Therefore, I have attacted [the problem of the catenary] which I had hitherto not attempted, and with my key [the differential calculus] happily opened its secret. Acta eruditorum
GOTTFRIED LEIBNIZThe art of discovering the causes of phenomena, or true hypotheses, is like the art of deciphering, in which an ingenious conjecture often greatly shortens the road.
More Gottfried Leibniz Quotes
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The pleasure we obtain from music comes from counting, but counting unconsciously. Music is nothing but unconscious arithmetic.
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But in simple substances the influence of one monad over another is ideal only.
GOTTFRIED LEIBNIZ -
Although the whole of this life were said to be nothing but a dream and the physical world nothing but a phantasm, I should call this dream or phantasm real enough, if, using reason well, we were never deceived by it.
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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.
GOTTFRIED LEIBNIZ -
I do not conceive of any reality at all as without genuine unity.
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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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All things in God are spontaneous.
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Philosophy consists mostly of kicking up a lot of dust and then complaining that you can’t see anything.
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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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The monad, of which we shall speak here, is nothing but a simple substance which enters into compounds; simple, that is to say, without parts.
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To love is to find pleasure in the happiness of others.
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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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It is God who is the ultimate reason things, and the Knowledge of God is no less the beginning of science than his essence and will are the beginning of things.
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One cannot explain words without making incursions into the sciences themselves, as is evident from dictionaries; and, conversely, one cannot present a science without at the same time defining its terms.
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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.
GOTTFRIED LEIBNIZ