Leibniz Political Writings China Edition

Leibniz's political and ethical writing long has been neglected, and with this new edition Professor Riley makes available the most representative pieces from Leibniz's political theory. This new edition, specially prepared for this series, is the first to make a considerable number of Leibniz's writings available in English, and includes three previously unpublished manuscripts, a selection of political letters, an introduction, notes, and a critical biography.

Although Gottfried Wilhelm Leibniz is best known as a metaphysician, mathematician, and logician, he arguably used the word "China" in his voluminous writings and correspondence more often than those terms usually associated with him: "entelechies," "monads," "pre-established harmony," and so forth. If so, then his sustained writings on things Chinese -- especially on Chinese philosophy and religion -- should take their place alongside his other major works such as the Theodicy, Discourse on Metaphysics, Monadology, and the New Essays Concerning Human Understanding. His more detailed writings on China (as opposed to brief references to it, which he regularly made in his correspondence) can be roughly divided into two categories. The first is the letters he wrote to European -- usually Jesuit -- missionaries in China, or their peers in Europe. Especially is this true of his correspondence with Joachim Bouvet, one of the first French Jesuits to live in China, and whose letters to Leibniz clearly influenced the philosopher. -- Preface (p. [xi]).

In this new edition, Professor Riley makes available the most representative pieces from Leibniz's political theory.

Eighteenth-century Europe, commonly referred to as the Age of Enlightenment, witnessed a growing interest in China on the part of many great thinkers, inspired by reports of the Jesuit missionaries. The German philosophers Gottfried Wilhelm Leibniz (1646-1716) and Christian Wolff (1679-1754) were among the admirers of Chinese thought and civilization. Leibniz contribution to the Western understanding of China was mainly metaphysical and religious. His younger contemporary and friend Wolff focused on Chinese ethics, concentrating on the practical morality and political ideals of Confucius. Julia Ching and Willard G. Oxtoby present English translations of important texts related to China by Leibniz and Wolff, accompanied by two introductory essays on the philosophical and historical context. The epilogue sketches the reversal of the European opinion on China in the succeeding centuries, as reflected in the writings of Kant and Hegel.

China in Early Enlightenment Political Thought examines the ideas of China in the works of three major thinkers in the early European Enlightenment of the late seventeenth to early eighteenth centuries: Pierre Bayle, Gottfried Wilhelm Leibniz, and the Baron de Montesquieu. Unlike surveys which provide only cursory overviews of Enlightenment views of China, or individual studies of each thinker which tend to address their conceptions of China in individual chapters, this is the first book to provide in-depth comparative analyses of these seminal Enlightenment thinkers that specifically link their views on China to their political concerns. Against the backdrop especially of the Jesuit accounts of China which these philosophers read, Bayle, Leibniz, and Montesquieu interpreted imperial China in three radically divergent ways: as a tolerant, atheistic monarchy; as an exemplar of human and divine justice; and as an exceptional but nonetheless corrupt despotic state. The book thus shows how the development of political thought in the early Enlightenment was closely linked to the question of China as a positive or negative model for Europe, and argues that revisiting Bayle’s approach to China is a salutary corrective to the errors and presumptions in the thought of Leibniz and Montesquieu. The book also discusses how Chinese reformers of the late nineteenth and early twentieth centuries drew on Enlightenment writers’ different views of China as they sought to envisage how China should be remodeled.

Why was Leibniz so fascinated by Chinese philosophy and culture? What specific forms did his interest take? How did his interest compare with the relative indifference of his philosophical contemporaries and near-contemporaries such as Spinoza and Locke? In this highly original book, Franklin Perkins examines Leibniz's voluminous writings on the subject and suggests that his interest was founded in his own philosophy: the nature of his metaphysical and theological views required him to take Chinese thought seriously.

W. Leibniz' writings on China, particularly his Discours sur la theologie naturelle des Chinois (1715/1716), count among the most important works of this global thinker. There have been a growing number of editions and translations of the texts - from Chinese to Portuguese. The present volume contains papers of the scholarly conference that took place in 2015 on the occasion of the 300th anniversary of Leibniz' writing the Discours. The editor and associates, in the spirit of the conference, have collected and presented the individual contributions with the hope of initiating research in a field that still awaits further exploration.

China in Early Enlightenment Political Thought examines the ideas of China in the works of three major thinkers in the early European Enlightenment of the late seventeenth to early eighteenth centuries: Pierre Bayle, Gottfried Wilhelm Leibniz, and the Baron de Montesquieu. Unlike surveys which provide only cursory overviews of Enlightenment views of China, or individual studies of each thinker which tend to address their conceptions of China in individual chapters, this is the first book to provide in-depth comparative analyses of these seminal Enlightenment thinkers that specifically link their views on China to their political concerns. Against the backdrop especially of the Jesuit accounts of China which these philosophers read, Bayle, Leibniz, and Montesquieu interpreted imperial China in three radically divergent ways: as a tolerant, atheistic monarchy; as an exemplar of human and divine justice; and as an exceptional but nonetheless corrupt despotic state. The book thus shows how the development of political thought in the early Enlightenment was closely linked to the question of China as a positive or negative model for Europe, and argues that revisiting Bayle’s approach to China is a salutary corrective to the errors and presumptions in the thought of Leibniz and Montesquieu. The book also discusses how Chinese reformers of the late nineteenth and early twentieth centuries drew on Enlightenment writers’ different views of China as they sought to envisage how China should be remodeled.