and subtleties in Leibniz’s philosophical views that were simply not available to Kant, and this fact to some degree undermines the strength of Kant’s argument against Leibniz.

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Tissandier, Alex. "Leibniz and Expression." In Affirming Divergence, 40–57. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474417747.003.0003.

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This chapter looks at Leibniz’s central role in the concluding chapter of Deleuze’s Expressionism in Philosophy: Spinoza. His elevated presence suggests a dramatic shift in Deleuze’s reading when compared with the rest of the text. It examines Deleuze’s lengthy discussion of Leibniz’s concept of expression and argues that within this discussion there is a shift from a ‘two-term’ concept of expression to a triadic concept which is closer to the one Deleuze finds in Spinoza. It then re-examines Deleuze’s central criticism of Leibniz, this time understood as a criticism of his ‘equivocal’ concept of expression compared to Spinoza’s ‘univocal’ concept. It shows that ultimately all of Deleuze’s criticisms of Leibniz can be reduced to an aversion to certain of Leibniz’s theological commitments and motivations. Finally, it looks in detail at the penultimate paragraph which, it argues, ends with a brief description of what will ultimately become Deleuze’s double process of actualisation and counter-actualisation. Crucially, Deleuze turns to Leibniz, rather than Spinoza, in order to explain these processes.

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Rodriguez-Pereyra, Gonzalo. "Leibniz." In The Routledge Companion to Metaphysics, 109–18. Routledge, 2009. http://dx.doi.org/10.4324/9780203879306-13.

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Brown, Gregory. "Leibniz." In The Cambridge History of Moral Philosophy, 268–82. Cambridge University Press, 2017. http://dx.doi.org/10.1017/9781139519267.022.

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Antognazza, Maria Rosa. "Leibniz." In Ontological Arguments, 75–98. Cambridge University Press, 2018. http://dx.doi.org/10.1017/9781316402443.005.

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Garber, Daniel. "Leibniz." In The Cambridge Companion to Leibniz, 270–352. Cambridge University Press, 1994. http://dx.doi.org/10.1017/ccol0521365880.009.

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Тези доповідей конференцій з теми "Leibniz":

1

Wu, Zhixiang. "Leibniz conformal algebras of rank three." In The Eighth China–Japan–Korea International Symposium on Ring Theory. WORLD SCIENTIFIC, 2021. http://dx.doi.org/10.1142/9789811230295_0014.

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WADE, AISSA. "ON SOME PROPERTIES OF LEIBNIZ ALGEBROIDS." In Infinite Dimensional Lie Groups in Geometry and Representation Theory. WORLD SCIENTIFIC, 2002. http://dx.doi.org/10.1142/9789812777089_0005.

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Rikhsiboev, Ikrom M., and Isamiddin S. Rakhimov. "Classification of three dimensional complex Leibniz algebras." In THE 5TH INTERNATIONAL CONFERENCE ON RESEARCH AND EDUCATION IN MATHEMATICS: ICREM5. AIP, 2012. http://dx.doi.org/10.1063/1.4724168.

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Hu, Naihong, Dong Liu, and Linsheng Zhu. "Leibniz Superalgebras Graded by Finite Root Systems." In Proceedings of the International Conference. WORLD SCIENTIFIC, 2012. http://dx.doi.org/10.1142/9789814365123_0003.

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Almutari, Hassan, and Abd Ghafur Ahmad. "Quasi-centroids of four dimensional Leibniz algebras." In THE 2018 UKM FST POSTGRADUATE COLLOQUIUM: Proceedings of the Universiti Kebangsaan Malaysia, Faculty of Science and Technology 2018 Postgraduate Colloquium. AIP Publishing, 2019. http://dx.doi.org/10.1063/1.5111215.

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So, Hiroto. "Leibniz rule, locality and supersymmetry on lattice." In The 30th International Symposium on Lattice Field Theory. Trieste, Italy: Sissa Medialab, 2012. http://dx.doi.org/10.22323/1.164.0231.

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Holland, L. "REID’S CRITIQUE OF LEIBNIZ NOTION OF FREE AGENCY." In 2nd International Academic Conference on Humanities and Social Science. Acavent, 2019. http://dx.doi.org/10.33422/2iachss.2019.02.52.

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Kasim, Suzila Mohd, Isamiddin S. Rakhimov, and Sharifah Kartini Said Husain. "Isomorphism classes of 10-dimensional filiform Leibniz algebras." In PROCEEDINGS OF THE 3RD INTERNATIONAL CONFERENCE ON MATHEMATICAL SCIENCES. AIP Publishing LLC, 2014. http://dx.doi.org/10.1063/1.4882563.

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Husain, Sh K. Said, I. S. Rakhimov, and W. Basri. "Centroids and derivations of low-dimensional Leibniz algebra." In PROCEEDINGS OF THE 24TH NATIONAL SYMPOSIUM ON MATHEMATICAL SCIENCES: Mathematical Sciences Exploration for the Universal Preservation. Author(s), 2017. http://dx.doi.org/10.1063/1.4995838.

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Busch, Steffen, Christian Koetsier, Jeldrik Axmann, and Claus Brenner. "LUMPI: The Leibniz University Multi-Perspective Intersection Dataset." In 2022 IEEE Intelligent Vehicles Symposium (IV). IEEE, 2022. http://dx.doi.org/10.1109/iv51971.2022.9827157.

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Звіти організацій з теми "Leibniz":

1

Pradilla, Magdalena, John Alexander Rico Franco, and Evelyn Garnica Estrada. El cálculo y las máquinas para calcular de Leibniz, Boole y Babbage. Corporación Universitaria Republicana, October 2020. http://dx.doi.org/10.21017/cont.virt.2020.s1.

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Se presenta la vida y obra de estos tres lógicos, filósofos, matemáticos y científicos que aportaron significativamente a la ciencia, tecnología y sociedad desde sus definiciones del Cálculo y sus propuestas en la construcción de máquinas para pensar o calcular.

2

Silberstein, Marian. Application of a Generalized Leibniz Rule for Calculating Electromagnetic Fields within Continuous Source Regions. Fort Belvoir, VA: Defense Technical Information Center, January 1989. http://dx.doi.org/10.21236/ada212470.

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Schreiber, Verena. Lokale Präventionsgremien in Deutschland. Goethe-Universität, Institut für Humangeographie, May 2007. http://dx.doi.org/10.21248/gups.1092.

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Die Kernidee der kommunalen Kriminalprävention – die Sicherheitsgewährleistung auf der örtlichen Ebene – ist in den letzten Jahren in den Mittelpunkt sicherheitspolitischer Debatten gerückt. Schlüsselkonzepte wie Gemeinschaftlichkeit, Vernetzung und Bürgernähe gewinnen in den Kommunen zunehmend an Relevanz und münden in die Etablierung lokaler ressortübergreifender Zusammenschlüsse zur Kriminalitätsverhütung. Unter der Bezeichnung „Kriminalpräventionsräte“ versammeln sich allerdings sehr unterschiedliche inhaltliche und strategische Konzepte sowie eine Vielzahl lokaler Institutionalisierungsformen. Eine systematische Bestandaufnahme und Gegenüberstellung hat bislang nicht stattgefunden. Hinzu kommt, dass die Verbreitung lokaler Präventionsgremien in Deutschland von anhaltender Kritik begleitet wird: Auf Tagungen zur kommunalen Kriminalprävention werden z. B. immer wieder unzureichende Handlungsbefugnis, mangelnde Einbindung der Bürger/innen oder die große Bandbreite an Maßnahmen der Präventionsarbeit bemängelt, die letztlich zu einer Aushöhlung des Konzepts führten. Die Beobachtungen waren Anlass für die vorliegende Studie. In den zahlreichen Gesprächen mit Akteuren aus dem Bereich der kommunalen Kriminalprävention hat sich abgezeichnet, dass das Feld lokaler Präventionsarbeit nicht systematisch erfasst ist. Es gibt bislang keine Studie, die einen deutschlandweiten Überblick über die Verteilung der Gremien, die unterschiedlichen Organisationsformen, die beteiligten Akteure und die Projektarbeit liefert. Vor diesem Hintergrund erschien es notwendig, die Gremien deutschlandweit zu erheben und das Feld lokaler Präventionsarbeit zu strukturieren. Zu diesem Zweck werden im Folgenden die lokalen Netzwerke in vier thematischen Blöcken untersucht: • Präventionslandschaft: Wie verteilen sich die Gremien in Deutschland und in welchen Bundesländern sind lokale Präventionsnetzwerke besonders verbreitet? • Organisation: Wie sind die Präventionsgremien intern strukturiert und lokal ausgerichtet? • Vernetzung: Welche lokalen Institutionen arbeiten in den Gremien zusammen? Inwieweit sind die Bürger in die Präventionsarbeit einbezogen? • Projektarbeit: In welchen Bereichen sind die Gremien aktiv und welche Projekte werden durchgeführt? An welchen Zielen orientiert sich die Projektarbeit? Die vorliegende Studie ist die erste deutschlandweite Online-Befragung unter lokalen Präventionsgremien. An ihr haben sich über 250 Gremien beteiligt. Ihnen gilt besonderer Dank, sowie dem Deutschen Forum Kriminalprävention (DFK), dem Europäischen Zentrum für Kriminalprävention (EZK) und dem Leibniz-Institut für Länderkunde (IfL) für die Unterstützung bei der Umfrage.

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Johnson, Joshua B., J. Edward Gates, and W. Mark Ford. Notes on foraging activity of female Myotis leibii in Maryland. Newtown Square, PA: U.S. Department of Agriculture, Forest Service, Northern Research Station, 2009. http://dx.doi.org/10.2737/nrs-rp-8.

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