Part I: Creating the paradox of a Perfect System 1. Introduction
This tractate, Tractate 5: Leibniz and Theodicy, appears relatively
unimportant when compared to the voluminous material found within
the previous tractates. One must not forget, however, that we are
dealing with abstractual concepts... ... It is theodicy we must
examine in order to understand how we are to redirect the
'masquerading metaphysician' back to becoming a purist, a
legitimate metaphysician as opposed to acting within an ontologist
masquerading as a metaphysician. It is Leibniz who introduced the
concept of 'perfection' and 'imperfection' and labeled such a
concept with a unique term of its own, theodicy... ...In terms of
the shortness of the tractate, there is no doubt the tractate is
'shorter. The concepts with which the work, The War and Peace of a
New Metaphysical Perception, deals are abstractual in nature and as
such 'perfection' and 'imperfection' are found to be,
metaphysically speaking, non-relativistic in nature. Should one
feel uncomfortable with the concept of puristic non-relativistic
values of abstraction, one may find comfort in reexamining the
diagram introducing this tractate. Upon doing so, admirers of
Leibniz may find comfort in observing that although the tractate
regarding Leibniz may be 'shorter' than the other tractates,
Leibniz and the concept with which he dealt take up more space
within the diagram and require the listing of his name more
frequently than any other philosopher. In addition, the diagram
credits Leibniz with having established the first thought of there
acting within a distinctly separate and independent 'location'
existing 'isolated from' the physical. So much for the 'shortness'
of the Leibniz' tractate, but what of the emotional approach versus
the less objective approach found within the tractate itself as
'compared' to the first four tractates? Leibniz introduced a very
emotional concept, the concept of humanity, the concept of all
forms of abstractual knowing acting within 'imperfect' versus
simply the individual in the puristic sense of the word. Such
personal re-characterization of our very essence deserves its own
unique emotional response. Leibniz, through his work,
re-characterizes our, humanity's, actions as being 'imperfect'.
Leibniz creates the concept of imperfection becoming a location of
the lack of 'perfect quality' through the emergence of a new
location. As the new location emerges, its characteristic becomes
defined: Perfection exists. As such the concept of 'omni...'
spreads to action as well as knowledge, power, and presence.
Through Leibniz, 'Separation through exclusion' becomes a
necessity. And where will examining Leibniz and theodicy take us?
It will take us to the metaphysician who perhaps was the first
philosopher since Leibniz to discard the facade of being 'an
ontologist working in the guise of a metaphysician'. It will take
us to the work of Immanuel Kant himself. Leibniz attempted to
create a term to resolve what he considered to be a paradox
underscoring religious and philosophical thought. Theodicy, a term
introduced by Leibniz to characterize the topic of God's government
of the world in relation to the nature of man. The problem is the
justification of God's goodness and justice in view of the evil in
the world. He attempted to compartmentalize the contradictory
discussion regarding the concept of a 'perfect' God being
'perfectly good' while allowing 'evil' to exist, while allowing
evil to take place, while allowing evil to be created 'within' It's
personal creation which 'lesser' 'beings' call 'the universe'. But
Leibniz failed to recognize that as soon as he accepted the first
three forms of 'omni-', omniscience, omnipotence, and omnipresence,
than the fourth form, omnibenevolence, became an invalid concern to
both religion and philosophy.
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