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(METHODO)LOGICAL PRESUPPOSITIONS IN THE WORK OF LEIBNIZ 31
even though these grounds remain unknown to us on most
occasions” (Leibniz(i), p. 515).
(v) The principle of perfection. Or, in Leibniz’s words, “the principle
of the optimum” (Monadology, paragraph 48). It postulates as true
those propositions that describe “the best world (among the)
possible”, the simplest in conjectural charge and the richest in
phenomena.
The presupposition of rationality of the world imposes that, once the
fundamental principles have been accepted, the premise that they apply
to
“the fundamental structure of reality, ... a metaphysical reality,
which stands in the back of the world as it appears” (Shand, p.
122)
must also be accepted. The thesis according to which there is a
metaphysical reality in the back of the “phenomenal reality”, independent
from it, yet constituting its explanatory principle comprises in and of itself
an ontological presupposition with tradition, already, in the history of
rationalist philosophy. It highlights the concept of substance (substantial
form). The substance is that which,
“although it makes no change in phenomena” (Leibniz(i), p. 80),
“does not change along the natural modifications, but rather
comprises the constituent of such modifications” (Shand, p. 124).
Like Descartes and Spinoza have done before, Leibniz imposes on the
substance the exigency of its ontological independence (autonomy), as
well as the exigency of its being its own explanatory principle, in what
regards its nature. Therefore, Shand appreciates that explaining the
functioning of the world entails an infinite regressive slope:
“What is entirely real is completely independent and explains itself;
what is entirely real is an unchanged, logical, and final constituent
of modifications and plurality” (Shand, p. 124).
The element of definite distinction between Leibniz’s conception on
substance and Descartes’ and Spinoza’s is the condition that the former
imposes on substance to be able to explain in a rational manner – in a
way, to save from extinction – individuality and identity: