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| Gottfried Wilhelm Leibniz Monadology IntraText - Concordances (Hapax - words occurring once) |
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501 49| perceptions, and passivity [passion] in so far as its perceptions 502 52| created things, activities and passivities are mutual. For God, comparing 503 49| distinct perceptions, and passivity [passion] in so far as its 504 36| infinity of present and past forms and motions which 505 49| to suffer [or be passive, patir] in relation to another, 506 82| does), yet there is this peculiarity in rational animals, that 507 89| that sins must bear their penalty with them, through the order 508 90| leads wise and virtuous people to devote their energies 509 8 | be absolutely no means of perceiving any change in things. For 510 20| state the soul does not perceptibly differ from a bare Monad; 511 48| Monads or the Entelechies (or perfectihabiae, as Hermolaus Barbarus translated 512 9 | never two beings which are perfectly alike and in which it is 513 | perhaps 514 74| Philosophers have been much perplexed about the origin of forms, 515 57| were numerous in aspects [perspectivement]; even so, as a result of 516 57| are nothing but aspects [perspectives] of a single universe, according 517 62| the body which specially pertains to it, and of which it is 518 74| 74. Philosophers have been much perplexed 519 28| resembling the empirical physicians, whose methods are those 520 46| Descartes, and afterwards M. Poiret, appear to have held. That 521 54| perfection, that these worlds possess, since each possible thing 522 34| speculative Theorems and practical Canons are reduced by analysis 523 28| methods are those of mere practice without theory. Indeed, 524 74| there was undoubtedly some preformation; and it is held that not 525 14| again into the Scholastic prejudice of souls entirely separate [ 526 65| whole universe. (Theod. Prelim., Disc. de la Conform. 70, 527 74| this animal has merely been prepared for the great transformation 528 25| to us. And I will explain presently how that which takes place 529 90| appears in harmony with the presumptive or antecedent will of God, 530 26| combined with the thing in this previous perception, and they come 531 84| things), but also what a prince is to his subjects, and, 532 37| detail again involves other prior or more detailed contingent 533 55| and His power makes Him produce it. (Theod. 8, 78, 80, 84, 534 7 | internal motion which could be produced, directed, increased or 535 20| when we are overcome with a profound dreamless sleep. In this 536 14| to distinguish between a prolonged unconsciousness and absolute 537 35| and indeed have no need of proof; and these are identical 538 17| while keeping the same proportions, so that one might go into 539 35| and these are identical propositions, whose opposite involves 540 25| the care she has taken to provide them with organs, which 541 90| state, but who trust in Providence, after having done their 542 26| 26. Memory provides the soul with a kind of 543 88| spirits requires it, for the punishment of some and the reward of 544 74| never products of chaos or putrefaction, but always come from seeds, 545 12| changes [un detail de ce qui change], which constitutes, 546 57| from various sides, appears quite different and becomes as 547 29| Reason and the sciences, raising us to the knowledge of ourselves 548 25| which collect numerous rays of light, or numerous undulations 549 86| it that the glory of God really consists, for He would have 550 8 | part of space would always receive, in any motion, exactly 551 47| to moment, limited by the receptivity of the created being, of 552 90| positive [decisive] will, recognizing that if we could sufficiently 553 34| and practical Canons are reduced by analysis to Definitions, 554 43| understanding of God is the region of eternal truths or of 555 13| substance must be affected and related in many ways, although it 556 75| which are not so raised but remain in their own kind (that 557 13| something changes and something remains unchanged; and consequently 558 52| in it serves to explain [rendre raison de] what takes place 559 88| instance, must be destroyed and renewed by natural means at the 560 60| Monad, whose nature being to represent, nothing can confine it 561 78| substances, since they are all representations of one and the same universe. ( 562 88| the government of spirits requires it, for the punishment of 563 26| of consecutiveness, which resembles [imite] reason, but which 564 28| like the lower animals, resembling the empirical physicians, 565 33| can be found by analysis, resolving it into more simple ideas 566 61| And compounds are in this respect analogous with [symbolisent 567 88| punishment of some and the reward of others. (Theod. 