Leibniz, Mysticism and Religion by Stuart Brown (auth.), Allison P. Coudert, Richard H. Popkin,

By Stuart Brown (auth.), Allison P. Coudert, Richard H. Popkin, Gordon M. Weiner (eds.)

Some students within the heritage of principles have had a transforming into curiosity in reading Leibniz's many discussions ofvarious features of faith, Christian, Jewish and much jap. Leibniz, along with his voracious curiosity and problem for thus many facets of human highbrow and religious lifestyles, learn a wide selection of books at the a variety of religions of mankind. He additionally was once in own touch with lots of those that espoused orthodox and non-orthodox perspectives. He annotated his copies of many books on spiritual topics. And he was once engaged on schemes for reuniting many of the Catholic and Protestant church buildings in Europe. reviews on Leibniz's perspectives on Judaism, at the Kabbalah, on chinese language notion were showing during the last a long time. It used to be determined via a few of us that in view that there was a transforming into curiosity during this facet of Leibniz's suggestion it'd be a good suggestion to collect a bunch of students engaged on diversified elements of Leibniz's perspectives on faith, mysticism and spiritualism, with the intention to h~ve them current papers on their present researches, and to find a way for long dialogue, formal and casual, within the such a lot friendly educational environment of the William Andrews Clark Library in la. below the sponsorship of the UCLA middle for 17th and Eighteenth Century experiences, a workshop convention used to be held November 18-19, 1994.

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V = G. W. Leibniz, Vorausedition zur Reihe VI - Philosophische Schriften - in der Ausgabe der Akademie der Wissenschaften der DDR, ed. Leibniz-Forschungsstelle der Universität Münster (Münster, 1982-1991; 10 vols. with successive pagination). W. Leibniz, Sefections, tr. P. Wiener (New York: Scribner's, 1951). 2 For evidence of Leibniz's knowledge of early mystical writers, see A I, 10:59; A I, 13: 397-9, 552. His familiarity with the Guida Spirituale of Miguel de Molinos and with Molinos's subsequent trial by the Inquisition is documented in letters written between 1688 and 1691 to the Landgrave Ernst von Hessen-Rheinfels (A I, 5:66-8, 181-2; A I, 6:159; Grua 76-80).

Ross, "Leibniz and Renaissance Neoplatonism," in A. , Leibniz et la Renaissance (Wiesbaden, 1983). Leibniz's central idea that each substance is a microcosm of the universe and the universe an expression of God seems directly indebted to Neoplatonism. Thus he could write: " ... each monad is a concentration of the uni verse, and each spirit is an imitation of the divinity. God is not only concentrated in the uni verse but also perfectly expressed .... God is not only the concentration, but also the source of the universe.

It follows that we cannot knowingly do wrong and that wisdom is necessarily correlated with virtue: we are able to make progress morally to the extent that we are enlightened as to the true nature of goodness - both the metaphysical goodness of created things in general, and the moral and physical goodness of rational creatures. " The pious person is principally defined by the degree to wh ich her will is identified with the divine will, a will that is motivated by goodness alone. 26 As someone who wills the good wherever possible, the pious person is a representative of perfect charity, where charity is defined as "a universal benevolence, and benevolence the habit of loving or esteeming" (GP III:3871R 171).

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