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The "Critique of Pure Reason" carried the discussion farther by poin '"Is it possible," asks Kant, "that Leibniz meant by this doctrine to assert the mere coincidence of two substances wholly independent of each other by nature, and incapable through their own force of being brought into community?
The "Critique of Pure Reason" carried the discussion farther by pointing out its grounds; namely, that, without the unity of sense and understanding, no experience would be possible. That Leibniz really means a harmony within intelligence, not a harmony of things by themselves, is made more clear, according to Kant, from the fact that it is applied also to the relation between the kingdom of nature and of grace, of final and efficient causes.
Here the harmony is clearly not between two independently existing external things, but between what flows from our notions of nature and of freedom; an agreement which can be explained only through the idea of an intelligent cause of the world. As such, it would be either difficult or pointless to read this book without any knowledge of the other one.
That said, Leibniz New Essays are enjoyable and funny, but not as philosophically deep as many other of his treatises. Perhaps the good old Leibniz just wanted to take it easy and have some fun?
In any case, Leibniz being the genius he was, his reply to Locke is not only in the 'content' of the This is Leibniz famous book-lenght reply to Locke's Essays Concerning the Human Understanding. In any case, Leibniz being the genius he was, his reply to Locke is not only in the 'content' of the New Essays, but also in their 'form': The fun is in one great philosopher interpreting another great philosopher interpreting another great philosopher.
I like Dewey's work more than Bertrand Russell, which I read what seems a long time ago. But there is so much in Leibniz that we are just now appreciating his view of universe and the human mind.
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Depending on the breadth or narrowness of the understanding of politics and the political, "politics" in human geography is defined as either the operation of power in all social relations or the workings of power directed to or by the state.
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