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1 — 50 / 1999
  1. Hans Aarsleff (1964). Leibniz on Locke on Language. American Philosophical Quarterly 1 (3):165-188.
  2. Christopher Adair-Toteff (1995). News From Bulgaria. The Leibniz Review 5:40-40.
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  3. Rm Adams (1993). Form and Matter in Leibniz's Physics. The Middle Years. Studia Leibnitiana 25 (2):132-152.
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  4. Robert Merrihew Adams (2010). Continuity and Development of Leibniz's Metaphysics of Body. The Leibniz Review 20:51-71.
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  5. Robert Merrihew Adams (2009). Leibniz. The Leibniz Review 19:113-116.
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  6. Robert Merrihew Adams (2008). G. W Leibniz. The Leibniz Review 18:135-137.
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  7. Robert Merrihew Adams (2002). Review: Substance and Individuation in Leibniz. [REVIEW] Mind 111 (444):851-855.
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  8. Robert Merrihew Adams (2001). Scritti Filosofici. [REVIEW] The Leibniz Review 11:25-28.
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  9. Robert Merrihew Adams (2000). Leibniz's Conception of Religion. The Proceedings of the Twentieth World Congress of Philosophy 7:57-70.
    Leibniz’s religious cosmopolitanism is one of the main ways in which his thought foreshadows the Enlightenment. Of the controversial issues of his time, it is the one on which he was boldest. His commitment to it is discussed here in relation to both the Chinese Rites Controversy and the reunion of Christendom, and the main features of his conception of religion are discussed. (1) It is a religious and normative conception. (2) Its main principle is “the love of God above (...)
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  10. Robert Merrihew Adams (2000). Trinità E Incarnazione. The Leibniz Review 10:53-60.
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  11. Robert Merrihew Adams (1997). Sleigh's Leibniz & Arnauld: A Commentary on Their Correspondence. Noûs 31 (2):266–277.
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  12. Robert Merrihew Adams (1996). Response to Carriero, Mugnai, and Garber. The Leibniz Review 6:107-125.
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  13. Robert Merrihew Adams (1994). Leibniz's Examination of the Christian Religion. Faith and Philosophy 11 (4):517-546.
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  14. Robert Merrihew Adams (1994). Leibniz: Determinist, Theist, Idealist. Oxford University Press.
    Legendary since his own time as a universal genius, Gottfried Wilhelm Leibniz (1646-1716) contributed significantly to almost every branch of learning. One of the creators of modern mathematics, and probably the most sophisticated logician between the Middle Ages and Frege, as well as a pioneer of ecumenical theology, he also wrote extensively on such diverse subjects as history, geology, and physics. But the part of his work that is most studied today is probably his writings in metaphysics, which have been (...)
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  15. Robert Merrihew Adams (1983). Phenomenalism and Corporeal Substance in Leibniz. Midwest Studies in Philosophy 8 (1):217-257.
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  16. Alexander Aichele (2010). Full Competency or Restriction? Alexander Gottlieb Baumgarten's Critique of Christian Wolff's Concept of Philosophy. Studia Leibnitiana 42 (2):162-185.
  17. Eric Aiton (1986). The Application of the Infinitesimal Calculus to Some Physical Problems by Leibniz and His Friends. Studia Leibnitiana 14:133.
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  18. Eric J. Aiton (1989). The Contributions of Isaac Newton, Johann Bernoulli and Jakob Hermann to the Inverse Problem of Central Forces. Studia Leibnitiana:48-58.
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  19. Diogenes Allen (1967). The Philosophy of Leibniz. By Nicholas Rescher. Englewood, N. J.: Prentice-Hall, Inc. 1967. Pp. 160. Dialogue 6 (02):256-257.
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  20. Diogenes Allen (1966). Monadology and Other Philosophical Essays. By G. W. Leibniz. Translated by Paul Schrecker and Anne Martin Schrecker. ”Library of Liberal Arts”, Indianapolis: Bobbs-Merrill Co., Inc., 1965. Pp. Xxx, 163. Paperback $1.45. [REVIEW] Dialogue 5 (02):278-280.
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  21. Rudolf Allers (1950). G.W. Leibniz, Textes Inédits d'Après les Manuscripts de la Bibliothèque Provinciale de Hanovre (Review). Franciscan Studies 10 (3):318-319.
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  22. Ian Almond (2010). History of Islam in German Thought From Leibniz to Nietzsche. Routledge.
    Introduction -- Leibniz, historicism, and the plague of Islam -- Kant, Islam, and the preservation of boundaries -- Herder's Arab fantasies -- Keeping the Turks out of islam : Goethe's Ottoman plan -- Friedrich Schlegel and the emptying of Islam -- Hegel and the disappearance of Islam -- Marx the Moor -- Nietzsche's peace with Islam.
