When God works miracles, he does not do it in order to supply the wants of nature, but those of grace. Whoever thinks otherwise, must needs have a very mean notion of the wisdom and power of God.
GOTTFRIED LEIBNIZImaginary numbers are a fine and wonderful refuge of the divine spirit almost an amphibian between being and non-being.
More Gottfried Leibniz Quotes
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We should like Nature to go no further; we should like it to be finite, like our mind; but this is to ignore the greatness and majesty of the Author of things.
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The larger the mass of collected things, the less will be their usefulness. Therefore, one should not only strive to assemble new goods from everywhere, but one must endeavor to put in the right order those that one already possesses.
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There are also two kinds of truths: truth of reasoning and truths of fact.
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There is no way in which a simple substance could begin in the course of nature, since it cannot be formed by means of compounding.
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Every mind has a horizon in respect to its present intellectual capacity but not in respect to its future intellectual capacity.
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Natural religion itself, seems to decay very much. Many will have human souls to be material: others make God himself a corporeal being.
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There is a certain destiny of everything, regulated by the foreknowledge and providence of God in His works.
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Music is nothing but unconscious arithmetic.
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Nothing is necessitated whose opposite is possible.
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A distinction must be made between true and false ideas, and that too much rein must not be given to a man’s imagination under pretext of its being a clear and distinct intellection.
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Nothing is more important than to see the sources of invention which are, in my opinion more interesting than the inventions themselves.
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Either there are no corporeal substances, and bodies are merely phenomena which are true or consistent with each other, such as a rainbow or a perfectly coherent dream, or there is in all corporeal substances something analogous to the soul.
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In whatever manner God created the world, it would always have been regular and in a certain general order. God, however, has chosen the most perfect, that is to say, the one which is at the same time the simplest in hypothesis and the richest in phenomena.
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Our reasonings are grounded upon two great principles, that of contradiction, in virtue of which we judge false that which involves a contradiction, and true that which is opposed or contradictory to the false.
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Now this connection or adaption of all created things with each, and of each with all the rest, means that each simple substance has relations which express all the others, and that consequently it is a perpetual living mirror of the universe.
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This is why the ultimate reason of things must lie in a necessary substance, in which the differentiation of the changes only exists eminently as in their source; and this is what we call God.
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And there must be simple substances, because there are compounds; for the compound is nothing but a collection or aggregatum of simples.
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We may say, that not only the soul (the mirror of an indestructible universe) is indestructible, but also the animal itself is, although its mechanism is frequently destroyed in parts.
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To love is to place happiness in the heart of another.
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All things in God are spontaneous.
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Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited.
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I am convinced that the unwritten knowledge scattered among men of different callings surpasses in quantity and in importance anything we find in books, and that the greater part of our wealth has yet to be recorded.
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Every substance is as a world apart, independent of everything else except God.
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The most perfect society is that whose purpose is the universal and supreme happiness.
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To love is to be delighted by the happiness of someone, or to experience pleasure upon the happiness of another. I define this as true love.
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There is nothing without reason.
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