Connelly demonstrates how Leibniz's rearticulation of power and its
associated concepts is motivated at least in part by the struggles
that marked the terrain in which his ideas were rooted - the
struggle between Reformed and Scholastic theology, between natural
law and natural right, and between mechanistic natural philosophy
and human freedom. He locates Leibniz within power's wider
evolution, and shows how the universal jurisprudence which Leibniz
developed between the 1660s and 1690s can be considered as a
transformative encounter between power, activity and modality.
Drawing on thinkers as diverse as Aristotle, Aquinas, Duns Scotus,
Grotius, Husserl and Deleuze, Connelly traces Leibniz's
conceptualisation of power through its applications in his legal
texts, revealing that Leibniz in fact reconceptualises power under
a new name: the state space. The move amounts to an internalisation
of power as a moral world within each individual, submitting each
practical agent to a universal set of obligations and prohibitions
defined by that world. What though is at stake in bringing the
objective world within each individual and submitting it to a
public legal order? And what is the significance of this surgical
intervention for any archaeology of power?
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