this is what interests me here, by defining fictions by possibility Leibniz, makes it possible to novels due to bless it and so on, narratives it makes it possible to refer them to the seventy of possible worlds, but on the other hand, or he paid a great attention to the fundamental differences between the relationships that makes a unity of a novel, the reasons produced in the novel in the novel, and the global structure of the world, so it's fascinating to read this author which who both makes something possible applying synoptic of possible worlds to fiction.
and is fully aware of all the problems, which come with it, but it is very clear, that for Leibniz, the structure of a novel has something different fundamentally different with the structure of the world, of course, we have seen different common points, characters are linked together, they are linked with the events, the course of the story has something to do with diamond in the world, we've seen these three very important common points.
the first one is a possibility itself, the second one to compose ability in its first sense, and the third one the composite it in its second sense.
that is time the course of the story, many common points with the structure of the world, but most is important, it's the most important in the world according to Leibniz, is the connection the detailed connection between particular events individuals, and so in particular evils ， with the global structure, and this connection is not only postulate it, god is able to see and to know all the theory of the reasons that are connected connecting each particular event to the global structure.
this does not happen in the novel, this does not happen in the world quite the contrary, the writer the creator, may have to justification particular evens through particular circumstances, god does not admit particular sin for particular reasons according to a Leibniz.
so it's just using is the imagination to explain the difference between reality and noble, sort of using the assumption that are god knows everything most important, that we know that there is a connection between a particular event in the world, and the global structure we know it but what we can't know in the infinite theory of reasons, that are realizing this connection that we can't know according to lately, it's not only that we cannot know that it's also that when a writer wants to figure the necessity of evil for higher good, he has to produce particular circumstances particular reasons, and this is the inversion of the structure of the world.
I hope I made it a bit clearer those difficulties you have to know, those difficulties I am here mentioning are very general difficulties, here of course I’m talking about Leibniz theory of evil learning theory of perfection, I giving you concrete examples, but perhaps later, you will discover that those problems in fact are fundamental problem in the semantic of possible worlds, but it wouldn't have no sense to consider a to consider those problems in abstract other questions.
yes not understand that the relationship between the gods of general reasons, and the evil do do you think that the broad is the perfection only the particular thing, that is not allowed fine, but it's not allowed to happen by god.
you are choosing terms, that are very precise in the Leibniz and philosophy, so in which way those god admits particular evils, he does not admit those evils as particular, he's admitting those evils as much are there necessary part of a global order, which is good, even in detail, which means that even in detail, the world is as perfect as can be even in detail.
it is as perfect as can be, I mean that the Adam sin was perfect as he could be in this world, so when you asking me in which sense those god to meet particular sin, you have to consider that when he heard means those things, he is always considering then both as much as they are as perfect as can be, and as much as they are part of the global order, but the most important, is that Leibniz makes a huge difference, an important difference between the order of reasons, so the order of events in the novel and the order of events in the world, the order of events in the novel are always crowded on particular reasons, the order of events in the world are always general is always general.
it is a general order that makes every event necessary, so it is remarkable deeply remarkable, that Leibniz these inventing a way to use fictions in order to ususl, you're counterfactual possibilities whereas at the same time, he pays always a great attention to the differences, between fictions and the structures of global structure, they are law as to represent. the level of god structure, is no will be restricted.
how many fascinating told the useful fiction, what's called discussion please do repeat I was drinking, since laws have a big difference in several different from the world, that is a lack of a global structure well this restrict the effectiveness of the use..
absolutely, that's it so could you give some example ?
the best example was given by Leibniz himself, how can we justification that god permitted the scene of its creature, by representing a father, who has to permit the scene of his daughter, that helps us to admit that such a relation, between a very heavy sin, and the higher good is possible .
but I repeat in the case of this father, the reasons world always been particular exception extraordinary for god, the reasons all what the reasons live in the global perfection of the world.
I feel complex I didn't very identification of perfect，is not what we think that all good, but look it's adapt to our world,.
I understand what does it mean perfection for Leibniz, it depends on the level you are considering, perfection does not only concern rational beings, first, it does not only concern rational beings according to Leibniz, perfection also concerns the physical world, for instance, concern is the physical world, there will be an economy in the hypothesis, there will be hypothesis will be as economical as can be, a few hypothesis few hypothesis.
and this is a relation between hypothesis and their effects, which will be as very useful as they can be, a few hypothesis producing many various effects, that is the first level that defines perfection, so very simple laws of nature, produce all the visible world, we see with all these creatures, this makes our world perfect， first level.
concerning not only the material world physical world, but the spirits, none then it comes to something very different, what makes the world perfect is that at each end, at the end of the world mankind will constitute a republic with god himself.
there will be a community between the man and god, a clear consciousness of their relation to god, what Leibniz calls the republic of the spirits at the very end, in order to reach this god, men have to become conscious aware of the community with god,and that is something that derives from the birth of Jesus, because with Jesus, god himself became a man, that is the idea of Leibniz, , so there are many levels, but the most concrete, and the most interesting in fact is this one, the relation between hypothesis and the effects.
when he has to characterize those effects, Leibniz are often define them as phenomena, the most the best world is the world in which very simple laws of nature, will produce as many finer values phenomena as possible, as you see, it more interesting than considering the spirits.
