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  1. Theory and Praxis in Leibniz’s Theological Thought.Maria Rosa Antognazza - forthcoming - In Wenchao Li & Hartmut Rudolph (eds.), G. W. Leibniz im Lichte der Theologien [Leibniz in the Light of Theology]. Steiner.
    This paper re-assesses the place of theology in Leibniz’s thought focusing on the relationship between theory and praxis. It takes as its point of departure a general conclusion established in previous work, namely that Leibniz’s key formulations of his overarching plan for the reform and advancement of all the sciences, are devoted to a set of objectives which is both shaped by broadly theological concerns and ultimately practical. Against this backdrop, the discussion will then turn to an exploration of how (...)
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  2. Leibniz as a virtue ethicist.Hao Dong - forthcoming - Philosophy and Phenomenological Research.
    In this paper I argue that Leibniz's ethics is a kind of virtue ethics where virtues of the agent are explanatorily primary. I first examine how Leibniz obtained his conception of justice as a kind of love in an early text, Elements of Natural Law. I show that in this text Leibniz's goal was to find a satisfactory definition of justice that could reconcile egoism with altruism, and that this was achieved through the Aristotelian virtue of friendship where friends treat (...)
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  3. La dimensión crítica de la moral: la correspondencia Masham-Leibniz.Viridiana Platas - forthcoming - Filosofia Unisinos:1-9.
    Este ensayo propone analizar la correspondencia entre Damaris Masham y G. W. Leibniz a través de tres dimensiones de discusión: ontológica, epistemológica y crítica. Dicho análisis puede ser útil para entender los fundamentos epistemológicos del racionalismo moral y pedagógico de la filósofa inglesa. En ese sentido, se ofrece una integración de elementos que permiten entender no sólo la coincidencia de tradiciones tan aparentemente antitéticas como el platonismo y el empirismo en la filosofía de Masham, también permiten apreciar su independencia intelectual. (...)
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  4. Leibniz’s Moral Psychology of an Evil Person.Evelyn Vargas & Markku Roinila - forthcoming - Dialogue.
    Our focus in this article concerns Leibniz’s views on evil. Our goal is to examine which are the consequences of his conception of moral agency for the moral psychology of the genuinely evil person. For Leibniz, moral failure is an epistemic error since it involves some false practical judgement. Moral maxims may be represented in blind or symbolic cognitions, but then moral agents can misrepresent the evil consequences of their behaviour. Finally, we discuss Leibniz’s view on habits that may help (...)
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  5. Leibniz’s Vectorial Model of Rational Decision-Making and Bounded Rationality.Markku Roinila - 2023 - Rivista di Filosofia 2023 (1):13-34.
    G. W. Leibniz developed a new model for rational decision-making which is suited to complicated decisions, where goods do not rule each other out, but compete with each other. In such cases the deliberator has to consider all of the goods and pick the ones that contribute most to the desired goal which in Leibniz’s system is ultimately the advancement of universal perfection. The inclinations to particular goods can be seen as vectors leading to different directions much like forces in (...)
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  6. Three Moral Themes of Leibniz's Spiritual Machine Between "New System" and "New Essays".Markku Roinila - 2023 - le Present Est Plein de L’Avenir, Et Chargé du Passé : Vorträge des Xi. Internationalen Leibniz-Kongresses, 31. Juli – 4. August 2023.
    The advance of mechanism in science and philosophy in the 17th century created a great interest to machines or automata. Leibniz was no exception - in an early memoir Drôle de pensée he wrote admiringly about a machine that could walk on water, exhibited in Paris. The idea of automatic processing in general had a large role in his thought, as can be seen, for example, in his invention of the binary code and the so-called Calculemus!-model for solving controversies. In (...)
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  7. Why is there Something, rather than Nothing? Kant on the Final End of Creation.Reed Winegar - 2023 - In Luigi Filieri & Sofie Møller (eds.), Kant on Freedom and Human Nature. New York, NY: Routledge.
  8. How to inhabit the best of all possible worlds? Environmental responsibility in the light of Leibniz's conception of time.Sabine Baldin - 2022 - In Hiroshi Abe, Matthias Fritsch & Mario Wenning (eds.), Environmental Philosophy and East Asia: Nature, Time, Responsibility. London: Routledge.
