"Monadology" - читать интересную книгу автора (Leibniz Gottfried Wilhelm)

or truths of fact, that is to say, for the sequence or connexion of
the things which are dispersed throughout the universe of created
beings, in which the analyzing into particular reasons might go on
into endless detail, because of the immense variety of things in
nature and the infinite division of bodies. There is an infinity of
present and past forms and motions which go to make up the efficient
cause of my present writing; and there is an infinity of minute
tendencies and dispositions of my soul, which go to make its final
cause.

37. And as all this detail again involves other prior or more
detailed contingent things, each of which still needs a similar
analysis to yield its reason, we are no further forward: and the
sufficient or final reason must be outside of the sequence or series
of particular contingent things, however infinite this series may be.

38. Thus the final reason of things must be in a necessary
substance, in which the variety of particular changes exists only
eminently, as in its source; and this substance we call God. (Theod.
7.)

39. Now as this substance is a sufficient reason of all this variety
of particulars, which are also connected together throughout; there is
only one God, and this God is sufficient.

40. We may also hold that this supreme substance, which is unique,
universal and necessary, nothing outside of it being independent of
it,- this substance, which is a pure sequence of possible being,
must be illimitable and must contain as much reality as is possible.

41. Whence it follows that God is absolutely perfect; for perfection
is nothing but amount of positive reality, in the strict sense,
leaving out of account the limits or bounds in things which are
limited. And where there are no bounds, that is to say in God,
perfection is absolutely infinite. (Theod. 22, Pref. [E. 469 a; G. vi.
27].)

42. It follows also that created beings derive their perfections
from the influence of God, but that their imperfections come from
their own nature, which is incapable of being without limits. For it
is in this that they differ from God. An instance of this original
imperfection of created beings may be seen in the natural inertia of
bodies. (Theod. 20, 27-30, 153, 167, 377 sqq.)

43. It is farther true that in God there is not only the source of
existences but also that of essences, in so far as they are real, that
is to say, the source of what is real in the possible. For the
understanding of God is the region of eternal truths or of the ideas
on which they depend, and without Him there would be nothing real in
the possibilities of things, and not only would there be nothing in