I guess the reason why he considered going to have the most people, the most power phenomenon cause is a mathematic
yes the example he gives, he gives example remember what I told you, the world is as perfect as can be even in detail for instance.
ah he gets many examples, if you put some oil and water, if you put some oil in water, oil will adopt the simplest figure, this is a sign of perfection, it's not only metaphysic after a few decades during the eighteenth century, those considerations will play a very important rule in physics, mobile tree in the eighteenth century invented, I don't know the English term the principle of the one smallest action, there must be a technical term, which I don't know, but I guess that if you have studied mechanics, you know about this principle of the smallest action
so this is inspired by Leibniz, I will check this and tell you later tell you next time ， no smallest action I will check and tell you ， but it was very important in the history of mechanics ，it was applied by Euler for instance ，in the eighteenth century. other questions ?
it doesn't have to be the last ，don't you do not ask that ，oh the god according to the least and of the king of battle um this party the thing one.
I would not say that about Descartes， first of all Descartes refuse is absolutely refuses any hypothesis on the reasons of god, on the way， god is choosing the world the laws of nature on providence and so on ，Descartes considers reason has nothing to do with it, nothing.
as much as I can tell you here，god in the Descartes philology， is playing essentially, but his main rule is to produce movement in matter.
he's the very first cause of movement, and in metaphysics god guarantees our knowledge, but we don't have to refer to him, when we are progressing in science, it concerns only the very beginning, and that's the reason why Leibniz considered that Descartes god was not the true one, was not the god, he says that Descartes god is not the god, that we hope the god that we hope must be interested enough, so the way Leibniz is representing it and he pretends two apply philosophy to the god, that we hope the god of the revelation.
the way he does it, it's his theory of contingency, this is the most important, because there is evil in this world is god guilty, that's it, if god created this world if he has chosen this world is he guilty of all the evils in this world, that is a question, this book most give to which this book must most given elsewhere, that's the reason why Leibniz elaborate the theory of the possible worlds, but of course the importance of the theory goes far beyond the serology, to answer to a question, there the Leibniz try to develop a philosophical idea philosophical idea on god, which has something to do with the revelation like Descartes does not, my question is, since life we always use contest an argument.
I can also make the argument that well god created the world the reality a perfect one, and renew my creation of novel, and since we are vision of god, then it makes the noble is also the creation of god, so social equation of why are there is even important, why does it keep doing this or did he never revealed his students yeah something
no, but what I can say is that as much the novels, well I’m only talking about the novels which respect the principle of contradiction, as much as the novels express some sin of the world.
something of the world of a world of a possible world, that they do express something of the world, the novels participates due a global system in lateness philosophy, a global system of expression, remember I told you the notion of a human of an existing being, has an infinite number of predicate, be codes, it is expressing all the world all that happens has happened and will happen in the world, to some extent a novel, but also a mathematical law of in physics, are expressive systems, there are part of this global expressive system which is very important for Leibniz.
I can't say more, I have to think about your question.
but he has made so many discovered by the laws, how does he consider a law the statue of the criminal, no one is written by commanding between his discussion, he just refused to prefer that you know what you're another world, another puzzle board so did not city former.
that's a very good remark in a model, in fact it will be the same in the semantic of possible worlds.
here we are not dealing with this creator, he doesn't tell us anything well, of course he has to be skillful in order to imagine a complex story without contradiction, and that's all, Leibniz of all four gotcha that don't tell us anything precise about the creature, the creator the writer of the novel, but end considering now, please considering now the reader and what makes such a point of view very interesting, that it makes a more understandable the way.
we know the world the way the knowledge it said, so the semantic of possible worlds is learning something about knowledge, something important about knowledge without any hypothesis, without any hypothesis on the internal, the internal dispositions of the subject, who knows, the semantic of possible worlds that we learn something about knowledge, what it means to believe something, but we learn some, we learn something about belief without any hypothesis about the subject, who is believing, that is very interesting that is again in fact, we don't have to figure anything about the internal dispositions of the subject, in order to make more to make the knowledge more understandable.
so your observation is quite true, but in fact the way that kind of series keep silent about the writer or the reader, it's in fact one something that makes then interesting, we don't have to speculate about internal dispositions, in order to clap to make the knowledge clearer, next time I will try to come to a more global view on the model series of fiction. we will still refer to Leibniz of course, because we are talking about modern philosophy, but I will come to three global conclusions about the model in theory of fictions. Thanks for your attention.