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  23. Peter Alward, Comments on Mark Kalderon's “The Open Question Argument, Frege's Puzzle, and Leibniz's Law”.
    A standard strategy for defending a claim of non-identity is one which invokes Leibniz’s Law. (1) Fa (2) ~Fb (3) (∀x)(∀y)(x=y ⊃ (∀P)(Px ⊃ Py)) (4) a=b ⊃ (Fa ⊃ Fb) (5) a≠b In Kalderon’s view, this basic strategy underlies both Moore’s Open Question Argument (OQA) as well as (a variant formulation of) Frege’s puzzle (FP). In the former case, the argument runs from the fact that some natural property—call it “F-ness”—has, but goodness lacks, the (2nd order) property of its (...)
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  24. D. Bruce Anderson (ed.) (1974). After Leibniz ...: Discussions on Philosophy and Artificial Intelligence. Available From the National Technical Information Service.
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  25. Raphaele Andrault (2006). Leibniz and His Iatro-Mechanics. Studia Leibnitiana 38 (1).
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  26. Irving H. Anellis (2009). Review of D. M. Gabbay and J. Woods (Eds.), Handbook of the History of Logic, Volume 3: The Rise of Modern Logic From Leibniz to Frege. [REVIEW] Transactions of the Charles S. Peirce Society 45 (3):pp. 456-464.
  27. J. P. Anfray (2003). Leibniz's Philosophies on Time, Change and Identity in the 1680's. Studia Leibnitiana 35 (1):79-101.
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  28. Jean-Pascal Anfray (2012). In Search of the Arrow of Time. Temporal Asymmetries in Leibniz. Studia Leibnitiana 44 (1):81-106.
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  29. Ignacio Angelelli (1965). Leibniz's Misunderstanding of Nizolius Notion of 'Multitudo'. Notre Dame Journal of Formal Logic 6 (4):319-322.
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  30. Maria Rosa Antognazza (forthcoming). Leibniz’s Theory of Substance and His Metaphysics of the Incarnation. In Paul Lodge & T. W. C. Stoneham (eds.), Locke and Leibniz on Substance and Identity. Routledge.
    This paper explores the development of Leibniz’s metaphysics of the Incarnation in the context of his philosophy. In particular it asks to what extent Leibniz’s repeated endorsement of the traditional analogy between the union in humankind of soul (mind) and body, and the union in Christ of divine and human natures, could be accommodated by his more general metaphysical doctrines. Such an investigation highlights some of the deepest commitments in Leibniz’s theory of substance as well as detect in it some (...)
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  31. Maria Rosa Antognazza (forthcoming). Primary Matter, Primitive Passive Power, and Creaturely Limitation in Leibniz. Studia Leibnitiana.
    In this paper I argue that in Leibniz’s mature metaphysics primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...)
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  32. Maria Rosa Antognazza (forthcoming). Theory and Praxis in Leibniz’s Theological Thought. In Irena Backus, 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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  33. Maria Rosa Antognazza (2014). Leibniz’s Metaphysical Evil Revisited. In Samuel Newlands Larry Jorgensen (ed.), New Essays on Leibniz’s Theodicy. Oxford University Press. 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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  34. Maria Rosa Antognazza (2013). Leibniz’s Doctrine of Toleration: Philosophical, Theological and Pragmatic Reasons. In J. Parkin & T. Stanton (eds.), Natural Law and Toleration in the Early Enlightenment. Oxford University Press. 139-164.
    Leibniz is not commonly numbered amongst canonical writers on toleration. One obvious reason is that, unlike Locke, he wrote no treatise specifically devoted to that doctrine. Another is the enormous amount of energy which he famously devoted to ecclesiastical reunification. Promoting the reunification of Christian churches is an objective quite different from promoting the toleration of different religious faiths – so different, in fact, that they are sometimes even construed as mutually exclusive. Ecclesiastical reunification aims to find agreement at least (...)
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  35. Maria Rosa Antognazza (2011). The Conformity of Faith with Reason in the “Discours Préliminaire” of the Theodicy. In Paul Rateau (ed.), Lectures et interprétations des Essais de théodicée de G. W. Leibniz. [Studia Leibnitiana Sonderhefte 40]. Steiner. 231-245.
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  36. Maria Rosa Antognazza (2009). Leibniz: An Intellectual Biography. Cambridge University Press.
