莱布尼茨的力本体论

Julia Joráti
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引用次数: 3

摘要

莱布尼茨以至少三种不同的方式描绘了他成熟的本体论中最基本的实体:(a)具有感知和斗争能力的类似心灵的非物质物质,(b)同形化合物,(c)原始的和衍生的力。本章认为,第三种描述比前两种更准确。因此,莱布尼茨的一元形而上学甚至比它最初看起来更激进:他的本体论最好不是被理解为物质模式的本体论,而是被理解为力本体论。在形而上学的基础上,我们找不到具有力的实体;相反,我们只要求力。将莱布尼茨解读为力本体论家具有深远的影响。例如,它要求我们重新考虑时间在莱布尼茨体系中的地位,并修正我们对欲望(或欲望)和感知的理解。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Leibniz’s Ontology of Force
Leibniz portrays the most fundamental entities in his mature ontology in at least three different ways: (a) mind-like, immaterial substances that perceive and strive, (b) hylomorphic compounds, (c) primitive and derivative forces. This chapter argues that the third characterization is more accurate than the other two. Thus, Leibniz’s monadological metaphysics is even more radical than it initially seems: his ontology is best understood not as a substance-mode ontology but as a force ontology. At the metaphysical ground floor, we do not find substances that possess force; instead, we just find forces. Interpreting Leibniz as a force ontologist has far-reaching consequences. For instance, it requires us to reconsider the status of time in Leibniz’s system and to revise our understanding of appetitions (or appetites) and perceptions.
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