  9. Leibniz und das Glück.Albert Heinekamp - 2022 - In Lothar Berthold (ed.), Zur Architektonik der Vernunft. Walter de Gruyter GmbH & Co KG. pp. 392-417.
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  10. Presumptions and Cognitive Simplicity in Leibniz and Early Modern Legal Theory.Andreas Blank - 2021 - In Tilmann Altwicker, Francis Cheneval & Matthias Mahlmann (eds.), Rechts- und Staatsphilosophie bei G. W. Leibniz. Tübingen, Deutschland: Mohr Siebeck. pp. 23-42.
  11. Usages et fonctions du concept de «cité de Dieu» dans la première philosophie de Gottfried Wilhelm Leibniz.Gabriel Meyer-­Bisch - 2021 - Rivista di Storia Della Filosofia 4:743-759.
  12. Leibniz on Divine Love.Lucy Sheaf - 2021 - Faith and Philosophy 38 (2):163-184.
    This paper considers two objections which can be levelled against Leibniz’s account of divine love. The first is that he cannot allow that divine love is gracious because he is committed to the view that love is properly proportioned to the perfection perceived in the beloved; the second is that God is cruel to those who are damned and so cannot be said to love all. I argue that Leibniz has the resources to rebut—or at least blunt—each of these objections.
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  13. Leibniz's philosophy as a way of life?Paul Lodge - 2020-10-05 - In James M. Ambury, Tushar Irani & Kathleen Wallace (eds.), Philosophy as a way of life: historical, contemporary, and pedagogical perspectives. Malden, MA: Wiley.
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  14. Leibniz’s Philosophy as a Way of Life?Paul Lodge - 2020 - Metaphilosophy 51 (2-3):259-279.
    The main concern of this essay is to make a case for the thesis that Leibniz conceived of his philosophy as a way of life in something like the sense articulated in the works of Pierre Hadot. On this view, philosophy was a type of conduct, or a mode of existing‐in‐the‐world, which had to be practised at each instant, with the goal of transforming the whole of the individual’s life. The essay also serves as an introduction to some of the (...)
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  15. Leibniz's Key Philosophical Writings: A Guide.Paul Lodge & Lloyd Strickland (eds.) - 2020 - Oxford, UK: Oxford University Press.
    This volume presents introductory chapters from internationally-renowned experts on eleven of Leibniz's key philosophical writings. Offering accessible accounts of the ideas and arguments of his work, along with information on their composition and context, this book is an invaluable companion to the study of Leibniz.
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  16. Leibniz und Besold über Bündnisrecht und Naturrecht.Andreas Blank - 2019 - In Leibniz und das Naturrecht. Stuttgart, Deutschland: pp. 103-118.
  17. Leibniz on Slavery and the Ownership of Human Beings.Julia Jorati - 2019 - Journal of Modern Philosophy 1 (10):1–18.
    Leibniz puts forward an intriguing argument against the moral permissibility of chattel slavery in a text from 1703. This argument has three independent layers or sub-arguments. The first is that slavery violates natural rights. The second is that moral laws such as the principles of equity and piety oppose slavery, or at least severely limit the permissible actions toward slaves. The third and final layer is that slavery can at most be justified if the slave is permanently incapable of conducting (...)
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  18. The New Method of Learning and Teaching Jurisprudence, According to the Principles of the Didactic Art Premised in the General Part and in the Light of Experience. [REVIEW]Christopher Johns - 2018 - The Leibniz Review 28:109-117.
  19. Iustitia ut caritas sapientis: The Relationship between Love and Justice in G.W. Leibniz’s Philosophy of Right.Aleksandra Horowska - 2017 - Roczniki Filozoficzne 65 (2):185-204.
    The purpose of this paper is an attempt to present and analyse one of the most intriguing and unique elements of Leibniz’s philosophy of right—the relationship between love and justice —mainly based on selected excerpts from the Elementa Iuris Naturalis and the preface to the Codex Iuris Gentium Diplomaticus. The author presents the characteristics of this close connection and she tries to answer the question about the reasons for this relationship referring to the metaphysical assumptions and principles of Leibniz’s philosophy. (...)