18 sqq., 568 89| actions will attain their rewards by ways which, on the bodily 569 51| the ideas of God any Monad rightly claims that God, in regulating 570 30| abstract expression, that we rise to acts of reflexion, which 571 71| in a perpetual flux like rivers, and parts are entering 572 21| when one turns continuously round in the same way several 573 63| and as the universe is ruled according to a perfect order, 574 26| caused them, and howl and run away. (Theod. Discours de 575 72| unembodied spirits [genies sans corps]. God alone is completely 576 89| said that God as Architect satisfies in all respects God as Lawgiver, 577 69| no chaos, no confusion save in appearance, somewhat 578 82| that what I have just been saying is true of all living beings 579 14| them fall again into the Scholastic prejudice of souls entirely 580 7 | sensible species’ of the Scholastics used to do. Thus neither 581 29| gives us Reason and the sciences, raising us to the knowledge 582 90| actually brings to pass by His secret, consequent and positive [ 583 74| putrefaction, but always come from seeds, in which there was undoubtedly 584 61| universe, so that he who sees all might read in each what 585 18| enteles); they have a certain self-sufficiency (autarkeia) which makes 586 25| perhaps in a number of other senses, which are unknown to us. 587 7 | outside of them, as the ‘sensible species’ of the Scholastics 588 82| merely ordinary or sensuous [sensitive] souls; but when those which 589 19| souls; but as feeling [le sentiment] is something more than 590 69| fish in the pond, without separately distinguishing the fish 591 73| sense, consisting in the separation of the soul from the body. 592 71| devoted for ever to its service. For all bodies are in a 593 | several 594 | she 595 59| give any reason which could show the impossibility of this 596 89| ways which, on the bodily side, are mechanical, although 597 57| looked at from various sides, appears quite different 598 89| structure of things; and similarly that noble actions will 599 57| aspects [perspectives] of a single universe, according to the 600 89| Lawgiver, and thus that sins must bear their penalty 601 17| conceived as increased in size, while keeping the same 602 64| For a machine made by the skill of man is not a machine 603 20| with a profound dreamless sleep. In this state the soul 604 77| off or put on an organic slough [des depouilles organiques].~ 605 25| similar to this takes place in smell, in taste and in touch, 606 46| necessary truths depend solely on His understanding and 607 69| confusion save in appearance, somewhat as it might appear to be 608 17| that perception must be sought for. Further, nothing but 609 18| autarkeia) which makes them the sources of their internal activities 610 7 | of them, as the ‘sensible species’ of the Scholastics used 611 12| constitutes, so to speak, the specific nature and variety of the 612 34| thus that in Mathematics speculative Theorems and practical Canons 613 83| small divinity in its own sphere. (Theod. 147.)~ 614 26| Discours de la Conformite, &c., ss. 65.)~ 615 32| fact real or existing, no statement true, unless there be a 616 69| nothing fallow, nothing sterile, nothing dead in the universe, 617 26| occasion. For instance, when a stick is shown to dogs, they remember 618 27| 27. And the strength of the mental image which 619 26| perception of something which strikes them and of which they have 620 24| marked and, so to speak, striking and highly-flavoured, we 621 60| a confused way they all strive after [vont a] the infinite, 622 27| perceptions. For often a strong impression produces all 623 89| virtue of the mechanical structure of things; and similarly 624 74| become known, through careful studies of plants, insects, and 625 21| nothing distinct, one is stunned; as when one turns continuously 626 65| observed, but is also actually subdivided without end, each part into 627 10| consequently the created Monad, is subject to change, and further that 628 84| what a prince is to his subjects, and, indeed, what a father 629 21| same way several times in succession, whence comes a giddiness 630 49| it has perfection, and to suffer [or be passive, patir] in 631 19| Monads or Entelechies should suffice for simple substances which 632 90| recognizing that if we could sufficiently understand the order of 633 81| system bodies act as if (to suppose the impossible) there were 634 17| figures and motions. And supposing there were a machine, so 635 40| may also hold that this supreme substance, which is unique, 636 64| automaton, which infinitely surpasses all artificial automata. 