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G. H. R. PARKINSON
to any of Leibniz's works. Yet he Claims to State the reasons for which
Leibniz held some of his most distinctive philosophical theses, and he
also Claims to say why these reasons were bad reasons. Doubtless he
thought that Leibniz's philosophy was so well known as not to require
documentation ; but the question remains, whether the account that
Kant gives of Leibniz's thought is an accurate one. An eminent Kantian
scholar (H. J. Paton, Kant's Metaphysic of Experience, London 1936,
Vol. 1, p. 309) has described the Amphiboly as 'a penetrating criticism
of the metaphysical doctrines of Leibniz.' In what follows, I shall try to
consider the extent to which the Leibniz presented in the Amphiboly is
the real Leibniz.
(1) I may cite, among works written in English, N. Kemp Smith, A Commentary to
Kant's Critique of Pure Reason' (London 1930), pp. 418-23 ; A. C. Ewing, A Short
Commentary on Kant's Critique of Pure Reason' (London 1938), pp. 195-8; G.
Buchdahi., Metapliysics and the Philosophy of Science (Oxford 1969) pp. 543-8, 567-8.
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303
II
and Diffrence (2) Agreement and Opposition (3) Inner and Outer
(4) Matter and Form. Kant insists that these are not catgories. They are
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G. H. R. PARKINSON
follow it page by page, but will State what I take to be its main lines. In
effect, Kant's argument has two main parts. The first part is a statement
(4) Later in the Amphiboly, Kant says (A281, B337) that the whole of Leibniz's
intellectual system is based on a misconstrual of the dictum de omni et inillo, namely :
'What is not contained in a universal concept is also not included in the particular
concepts which stand under it." This is simply another way of making the point made
above : namely, that Leibniz fails to note that diffrences between things are not just
diffrences in their concepts.
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305
Robert McRae (5), who cornes to the conclusion that Leibniz (contrary
to Kant's view of him) did not in fact believe that the diffrence
Certainly, there are passages in which Leibniz seems to say that the
diffrence between sensation and thought is merely one of degree. Such
geilere from distinct ones ; in fact, however, they are merely less
distinct and less developed, by virtue of their multiplicity", and he gives
cold etc." (8) The question is, whether this really supports Kant's
interprtation of Leibniz. First, one must see just what Leibniz means
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G. H. R. PARKINSON
accessible to our senses. Yet when (for example) I see a certain finite
number of material things, my sensations have a certain relation to
substances other than myself. I am perceiving (in some sense of the
term 'perceive') absolutely ail substances, and these substances appear
to me, in this situation, as so many coloured expanses. More exactly : to
have a sensation is to notice one's perceptions, it is to be aware of them,
to 'apperceive.' But one is not aware of each separate perception ; only
God could 'know distinctly' the infinity of substances in the universe
(op. cit., GP IV 564). Sensations, says Leibniz, are the resuit of the
infinite variety of perceptions that the sentient being has ; they resuit
from the passage from the Rponse to Bayle that has already been
quoted. Leibniz says there that God, and only God. has a distinct
knowledge of the infinity of substances in the universe. Such knowl
(9) Confusingly, Leibniz sometimes says that sensations are distinct perceptions.
(E.g. GP VII 317 : 'If the perception is more distinct, it makes a sensation ). The term
'distinct,' as used in such contexts, seems to call attention to the part played in
sensation by the sense-organs. on which there are produced. by the bodies sensed,
impressions that are 'distinct and heightened' (Principes de la Nature et de la Grce,
par. 4).
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307
Now, God has this distinct knowledge by virtue of his superior powers
of apperception, which enable him to distinguish each of the
separately the marks which are sufficient to distinguish the thing from
others, even though it has such marks and requisites, into which its
concept can be analysed' (GP IV 422). It may seem strnge that Leibniz
should imply that the concept of red is analysable ; one may feel initial
sympathy with Locke's view that the idea of red is a simple idea. What
Leibniz means, however, is that a colour has its causes (ibid.). A
distinct concept of a colour, then, would be one that is possessed by a
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G. H. R. PARKINSON
scientist who can say why certain things are perceived as being of this
colour.
(1) It is true that Leibniz (unlike Kant) thinks that human beings can
know some things about objects by the pure reason alone. Such truths
would be necessary truths ; with contingent truths the position is
(2) Our knowledge of such truths also has a theoretical use. Leibniz
insists that we must be able to prove the possibility of concepts, i.e. we
must be able to show that a concept does not contain a latent
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309
sufficient for the whole of knowledge. Let us now sum up. Kant argued
(cf. Sec. II, ad fin.) that Leibniz failed to see that diffrences between
things are not just diffrences in their concepts. He failed to see this
because he failed to draw a radical distinction between understanding
and sensibility, and treated sensation as merely a confused form of
thinking. The argument of this section has been that Leibniz did not in
fact think that sensation is a confused form of thought. If one thinks
that Leibniz is wrong in believing that there is no diffrence in things
without a diffrence in concepts, one has to seek the origin of this
mistake elsewhere than in his theory of sensation 0).
IV
(10) One place to look, perhaps. would be Leibniz's view that each substance has a
'complt concept.' One might ask whether this view, and the monadology that goes
with it, rests on the mistake of regarding demonstrative or referring expressions as if
they were descriptive (cf. J. L. Austin, Plulosopliical Papers, Oxford 1961, p. 90 n. 3).