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  20. Leibniz on Causation and Agency.Julia Jorati - 2017 - New York: Cambridge University Press.
    This book presents a comprehensive examination of Gottfried Leibniz's views on the nature of agents and their actions. Julia Jorati offers a fresh look at controversial topics including Leibniz's doctrines of teleology, the causation of spontaneous changes within substances, divine concurrence, freedom, and contingency, and also discusses widely neglected issues such as his theories of moral responsibility, control, attributability, and compulsion. Rather than focusing exclusively on human agency, she explores the activities of non-rational substances and the differences between distinctive types (...)
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  21. Spatial Aspects of Moral Judgements in Lawyers’ Heaven, Peoples’ Earth and Malefactors’ Hell: Leibniz, the Austro-Marxists and Durkheim’s Alleged ‘Disintegration’ Thesis.Mate Pasky - 2017 - Otrosiglo 1 (2):67-89.
    Ever since antiquity, lawyers and philosophers have essentially been divided over whether they should keep law, morality and politics separate, or whether the need for their unity is more compelling. In the wake of countless bloody conflicts worldwide, the durability and resilience of this discourse on laws and morals is at once both impressive and sad. The aim of this paper is to show that individual moral deliberation is essentially local and cannot be dissociated from the spatial-communitarian context – neither (...)
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  22. Leibniz on unbaptized infant damnation.Christopher Bobier - 2016 - International Journal for Philosophy of Religion 80 (2):185-194.
    Leibniz consistently denies that unbaptized infants are condemned to hell in virtue of original sin. He is less than forthcoming, however, about where they go when they die. Scholars are divided on this issue. Some think that, according to Leibniz, they go to limbo, while others think that he is committed to the view that they go to heaven. The aim of this paper is to show that this scholarly attention is misguided and that Leibniz does not defend a position (...)
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  23. Leibniz on the Ground of Moral Normativity and Obligation.Gregory Brown - 2016 - The Leibniz Review 26:11-62.
    My aim in this paper is to elucidate Leibniz’s account of moral normativity and the relation between motivation and obligation. I argue against the recent interpretation of Christopher Johns, according to which Leibniz’s moral theory is actually a deontological theory, having more in common with Kantian moral theory than with any form of consequentialism. I argue that for Leibniz reason is not itself the source of practical normativity and real obligation; the source of that is rather the agent’s desire for (...)
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  24. Was Leibniz An Egoist?Jennifer Frey - 2016 - Journal of the History of Philosophy 54 (4):601-624.
    The prevailing consensus among leibniz scholars is that Leibniz’s rational psychology is thoroughly egoist. To take a recent and especially prominent example, Nicholas Jolley compares Leibniz to his philosophical adversaries Hobbes and Spinoza in just this respect. He writes,Leibniz is as uncompromising as they are in maintaining that no one deliberately does anything except for the sake of his own welfare, for one seeks the good even of those whom we love for the sake of the pleasure we derive from (...)
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  25. Wenchao Li (Hg.): „Das Recht kann nicht ungerecht sein …“. Beiträge zu Leibniz’ Philosophie der Gerechtigkeit. [REVIEW]Hermann Klenner - 2016 - Archiv für Rechts- Und Sozialphilosophie 102 (2):303-305.
  26. Leibniz and Probability in the Moral Domain.Chris Meyns - 2016 - In Tercentenary Essays on the Philosophy & Science of G.W. Leibniz. Palgrave Macmillan. pp. 229-253.
    Leibniz’s account of probability has come into better focus over the past decades. However, less attention has been paid to a certain domain of application of that account, that is, the application of it to the moral or ethical domain—the sphere of action, choice and practice. This is significant, as Leibniz had some things to say about applying probability theory to the moral domain, and thought the matter quite relevant. Leibniz’s work in this area is conducted at a high level (...)
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  27. Leibniz's Passionate Knowledge.Markku Roinila - 2016 - Blityri (1/2 2015):75-85.