637 69| movement and, as it were, a swarming of fish in the pond, without 638 61| respect analogous with [symbolisent avec] simple substances. 639 61| well in time as in place: sympnoia panta, as Hippocrates said. 640 77| often perish in part and take off or put on an organic 641 25| animals, from the care she has taken to provide them with organs, 642 25| takes place in smell, in taste and in touch, and perhaps 643 36| is an infinity of minute tendencies and dispositions of my soul, 644 75| that pass to a greater theatre.~ 645 | then 646 34| Mathematics speculative Theorems and practical Canons are 647 28| of mere practice without theory. Indeed, in three-fourths 648 | therein 649 30| is within us: and thus, thinking of ourselves, we think of 650 28| only the astronomer who thinks it on rational grounds.~ 651 28| without theory. Indeed, in three-fourths of our actions we are nothing 652 21| in the same way several times in succession, whence comes 653 28| that there will be daylight to-morrow, we do so empirically, because 654 | too 655 64| parts. For instance, the tooth of a brass wheel has parts 656 80| conservation of the same total direction in matter. Had 657 85| easy to conclude that the totality [assemblage] of all spirits [ 658 25| in smell, in taste and in touch, and perhaps in a number 659 57| 57. And as the same town, looked at from various 660 74| been prepared for the great transformation involved in its becoming 661 48| perfectihabiae, as Hermolaus Barbarus translated the word) there are only 662 72| never metempsychosis or transmigration of souls; nor are there 663 14| extremely defective, for it treats as non-existent those perceptions 664 86| This City of God, this truly universal monarchy, is a 665 90| this great state, but who trust in Providence, after having 666 21| is stunned; as when one turns continuously round in the 667 12| particular series of changes [un detail de ce qui change], 668 59| to attribute. But he was unable to give any reason which 669 13| changes and something remains unchanged; and consequently a simple 670 14| distinguish between a prolonged unconsciousness and absolute death, which 671 90| if we could sufficiently understand the order of the universe, 672 74| seeds, in which there was undoubtedly some preformation; and it 673 25| rays of light, or numerous undulations of the air, in order, by 674 72| separate [from bodies] nor unembodied spirits [genies sans corps]. 675 78| explaining naturally the union or rather the mutual agreement [ 676 40| supreme substance, which is unique, universal and necessary, 677 25| of the air, in order, by uniting them, to make them have 678 47| God alone is the primary unity or original simple substance, 679 25| other senses, which are unknown to us. And I will explain 680 | unless 681 90| unrewarded and no bad one unpunished, and all should issue in 682 90| no good action would be unrewarded and no bad one unpunished, 683 61| distinctly; it cannot all at once unroll everything that is enfolded 684 | up 685 64| give no indication of the use for which the wheel was 686 | used 687 32| although these reasons usually cannot be known by us. ( 688 57| same town, looked at from various sides, appears quite different 689 59| hypothesis but this (which I venture to call proved) fittingly 690 90| is which leads wise and virtuous people to devote their energies 691 60| way they all strive after [vont a] the infinite, the whole; 692 23| 23. And as, on waking from stupor, we are conscious 693 68| plants of the garden, or the water which is between the fish 694 | well 695 90| all should issue in the well-being of the good, that is to 696 | whereas 697 61| is in immediate contact. Wherefore it follows that this inter-communication 698 7 | parts. The Monads have no windows, through which anything 699 90| This it is which leads wise and virtuous people to devote 700 90| exceeds all the desires of the wisest men, and that it is impossible 701 | within 702 65| this divine and infinitely wonderful power of art, because each 703 17| interior, find only parts which work one upon another, and never 704 86| and most divine among the works of God; and it is in it 705 54| of perfection, that these worlds possess, since each possible 706 74| birth [generation], as when worms become flies and caterpillars 707 36| efficient cause of my present writing; and there is an infinity 708 37| needs a similar analysis to yield its reason, we are no further