By Gottfried Wilhelm von Leibniz
This Elibron Classics e-book is a facsimile reprint of a 1890 variation by means of Weidmann, Berlin.
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Additional info for Die philosophischen Schriften: Band VII
Features emerging from the above analysis indicate that the divine pathos . . is not conceived as an essential attribute of God. The pathos is not felt as . . something objective, as a finality with which man is confronted, but an . . expression of God’s will; it is a functional rather than a substantial reality. The prophets never identify God’s pathos with His essence, because it is . . for them not something absolute, but a form of relation . . If the structure . . of pathos were immutable and remained unchanged even after the people .
Subsequently, Plato found himself gifted, or saddled, with this double and apparently incompatible inheritance. Unable or unwilling to choose decisively one or the other, or, alternatively, seeing a way to gain an advantage against the skepticism of the Sophists, he kept both, albeit not without ultimately privileging Parmenides’ position. This double legacy prompted him to conceive the novel possibility of not one world but two. The lower and less real world was characterized by temporality, change, and imperfection; this was the world of Heraclitus.
Creation: The Impact of an Idea (New York: Charles Scribner’s Sons, 1969). Hebrew Pre-philosophical Nondualism 35 a potter shaping clay. Greco-Roman Christianity, committed as it is to a mindbody dualism, interpreted God’s act here as that of inserting a soul into Adam’s or man’s body. Even today, official Catholic doctrine maintains such a view. In its encounter with modern science the Roman church has gradually accommodated itself to Darwinism by acknowledging that the human body evolved in accordance with evolutionary theory.
Die philosophischen Schriften: Band VII by Gottfried Wilhelm von Leibniz