    In §18 of Principles of Nature and Grace, Based on Reason, Leibniz says: ”Thus our happiness will never consist, and must never consist, in complete joy, in which nothing is left to desire, and which would dull our mind, but must consist in a perpetual progress to new pleasures and new perfections.” -/- This passage is typical in Leibniz’s Nachlass. Universal perfection creates in us joy or pleasure of the mind and its source is our creator, God. When this joy (...)
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  28. How sincere was Leibniz’s religious justification for war in the Justa Dissertatio?Lloyd Strickland - 2016 - In Wenchao Li (ed.), Für unser Glück oder das Glück anderer (volume 5). Hildesheim: Georg Olms. pp. 401-412.
    This paper is concerned with Leibniz’s Egypt Plan, written in 1671 and 1672, when Leibniz was in the service of the Elector of Mainz. One of the aims of this paper is to offer a more balanced and plausible reading of the religious benefits of war that Leibniz outlines in his Egypt plan.
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  29. Doctrine des «habitus» et ordonnancement encyclopédique des disciplines chez Leibniz: la Nova Methodus Discendae Docendaeque Iurisprudentiae.Marine Picon - 2015 - Noctua 2 (1-2):402-431.
    In the autumn of 1667, the young Leibniz published a «new method» for the science of law. Producing a revised edition of that early work was to become his lifelong project, to the purpose of which he wrote, in the 1690s, a succession of new versions of most of its sections. The main reason for this enduring interest was probably the fact that the juridical part of the treatise was preceded with a more general one, encapsulating in a few pages (...)
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  30. On Hypothetical Judgements and Leibniz’s Notion of Conditional Right.Shahid Rahman - 2015 - In Matthias Armgardt, Patrice Canivez & Sandrine Chassagnard-Pinet (eds.), Past and Present Interactions in Legal Reasoning and Logic. Cham, Switzerland: Springer.
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  31. Leibniz’s Metaphysical Evil Revisited.Maria Rosa Antognazza - 2014 - In Samuel Newlands Larry Jorgensen (ed.), New Essays on Leibniz’s Theodicy. Oxford University Press. pp. 112-134.
    The category of metaphysical evil introduced by Leibniz appears to cast a sinister shadow over the goodness of creation. It seems to imply that creatures, simply in virtue of not being gods, are to some degree intrinsically and inescapably evil. After briefly unpacking this difficulty and outlining a recent attempt to deal with it, this paper returns to the texts to propose a novel and multilayered understanding of Leibniz’s category of metaphysical evil by reading it against the backdrop of the (...)
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  32. Leibniz and the Square: A Deontic Logic for the Vir Bonus.Chris Johns - 2014 - History and Philosophy of Logic 35 (4):369-376.
    Seventeenth century philosopher Gottfried Leibniz's contributions to metaphysics, mathematics, and logic are well known. Lesser known is his ‘invention’ of deontic logic, and that his invention derives from the alethic logic of the Aristotelian square of opposition. In this paper, I show how Leibniz developed this ‘logic of duties’, which designates actions as ‘possible, necessary, impossible, and omissible’ for a ‘vir bonus’ . I show that for Leibniz, deontic logic can determine whether a given action, e.g. as permitted, is therefore (...)
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  33. Leibniz's Twofold Gap Between Moral Knowledge and Motivation.Julia Jorati - 2014 - British Journal for the History of Philosophy 22 (4):748-766.
    Moral rationalists and sentimentalists traditionally disagree on at least two counts, namely regarding the source of moral knowledge or moral judgements and regarding the source of moral motivation. I will argue that even though Leibniz's moral epistemology is very much in line with that of mainstream moral rationalists, his account of moral motivation is better characterized as sentimentalist. Just like Hume, Leibniz denies that there is a necessary connection between knowing that something is right and the motivation to act accordingly. (...)
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  34. Leibniz’ “Monadologie” 1714-2014.Patrick Riley - 2014 - The Leibniz Review 24:1-27.
    It is well-known that Leibniz ends and crowns the 1714 “Monadologie” with a version of his notion of jurisprudence universelle or “justice as the charity [love] of the wise:” for sections 83-90 of the Vienna manuscript claim that “the totality of all spirits must compose the City of God . . . this perfect government . . . the most perfect state that is possible . . . this truly universal monarchy [which is] a moral world in the natural world”—a (...)