    Of all the thinkers of the century of genius that inaugurated modern philosophy, none lived an intellectual life more rich and varied than Gottfried Wilhelm Leibniz (1646-1716). Trained as a jurist and employed as a counsellor, librarian, and historian, he made famous contributions to logic, mathematics, physics, and metaphysics, yet viewed his own aspirations as ultimately ethical and theological, and married these theoretical concerns with politics, diplomacy, and an equally broad range of practical reforms: juridical, economic, administrative, technological, medical, and (...)
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  37. Maria Rosa Antognazza (2009). Leibniz Lecteur de Spinoza. The Leibniz Review 19:71-75.
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  38. Maria Rosa Antognazza (2009). The Leibniz-Des Bosses Correspondence. British Journal for the History of Philosophy 17 (2):424-428.
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  39. Maria Rosa Antognazza (2007). Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century. Yale University Press.
    Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human reason. (...)
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  40. Maria Rosa Antognazza (2003). Leibniz's Metaphysics: Its Origins and Development (Review). Journal of the History of Philosophy 41 (1):131-132.
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  41. Maria Rosa Antognazza (2003). Leibniz and the Post-Copernican Universe. Koyré Revisited. Studies in History and Philosophy of Science Part A 34 (2):309-327.
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  42. Maria Rosa Antognazza (2002). Leibniz and Religious Toleration. American Catholic Philosophical Quarterly 76 (4):601-622.
    As one might expect, throughout his life Leibniz assumed an attitude of religious toleration both ad intra (that is, toward Christians of other confessions) and ad extra (that is, toward non-Christians, notably Muslims). Focusing in particular on his epistolary exchange with the French Catholic convert Paul Pellisson-Fontanier, I argue that neither toleration ad intra nor toleration ad extra is grounded for Leibniz in indifference toward the content of revealed religion. On the contrary, Leibniz remained convinced of the objective truth of (...)
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  43. Maria Rosa Antognazza (2001). Leibniz de Deo Trino: Philosophical Aspects of Leibniz's Conception of the Trinity. Religious Studies 37 (1):1-13.
    This paper discusses Leibniz's Trinitarian doctrine in the light of his philosophy, as revealed by a set of virtually unstudied texts. The first part of the paper examines Leibniz's defence of the Trinity against the charge of contradiction as a necessary precondition to the development of his own conception of the Trinity. The second part discusses some of the key features of Leibniz's Trinitarian doctrine, notably his conception of person, the analogy between the human mind and the Trinity, and the (...)
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  44. Maria Rosa Antognazza (2001). The Defence of the Mysteries of the Trinity and the Incarnation: An Example of Leibniz's 'Other' Reason. British Journal for the History of Philosophy 9 (2):283 – 309.
    In this paper I will discuss certain aspects of Leibniz's theory and practice of 'soft reasoning' as exemplified by his defence of two central mysteries of the Christian revelation: the Trinity and the Incarnation. By theory and practice of 'soft' or 'broad' reasoning, I mean the development of rational strategies which can successefully be applied to the many areas of human understanding which escape strict demonstration, that is, the 'hard' or 'narrow' reasoning typical of mathematical argumentation. These strategies disclose an (...)
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  45. Maria Rosa Antognazza (2001). Debilissimae Entitates? The Leibniz Review 11:1-22.
    Over the past decades a number of scholars have identified Johann Heinrich Bisterfeld as one of the most decisive early influences on Leibniz. In particular, the impressive similarity between their conceptions of universal harmony has been stressed. Since the issue of relations is at the heart of both Bisterfeld and Leibniz’s doctrines of universal harmony, the extent of the similarity between their doctrines will depend, however, on Bisterfeld and Leibniz’s respective theories of relations, and especially on their ontologies of relations. (...)
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  46. Maria Rosa Antognazza (1994). Die Rolle der Trinitäts-und Menschwerdungsdiskussionen für die Entstehung von Leibniz'Denken. Studia Leibnitiana 26 (1):56-75.
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  47. Mr Antognazzahotson (1994). The Role of Contemporaneous Discussions Concerning the Trinity and the Incarnation in the Formation of Leibniz Thought. Studia Leibnitiana 26 (1):56-75.
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  48. Francisco Arenas-Dolz (2010). Leibniz y Ortega: retóricas de la modernidad. In Manuel Sánchez Rodríguez & Sergio Rodero Cilleros (eds.), Leibniz en la filosofía y la ciencia modernas. Comares. 631--648.
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  49. Roger Ariew (2012). Descartes and Leibniz as Readers of Suárez: Theory of Distinctions and Principle of Individuation. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. Oup Oxford.
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  50. Roger Ariew (2007). Leibniz: Metaphilosophy and Metaphysics 1666–1686. Review of Metaphysics 60 (3):650-651.
1 — 50 / 1999