Objectivity, Impartiality, and Hermeneutics in the Leibnizian-Wolffian Debates between 1720 and 1750
Objectivity, Impartiality, and Hermeneutics in the Leibnizian-Wolffian Debates between 1720 and 1750
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1720 年至 1750 年间莱布尼茨与沃尔夫争论中的客观性、公正性和诠释学
DOI：
10.1163/9789004260849_012
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发表时间：
2014
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影响因子：
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通讯作者：
Hanns-Peter Neumann
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作者：
Hanns-Peter Neumann
在我的论文中，我不会一方面关注沃尔夫主义者与牛顿主义者之间的具体争论，另一方面也不会关注沃尔夫主义者与虔诚派和路德派神学家之间的具体争论。沃尔夫主义者和牛顿主义者之间的争论延续了莱布尼茨和牛顿之间关于物理和形而上学主题的争论，即空间的数学概念是否可以转移到现实的问题，就像牛顿曾经坚持的著名的将空间定义为“感觉中神”，或者空间是否更像是人类心灵的一种组织工具，代表着空间关系方面事物的同时秩序，就像莱布尼茨和牛顿一样。 他的追随者沃尔夫声称。这些问题和其他问题在莱布尼茨和塞缪尔·克拉克 (Samuel Clarke) 之间的著名通信中进行了深入讨论，塞缪尔·克拉克 (Samuel Clarke) 在 1715/1716 年为牛顿代言。这一对应关系对于后来 1740 年代普鲁士宫廷牛顿派（如莫佩尔蒂等人）与沃尔夫和莱布尼茨-沃尔夫派之间的争论具有极其重要的意义。沃尔夫与哈雷虔敬派神学家之间的斗争，指责沃尔夫宿命论和无神论，对沃尔夫传记的影响比他与牛顿数学家的讨论要大得多。它们最终导致沃尔夫于 1723 年被普鲁士国王腓特烈·威廉一世以死刑为由从哈勒流放。甚至普遍禁止在普鲁士大学教授沃尔夫哲学，直到 1730 年代末腓特烈·威廉一世解除了对沃尔夫哲学的禁令。1740 年，沃尔夫被腓特烈大帝完全平反，然后可以返回 自 1724 年以来，他在马尔堡大学教授逻辑学和形而上学约十七年。我不会详细描述这些辩论的背景、情况和论点，而是更系统地研究克里斯蒂安·沃尔夫在这些背景和辩论中对公正性一词或概念的使用。我希望这种系统化的方法能够帮助
In my paper I will not focus on the concrete debates between Wolffians and Newtonians on the one side, and between Wolffians and Pietist and Lutheran theologians on the other. The debates between Wolffians and Newtonians continued the controversies between Leibniz and Newton on physical and metaphysical subjects, ie, among others, on the question of whether the mathematical notion of space can be transferred to reality, like Newton once maintained with his famous definition of space as sensorium Dei, or whether space is rather an organizing instrument of the human mind representing the simultaneous order of things in terms of spatial relations, as Leibniz and his follower Wolff claimed. These and other questions were intensively discussed in the famous correspondence between Leibniz and Samuel Clarke, who gave Newton his voice, in 1715/1716. This correspondence was of eminent importance for the later debates between the Newtonians at the Prussian court (like Maupertuis and others) and Wolff and the Leibniz-Wolffians in the 1740s. The struggles between Wolff and the Pietist theologians in Halle, who accused Wolff of fatalism and atheism, had a much stronger impact on Wolff’s biography than his discussions with the Newtonian mathematicians. They eventually led to the exile of Wolff from Halle by the Prussian King Frederick Wilhelm I on pain of the death penalty in 1723. It was even generally forbidden to teach Wolffian philosophy at Prussian universities until the late 1730s, when the ban on Wolffian philosophy was lifted by Frederick Wilhelm I. In 1740, Wolff was fully rehabilitated by Frederick the Great and could then return to Halle, after he had taught logic and metaphysics at the University of Marburg since 1724 for about seventeen years. Instead of describing the contexts, circumstances, and arguments of these debates in historical detail, I shall examine Christian Wolff’s use of the word or concept of impartiality within these contexts and debates more systematically. I hope that this systematic approach will serve to