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From the beginning of Leibniz's dynamics, his program for a science of force, there was a metaphysics of body. When the program first emerged in the late 1670s, Leibniz argued that his science of force entailed the reestablishment of substantial form. But in the same period, Leibniz's interest in genuine unities as the ultimate constituents of the world led him to posit a world of corporeal substances, bodies made one by virtue of a substantial form. In this way by the early 1680s, there seemed to be two convergent paths to a single metaphysics: the revival of substantial form. Over the years, both of these metaphysics evolved. By the mid 1690s, to substantial form, understood as active force, the dynamical metaphysics added materia prima, understood as passive force. Meanwhile unities that ground the world evolved from corporeal substances to monads, now considered non-extended, mindlike, and the ultimate constituents of things. When this happened, I argue, it was no longer obvious that these two metaphysical pictures were still consistent with one another: the dynamical metaphysics, grounded in force, and the metaphysics of unity, now understood in terms of monads, seemed increasingly to be in tension with one another.

Since the eighteenth century metaphysics has been defined and redefined as a name either for the highest and most worthy sense of philosophy, or for its lowest and most damaging form. However, metaphysics is not only played out in heights or lows. It remains to ask about the inter-medium, that is to say, what unites by mediating, in order to re-know metaphysics in it. In order to carry out this question I examine the name Socrates gave to this task.

In T. W. Adorno & Max Horkheimer's Dialectics of Enlightenment (1944), & in Horkheimer's Critique of Instrumental Reason (1969), the terms "thought" & "reason" seem to be undifferentiated. The authors' analysis of modernity centers in reason as subjective mechanism & exchanges this reason for objective reason. In the Frankfurt school, to which the authors belonged, myth & enlightenment were equated & both reduced to metaphysics. The authors' difficulty lies in establishing the difference between objective reason & metaphysics, & in locating myth in the latter. It is argued that reason is not the only form of thought possible, & reason as instrumentality can be elevated to an ontological condition of being. 6 References. Adapted from the source document.

Religion is an integral & intense part of G. W. F. Hegel's metaphysical concerns. Religion has value as a cultural & historical factor that contrasts with rational thought, so its study is important. For Hegel, religion is closely tied to philosophy. Philosophy is a question about human existence, ultimately & originally; it is the spirit reflecting on itself. As with philosophy, religion is a historical & cultural manifestation that allows humans to see themselves in their own world; it interprets human events. Religion is a reflection of the spirit on itself in the consciousness of the human. God is the object & the human consciousness is the subject. The religious consciousness unites finite & infinite & is responsible for the spirit of community where the people have a consciousness of God. Adapted from the source document.

This paper addresses some issues of Leibniz's metaphysics to show the relationship between religion, God, and the conception of eternal truths, and with that to reveal that Leibniz's philosophy is a coherent and intertwined whole. His idea of religion is set out briefly, then his metaphysics is analyzed, in particular creation and what are the eternal truths. The paper ends with a commentary on some quotations from the New essays that make evident that these truths require the existence of God.

This text is an answer to Daniel Garber's article. In the reply, I challenge the idea that the dynamics is a parallel project, incompatible with the monadological project. To criticize this position, I present the importance of the conceptualization of action from Dynamica de potentia (1690) and its implications for the monadological metaphysics itself.

Modernity has always been accompanied by disenchantment, melancholy, & fragmentation. People attempt to transcend their condition within modernity by dominating death in the creation of life (eg, in the arts). The creature Frankenstein in Mary Shelley's nineteenth-century novel signifies this attempt to overcome the human state. This horror story & the Frankenstein creature prefigured the dilemma of modernity in which science & metaphysics dissolve into technology. Even though in the twentieth century myths & theories have been abandoned, the desire to construct the unconstructible remains in the form of art. 1 Illustration. M. Pflum

If the virtus of antiquity was strength, bravery and courage, and in Modernity, diligence, work, merit and effort, today the commoditas has been installed, a kind of nihilistic pseudo-virtue that claims the idleness, radical egalitarianism, and entertainment. Contemporary postmodern society has surpassed both Greco-Roman philosophical metaphysics and Christian theology, both rationalism and enlightened empiricism, as well as romantic-decadent idealism and materialist positivism, so society has entered a sort of end of history of self-indulgent and self-satisfied playful nihilism. We conclude that commoditas is here to stay and will reconfigure the nature of the human being based on a new mentality that pales tradition to the point of practically annulling it.

Reflects generally on the approach to modernity of Spanish philosopher Miguel de Unamuno & Mexican writer Octavio Paz, placing their similar visions & styles outside, but influential of, typical reason-based approaches of Western thought. Unamuno & Paz are stylistically & methodologically positioned in the meditative tradition, where sentiment & metaphysics take precedent over the search for autonomous reason. The two are linked thematically in their beliefs on modernity, perceiving it as a permanent rupture between the world & itself. Unamuno's passionate sensibility is contrasted to Paz's more measured approach, but both see the value & refuge evident in cultural traditions. Unamuno's dark reflections on modern & postmodern European society are compared & contrasted to Paz's similar but more nationally aimed sentiments on Mexican civilization. 7 References. D. Bajo

Karl Popper's principal philosophical problem was trying to understand the world & ourselves as a part of it; he argued that any method to search for the truth is valid. Popper dealt with two great problems in the logic of scientific discovery: (1) in the problem of induction, experience is the judge of truth, but to induce a universal rule from observations is not justified; & (2) the problem of the demarcation between the sciences & metaphysics, which addresses the deductive method of testing & falsifiability. Popper also explored the concepts of verisimilitude, corroboration, objective knowledge, & the problem of mind-body interaction. For Popper, objective knowledge made the human responsible for his/her own actions. Adapted from the source document.

Through the method of metaphysics typical of philosophy, the objective of the study is to conceptualize the political dimension of the interaction of digital man and society in the context of the Fourth Industrial Revolution. The modeling method helps to create a model of interaction between the digital person and the digital society as a way of managing objectives to adapt people to increasing conditions of complexity and uncertainty, to provide a comprehensive analysis. As society becomes more complex, the model must become a flexible digital society. It is concluded that the analysis of variables and the determination of the optimal set of components of the digitalization of society play an important role: political, economic, administrative, social, and spiritual. Therefore, it is necessary to determine the optimal model that will achieve a balance between human nature, man, and society. As a result of the analysis carried out, modern theoretical approaches to the interaction of the digital person and a digital society in the context of the philosophy of politics are also investigated.