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(METHODO)LOGICAL PRESUPPOSITIONS IN THE WORK OF LEIBNIZ 23 “everything in language is presuppositional phenomena” (Eco, p. 322), which is absurd. This does not mean, however, that the internal logical structure of a text, in which the inferences among various theses are well emphasized, would not be the best terrain for an investigation of the text’s presuppositions. When seen as a macro-proposition (a “large” complex proposition), the structured text has the shape of a “tree”, the elementary propositions being connected primarily through the logical operators of conjunction and implication. Based on the argument in the previous section (see the problem of projection), one could assert that, once the fundamental theses and the logical relationships among them are being specified in the case of Leibniz’s works, one could also identify the logical presuppositions in the hindsight of the philosopher’s worldview. The advantages brought about by the Fregean theory are of primary importance in interpreting Leibniz’s monadic system. When applying the Fregean analysis to the fundamental theses of Leibniz’s system, which are the logical and/ or methodological generators of his entire philosophy, one will first come up with existentialist statements such as: “The divinity exists”, “The is an infinity of monads”, etc. These statements target the ontological level, whereas the universe they configure proposes itself as the sole universe available. Therefore, Leibniz’s philosophy’s ontological frame appears to be (relatively) easy to pinpoint. Still, this is an important point to make, because it makes explicit the entire domain of the Being. Moreover, it becomes easier to decipher the way in which the philosopher demontrates the “coherence” of the world as he conceived it and also the way in which he logically integrates the proposed existing things. For that purpose, Leibniz uses the terms possible and compossible in the following manner: “My thesis is that every thing that can exist and is compatible with the others does exist” (Dumitriu, p. 619). The very modality of integration for the extant things is determined, in Leibniz’s philosophy, by other fundamental theses that are, in their turn, accompanied by certain presuppositions, whose survey deserves one’s full attention. The pragmatic approach to presuppositions can be a powerful tool in the research on the vast correspondence that Leibniz carried on with personalities of his époque (such as Arnold, Volder, Clarke in the name of
24 Georgina Oana Gabor Newton, etc.) These texts can be viewed as “dialogues”. They make visible, more so than other circumstances, the presuppositions that the participants to these dialogues (Leibniz in particular) subscribe to. The distinction that Eco (1996) makes between the positional and the presuppositional power of a statement is very relevant in this respect: “The act of emitting a statement by a speaker is the one that holds positional power. The statement per se only has presuppositional power. Yet, from the moment when the statement is being introduced within a certain context, its positional power is being actualised, whereas the presuppositions become part of the context. That means they come to be a part of the mutual accord of the participants to the discursive interaction” (Eco, p. 323). By making use of their statements’ positional power, Leibniz and his partner of dialogue emphasize the statements’ presuppositional power, even “negatively” when, paradoxically, they agree on a certain thesis. Sometimes they overcome the viewing of the presuppositions as preconditions of possibility for the dialogue to continue, and so they become aware of another presuppositional attribute: “To view presuppositions as mere preconditions that need to be satisfied means to ignore the fact that they have the power to create a new context” (Eco, p. 324). In the end of this preliminary discussion on presuppositions and the methodological insights they provide the hermeneutical process with, I quote the words of Ricoeur (1995): “The choice in favour of the meaning is the most general presupposition of any hermeneutics” (p. 51). Logical presuppositions in the work of G. W. Leibniz 1. The presupposition of rationality of the world – a methodological principle that helps to identify the essential theses in the philosophy of Leibniz The presupposition of meaning that Ricoeur (1995) – whose words have been cited at the end of the previous section – acknowledges as capital in any hermeneutic enterprise takes, in Leibniz’s philosophy, the form of a premise of rationality of the world. One could not insist enough
Page 1 and 2: ANALELE UNIVERSITĂŢII DE VEST DIN
Page 3 and 4: I. ÉTUDES : SOMMAIRE: Ioan BIRIŞ
Page 5 and 6: 6 Ioan Biriş Historiquement parlan
Page 7 and 8: 8 Ioan Biriş Cette idée sera comb
Page 9 and 10: 10 Ioan Biriş par la force persuas
Page 11 and 12: 12 Ioan Biriş rélation mathémati
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Page 15 and 16: 16 Georgina Oana Gabor The author d
Page 17 and 18: 18 Georgina Oana Gabor logical cohe
Page 19 and 20: 20 Georgina Oana Gabor (v) If there
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Page 41 and 42: 42 Bibliography: Georgina Oana Gabo
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Page 57 and 58: 46 Anca Magiaru Declaration de 1789
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Page 69 and 70: 58 Bibliografie: Anca Magiaru Biri
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62 Iasmina Petrovici A mystery, thr
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64 Iasmina Petrovici hidden dimensi
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66 Iasmina Petrovici In other words
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