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By Gary Watson

Because the Nineteen Seventies Gary Watson has released a sequence of exceptional and hugely influential essays on human motion, reading such questions as: in what methods are we unfastened and never unfastened, rational and irrational, accountable or no longer for what we do? ethical philosophers and philosophers of motion will welcome this assortment, representing probably the most very important our bodies of labor within the box.

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84 (emphasis added). The work referred to is the "New Method for Learning and Teaching Jurisprudence" of 1667. ], and finally in our soul as the cause of the motion of body, although we cannot understand the manner of the causing" (A vi. 1, 286-87). ) Ibid. -101and preestablished harmony, we turn now to an evaluation of their details. The order of presentation is altered, so as to work through the topics in something like the temporal order in which they become relevant in Leibniz's philosophical development.

This alternative reading is quite consistent, although in a different way from before, with the point we are suggesting about Leibniz and occasionalism. ] quam'), that it is not our minds that act but rather God who acts, which in turn suggests that real causal power exists not in our minds but rather in God. This is good occasionalism, and is opposed to Leibniz's later views. It turns out that there is a similar but less difficult passage that adds to the suggestion of occasionalism in the late 1670s.

184, quoting and translating from Grua, Textes inédits, p. 275). The text was written in 1677 and is taken from Leibniz's description of a conversation with Nicholas Steno. The sequel (which Sleigh presents) is relevant to and supportive of an occasionalist reading. The possible disconfirmation, discussed by Sleigh, is that one could take the position as Steno's rather than as Leibniz's. Sleigh doubts this, and introduces the full passage as "apparent evidence of occasionalism" ( Leibniz and Arnauld, p.

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