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  35. Leibniz, Pufendorf, and the Possibility of Moral Self-Governance.Christopher Johns - 2013 - British Journal for the History of Philosophy 21 (2):281 - 301.
    (2013). Leibniz, Pufendorf, and the Possibility of Moral Self-Governance. British Journal for the History of Philosophy: Vol. 21, No. 2, pp. 281-301. doi: 10.1080/09608788.2012.693064.
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  36. Leibniz and the Amour Pur Controversy.Markku Roinila - 2013 - Journal of Early Modern Studies 2 (2):35-55.
    The topic of disinterested love became fashionable in 1697 due to the famous amour pur dispute between Fénelon (1651-1715) and Bossuet (1627-1704). It soon attracted the attention of Electress Sophie of Hanover (1630-1714) and she asked for an opinion about the dispute from her trusted friend and correspondent, the Hanoverian councilor Gottfried Wilhelm Leibniz (1646-1716). This gave Leibniz an opportunity to present his views on the matter, which he had developed earlier in his career (for example, in Elementa juris naturalis (...)
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  37. Locke and Leibniz on the Balance of Reasons.Markku Roinila - 2013 - In Dana Riesenfeld & Giovanni Scarafile (eds.), Perspectives on Theory of Controversies and the Ethics of Communication. Springer. pp. 49-57.
    One of the features of John Locke’s moral philosophy is the idea that morality is based on our beliefs concerning the future good. In An Essay Concerning Human Understanding II, xxi, §70, Locke argues that we have to decide between the probability of afterlife and our present temptations. In itself, this kind of decision model is not rare in Early Modern philosophy. Blaise Pascal’s Wager is a famous example of a similar idea of balancing between available options which Marcelo Dascal (...)
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  38. Leibniz on Hope.Markku Roinila - 2012 - In Sabrina Ebbersmeyer (ed.), Emotional Minds. De Gruyter. pp. 161.
    G. W. Leibniz famously proclaimed that this is the best of all possible worlds. One of the properties of the best world is its increasing perfection. He gave a prominent role in his discussion of emotions to hope which is related to intellectual activity such as curiosity and courage which again is essential for the practice of science and promoting the common good. Leibniz regarded hope as a process where minute perceptions in the mind, that is, unconscious promises or signs (...)
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  39. Disinterested Love: Understanding Leibniz's Reconciliation of Self- and Other-Regarding Motives.Gregory Brown - 2011 - British Journal for the History of Philosophy 19 (2):265-303.
    While he was in the employ of the Elector of Mainz, between 1668 and 1671, Leibniz produced a series of important studies in natural law. One of these, dated between 1670 and 1671, is especially noteworthy since it contains Leibniz's earliest sustained attempt to develop an account of justice. Central to this account is the notion of what Leibniz would later come to call `disinterested love', a notion that remained essentially unchanged in Leibniz's work from this period to the end (...)
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  40. Leibniz’ Mediterranean Ethics: The Graeco-Roman Foundations of Iustitia Caritas Sapientis.Patrick Riley - 2011 - Studia Leibnitiana 43 (1):5-23.
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  41. Patrick Riley’s Leibniz.David Lay Williams - 2011 - The Leibniz Review 21:1-8.
    This essay clarifies Patrick Riley’s account of G. W. Leibniz by placing Leibniz’s moral and political doctrines in historical perspective. By understanding Leibniz’s practical philosophy as a solution to the same problems confronted by Thomas Hobbes, one can appreciate the originality and appeal of Riley’s Leibniz — with its emphasis on benevolence and Platonic ideas. By drawing attention to Leibniz’s practical works, Riley has resurrected an important voice in the history of political thought that had been long neglected. The essay (...)
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  42. Leibniz and the Science of Happiness.Roger Caldwell - 2010 - Philosophy Now 78:25-27.
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  43. Leibniz's critique of Pufendorf A dispute in the eve of the Enlightenment.Detlef Doring - 2010 - In Marcelo Dascal (ed.), The Practice of Reason: Leibniz and His Controversies. John Benjamins. pp. 7--245.
