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. - SearchQuotes

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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.

Gottfried Leibniz

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There are also two kinds of truths: truth of reasoning and truths of fact. Truths of reasoning are necessary and their opposite is impossible; those of fact are contingent and their opposite is possible.

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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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Now where there are no parts, there neither extension, nor shape, nor divisibility is possible. And these monads are the true atoms of nature and, in a word, the elements of things.

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It follows from what we have just said, that the natural changes of monads come from an internal principle, since an external cause would be unable to influence their inner being.

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It can have its effect only through the intervention of God, inasmuch as in the ideas of God a monad rightly demands that God, in regulating the rest from the beginning of things, should have regard to itself.

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Indeed every monad must be different from every other. For there are never in nature two beings, which are precisely alike, and in which it is not possible to find some difference which is internal, or based on some intrinsic quality.

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I maintain also that substances, whether material or immaterial, cannot be conceived in their bare essence without any activity, activity being of the essence of substance in general.

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I hold that the mark of a genuine idea is that its possibility can be proved, either a priori by conceiving its cause or reason, or a posteriori when experience teaches us that it is in fact in nature.

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I do not conceive of any reality at all as without genuine unity.

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I also take it as granted that every created thing, and consequently the created monad also, is subject to change, and indeed that this change is continual in each one.

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