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Extra info for A Crisis of the Weimar Republic: A Study of the German Referendum of 20 June 1926 (Memoirs of the American Philosophical Society)

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That there is nothing intermediate between the true and the false, or better that it cannot happen that a proposition is neither true nor false. (NE, 362) My own remark about the second limb of Monadology §31 does no more than bring out explicitly what Leibniz chose there to leave unstated. Although he always assumed Excluded Middle holds, he nowhere offers any defence of it. It is what he would call a primary truth which is known by ‘intuition’. We can, as it were, see straight off that it expresses what he would loosely call an ‘identity’, and he thinks that it must be true because it scarcely does anything ‘but repeat the same thing without telling us anything’ (cf.

So it would be misleading to say that God’s decision or decree that the world exist which produces the world is the First Cause. If there is a First Cause, the first in the temporal series, it will be the coming into existence of the world itself, the result of God’s creative act – the Big Bang, perhaps, as we might like to think. The coming into existence of the world cannot be the act of creation itself. ’ Commanding this, with the appropriate outcome, is creating the world. It is as a result of this act that light and the world came to be.

The intellectual climate of Leibniz’s day is discussed by S. ). For Kant’s reading of Leibniz, see Wilson, 314–29. 24 1 Two Great Principles (§§31–7) The foundations are everywhere the same; this is a fundamental maxim for me, which governs my whole philosophy. (NE, 490)1 Leibniz composed the Monadology in 1714, two years before his death, as a compact statement of his mature philosophical views. Within its narrow compass he sets out an elaborate account of the world presented though the lens of pure reason.

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