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  44. The Golden Rule: Aspects of Leibniz's Method for Religious Controversy.Mogens Laerke - 2010 - In Marcelo Dascal (ed.), The Practice of Reason: Leibniz and His Controversies. John Benjamins. pp. 7--297.
  45. Leibniz ja Eythyfronin dilemma.Markku Roinila - 2010 - In Kristian Klockars, Ilkka Niiniluoto & Kristina Rolin (eds.), Oikeus. University of Helsinki.
    Julkaisematta jääneessä muistiossaan Mietteitä oikeuden yleiskäsitteestä (1702-1703?) G. W. Leibniz muotoilee uudelleen Platonin Euthyfron-dialogissa esitetyn kuuluisan kysymyksen. Hän kirjoittaa: ”Myönnetään, että kaikki mitä Jumala tahtoo, on hyvää ja oikein. Sen sijaan kysytään, onko se hyvää ja oikein siksi että Jumala niin tahtoo, vai tahtooko Jumala sitä koska se on hyvää ja oikein. Eli kysytään, onko hyvyys tai oikeus jotakin mielivaltaista, vai koostuvatko ne asioiden luonnetta koskevista välttämättömistä ja ikuisista totuuksista, kuten luvut ja suhteet.” Universaaleja, ikuisia totuuksia puolustava filosofi ei voi (...)
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  46. Leibniz über Toleranz und Wahrheit.Ursula Goldenbaum - 2009 - In Erich Barke, Rolf Wernstedt & Herbert Breger (eds.), Leibniz neu denken. Stuttgart: F. Steiner.
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  47. The Grounds of Right and Obligation in Leibniz and Hobbes.Christopher Johns - 2009 - Review of Metaphysics 62 (3):551-574.
    This paper maintains that Hobbes grounds right and obligation in self-interest, and opposes a recent argument that for Hobbes obligation is grounded in the agent’s practical deliberation. In addition, it maintains that for Leibniz right and obligation are grounded in the moral-rational capacity of persons, but not in self-interest. It proceeds by distinguishing among the various senses of jus or “right,” and contrasting Hobbes’s and Leibniz’s understanding of the term—though both see it as a kind of freedom they differ fundamentally (...)
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  48. Leibniz on self-punishment and avenging justice.G. Mormino - 2009 - In Mark Kulstad, Mogens Laerke & David Snyder (eds.), The philosophy of the young Leibniz. Stuttgart: Steiner. pp. 129--138.
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  49. Leibnizin rationaalisen päätöksenteon mallit.Markku Roinila - 2009 - Ajatus 66:39-60.
    Artikkelissaan ”The Balance of Reason” Marcelo Dascal on osoittanut, että metafora syiden punnitsemisesta järjen vaa’assa on yleinen Leibnizin kirjoituksissa ja sitä on pidettävä hänen yleisenä järkeilyn metodinaan tilanteissa, joissa ei voida suorittaa täydellistä loogista analyysiä. Keskustelen tässä esitelmässä tuosta metaforasta ja ehdotan Jaakko Hintikan ja Simo Knuuttilan aiempien esityksien pohjalle rakentaen, että käsityksissään ihmisen praktisesta rationaalisuudesta Leibniz sovelsi myös toista melko tuntemattomaksi jäänyttä heuristista päätöksentekomallia, joka liittyy hänen työhönsä luonnonfilosofiassa ja mielenfilosofiassa, ja jota hän sovelsi tapauksissa joissa päätökseen vaikuttavat arvot (...)
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  50. Zum Begriff des Naturrechts bei Leibniz: Vorbemerkung. Der Naturrechtsbegriff als kritischer Begriff.Pierpaolo Ciccarelli - 2008 - Archiv für Begriffsgeschichte 50:129-152.
    The paper is aimed to show the specific critical meaning of the concept of ius naturale that Leibniz delineates in a critical essay on Pufendorf's theory of natural justice published in 1706. Leibniz's criticism of Pufendorf has an »exoteric« character and follows a »protreptic« aim. First, Leibniz discusses Pufendorf's theory starting from representations of the common sense based on the authority of the revealed religion. Nevertheless, Leibniz's final aim is not to justify the religious authority but, on the contrary, to (...)
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