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澳洲神学论文代写:莱布尼兹

我们转向利布尼茨,我们继续看到世界在他讨论单子的时候溜走了。利布尼茨说过的东西被认为是单子(Entelechy)不是生理上的或心理上的,而是生理上的。因此,世界的终极齿轮是生物元素或内在生物。在这样做的过程中,无生命的物体和有生命的物体之间没有区别,这将使一切都有生命。如果这些单子真的是生物的它们不可能互相改变。唯一的办法就是上帝让这些改变发生。单子不能给身体带来改变的原因是因为那不是他们的程序所能做的。它们被创造出来是为了合成物质。单子的生物学性质使它们的基本性质是统觉、食欲,甚至运动本身。他们的关系与其说是有效的原因,不如说是最终原因。这就是为什么他把最终原因作为有效原因的原则,把最终原因放在首位。因此,这使得monad很难给身体带来改变。如我们所见,神是单子的统一者,但他也带来和谐。莱布尼兹通过形而上学和单子的本质得出结论,上帝是终极单子,是这个世界的创造者。我们现在正处于一个完全不同的时刻。我们相信一件事,但现在完全不同了。伯克利提出反对意见的第一个问题是,如果人们没有意识到这些想法就不可能存在。如果我们不能理解这个概念,那么我们就不可能真正理解这个东西。例如,如果我不知道天空是蓝色的,那么我就没有办法走出去,抬头看,说天空是蓝色的。首先我没有蓝色的概念。

澳洲神学论文代写:莱布尼兹

We turn to Liebniz and we continue to see the world slipping away as he discusses the monad. In looking at the things that Liebniz said it is believed that monads (Entelechy) are not physical or mental but biological. Therefore, the ultimate cogs of the world are biological elements or Entelechies. In doing this there is no distinction made between inanimate and animate objects, which would make everything, animate. If these monads are really just biological there is no way that they can make changes in each other. The only way for this to happen is if God caused these changes to happen.The reason that monads cannot bring changes in bodies is because that is not what they were programmed to do. They were created so that compound substances could be made. The biological nature of Monads makes their essential qualities to be apperception and appetition and even motion itself. Their relation is more of a final cause than an efficient cause. This is why he considers final causes as the principle of efficient causes and gives priority to final causes. Therefore, this made it hard for a monad to bring change in a body.As we can see, God is the unifier of the monads but he also brings harmony. Leibniz came to the conclusion, by using metaphysics and the nature of monads, that God was the ultimate monad and the Creator of this world. We are now at a point where nothing is the same. We believed in one thing but now it is completely different.The first problem that Berkeley would have with this objection is the fact that ideas cannot exist if they are not perceived. If we cannot perceive of the idea then there is no way that we can truly conceive of the thing. For example if I do not have the idea of the sky being blue then there is no way that I am going to walk outside, look up, and say the sky is blue. I do not have the concept of blue in the first place.