In fairness to Kant it should be added that the theory of the complt concept is
expressed in the Discours de Mtaphysique and other logico-philosophical works of c.
1686, which had not been published in Kant s time.
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G. H. R. PARKINSON
in gnral, but it is not true of the objects of the senses. Leibniz's error
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311
One may readily agree with him ; but how relevant is this to Leibniz ?
When Leibniz dclars in the Tlieodice (loc. cit.) that 'God is the cause
of the perfection of the creature's nature and actions, but the limitation
of the creature's receptivity is the cause of the defects that there are in
its action," he does not appeal to the principle that real conflict is
impossible. On the contrary, he uses an opposition between forces to
illustrate his point, comparing the current that moves a boat to God's
action, which gives creatures their perfection, and the boat's inertia,
which slows it down, to the natural imperfection of creatures. If
Leibniz is to be criticised for his views about the relations between God
and evil, it must be on grounds that are diffrent from those advanced
by Kant.
(3) The inner and the outer. This is perhaps the most important of
Kant's criticisms of Leibniz, in that it bears on Leibniz's monadology,
i.e. on his view that there exist simple subjects which have the power
of reprsentation (A266, B322 ; cf. A283, B339). Kant finds the root of
Leibniz's error in his misuse of the concepts of inner and outer. He does
not explain what he means by these concepts in this context. Certainly,
the terms 'inner' and 'outer' do not seem to have the meaning that they
have in the phrases 'inner sense' and 'outer sense' ; rather, in speaking
of a thing's 'inner reality' (A265,B321) Kant seems to be thinking of
that which is independent of a thing's relations to other things. 'Inner
reality,' in fact, corresponds to what Leibniz would have called the
'intrinsic dnominations' of a substance. Kant's argument is this. If we
consider the inner reality of an object of pure understanding, we find
that only that is inward which has no relation to anything other than
the object itself. But with the substances that appear to us in space, the
situation is quite diffrent. The inner dterminations of such a
substance 'are nothing but relations, and it itself is made up of mere
relations' (A265, B321). This is because (ibid.) 'we are acquainted with
substance in space only through forces which are active in this and that
Space." This distinction, however - the distinction between the concepts
of the pure understanding and phenomena - is one that Leibniz did not
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G. H. R. PARKINSON
B330). A. C. Ewing (op. cit., p. 197) takes Kant to mean that 'a
composite substance would have an internai nature dpendent on its
relation to other substances (its parts).' To this it might be replied that
these relations are not to substances outside the composite substance ;
they are relations to its parts, and could be called internai relations. In
sum, it is not clear why Leibniz should have argued in the way that
Kant suggests ; and in fact the evidence indicates that he did not argue
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313
(4) Matter and form. Here, Kant is concerned with Leibniz's theory
of space and time. He asks how Leibniz came to conceive Space and
time as certain orders in the reprsentations that substances have, and
says that he did so by virtue of a misuse of the concepts of matter and
and consquences C4). Kant is careful to add that for Leibniz, this
'reciprocal action' does not imply that one substance acts on another ;
rather, the relation between substances is one of reciprocal correspon
dence, based on the pre-established harmony (A275, B331).
AU this, according to Kant, would be true if the understanding could
be directed immediately to objects (i.e. if we had intellectual intuition)
and if space and time were dterminations of things in themselves
(A267, B323). In fact, however, we have only sensible intuitions, and
space and time are the forms of such intuitions (ibid.). Here again, as in
the case of Kant's discussion of the identity of indiscernibles (cf. (1)
above), it emerges that Kant's criticism rests not only on an alleged
amphiboly of concepts, but also on the doctrines of the Transcendental
Aesthetic. Even if we grant Kant's thesis that there is no intellectual
intuition, it does not follow, from this alone, that space and time are
forms of intuition.
not contained in any Leibnizian text available to Kant. However, the view that the
concept of extension involves plurality and simultaneity is to be found in the Rponse
to Bayle which Leibniz published in 1716 (GP IV 568), and which has already been
cited (See. III, ad init.).
and consquents.' But (as is clear from A275, B331) the phrase 'as grounds and
consquents' should refer to time atone
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G. H. R. PARKINSON
All this, however, does not mean that nothing can be learned from
Kant's criticisms of Leibniz. There is a tendency at the present day to
speak of the need for 'rational reconstruction' when examining the
that its author was supposed to have chosen to leave inexplicit' (M. R.
Ayers) O5). Bertrand Russell's 'critical exposition' of Leibniz's philoso
phy is an example of such a rational reconstruction ; Kant's critique of
Leibniz in the Amphiboly is another. There is no doubt of the value of
attempts to produce such reconstructions ; to understand a philosophy,
one has in a way to re-think it. But Kant's critique of Leibniz can teach
us that such attempts should not be too a priori in character. Besides
asking, 'What might this philosopher have meant ? How might he have
argued ?' we need to pay close attention to what the philosopher
actually said. The maxim may seem jejune and obvious ; the arguments
of the Amphiboly show that it is not always followed.
(15) In J. Re. M. R. Ayers and a. Westoby, Philosophy and its Past (London 1978)
p. 56.
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