thank you the new really there is a booking, but I don't remember the name of the ulcer, I will give it to you next week, there is this is an English book, I guess about us science fiction and possible worlds on a philosophical point of view.
so this connection does exist, but it does exist since the seventeenth century remember, you begins on the planet irons in the coast motels, I told you about this book it was very important to you a search possibilities, such as leaving an intelligent creatures on other planets, in order to represent another point of view, on the order of things. for instance to make a thought experiment in order to true, the efficiency of the Copernican system invidious, though this connection is quite relevant, between science fiction and this concept of possible worlds, but you have to notice that the concept of possible world in Leibniz, has many determinations, of course it is a system of possibilities connected one another.
they are connected together, the idea of a possible work, but it is not enough a possible world even if it does not exist, has to possess a certain degree of perfection, in order to be a true world. it's most something to do with related at least perfection, it is organized in order to reach and a certain goal, the evolution of the world of any world, in fact, this evolution has to indicates of it to follow some direction, the created world, for instance is choosing he is choose by god, because it is the best one.
what does it mean the best one, first of all, that it contains the greatest number of possibilities connected to get together, it has more reality than the author world, not because it god chooses its, but because it contains more compulsive a possibility than the other worlds, that is very important, the perfection also means some kind of a economic principle, that is so most the simplest loads of nature that proves that are producing there richest phenomena.
this is very important for Leibniz you know, order to determine eight the perfection of the world, simple news and reach phenomena, you see you know the to understand the idea of a possible world in Leibniz, you cannot keep on the model point of view, you have to introduce all the criteria.
I was mentioning for weekends the other possible worlds exist somewhere else, for Descartes himself and at least one text and nonchalance the idea of a possible world.
but it does not mean a world that is only possible for instance in the understanding of god, it means a world existing in another part of the universe, for Leibniz, it's quite different, they're of course there are many planet resistance, but they are not well in the full sense of the term for ratings, you must consider that here, world means universe the entire universe, so Leibniz tells that they're all and in number of difference possible universe in the understanding of god.
he does but you see that is an interesting question, because last time some of you, I don't perhaps you, you were a bit astonished, but the fact that the Descartes is still believing in god, Leibniz still believing in god, count also I guess but this god is the god of the philosophers.
it doesn't help especially in the Descartes, it doesn't have much to do religion Cartesian easier, is perhaps a little bit more than in the Descartes, but not too much and not here, god as we are considering him. now, god is only a way to send a modern real reason the other possibilities.
the other possibilities, of course they don't exist， but there are not only fictions of our minds, there are something real, but not existing real and not existing, think about mathematical truth, and an easier way to express this idea is to consider god.
so you can put Hobbes these possibilities inside of his understanding, besides Leibniz is they need believe in god, but this is not an addiction.
but the parallels the author paradox is that like absolutely our life is fully determined in the understanding of god.
the notion of each individual contains everything he does and will do and every I told you, all the evens in of the world he is belonging to, entirely determined, but however Leibniz considers that rational beings rational be, I don't say only mankind, because that could be more superior beings, such as angels or piece on another planet.
I don't know he is considering that so I tell you rational being, however are free entirely determined, that they are free, why they are very goals of their actions, their actions to some extent, what are in their notions in their produce their actions, so I may be determined and however produce my actions, so you see you entirely determined, and however you may be the cause of your actions.
god is not acting inside of you, you are as a human being, the only codes of your actions, even if what you're doing what you're doing is written in your notion, that is the first reason, you are free, because you are acting and besides you are aware of Leibniz.
so according to Leibniz, you are responsible for your actions, because first you produce those actions, and another hand you are fully aware of it, so this is not an easy position, but the fact is that freedom here does not mean doing anything, when you're objecting me that you seem to consider that you can do anything you want, that is not the only conception you may have of freedom.
freedom this can be do we something, that you are fully aware of it, which you fully understand or something that you do own conscious way.
this is point you see. it's not too quite the same, it has something to do with it, I understand your point of view, but it is not quite the same, the point is, that it is not very important in the grease.
we don't need Greek mythology that's the hero, he is fully aware of what he's doing, it has no importance and most of the times, he understands what he had done only at the end, here is something quite different, here freedom means to be fully aware of my determinations to act, I give you another example which can make you this understand easier.
not mythology, psychology, but so I can't really something psychoanalysis well, when you do we cycle analysis, what is expected it is not to do anything.
you want to be at the end, one thing at the or the opposite today after now, it's two, he was truly where of everything that made you what you are today, with your parents and so on, this is freedom on a cycle analytic point of view, the freedom here it is not to do anything, the freedom here he's to understand what made you, what you are today, it has something to do with it, to be the fairy offer of my actions, not doing something completely, different not choosing the opposites, but being fully aware of all the reasons that are connected into me, the point of view.
you're defending, that is to say liberty is in finite in fact, and we may choose anything this is more a Cartesian point of your Leibniz said.
people start way limited by this, let's draw it only need the well living by body the mostly in adults, who ever should understand the language most folks open accusation two, who's that the original can all the other day that is a whole thing to do?
what you're asking me how to be free in these conditions, maybe you it's far beyond my confidences, so now what I would like to emphasize is that all those determinations, you're talking about does, so randy until on cave all this according to Leibniz belongs to say no to the notion of my individual, it does not come from outside according to Leibniz, it is described in mind notion, that is important.
with this you can be higher level the soul of this form. according to Leibniz, it's himself, we cannot be aware of all the determinations instructed in our notion, that is quite impossible, but we can come to a better understanding of it.
you told me I could not be denied it, this point is you must understand why I need Leibniz here, I don't need Leibniz on liberty, I don't think his conception of freedom is not reasonable, I don't agree with you because I think it is a very great illusion to think to believe that we are just that when we are free, we are doing what we want everything we want.
I don't think it happens like this way, but it doesn't matter, the point is the most important point is the reason why I need Leibniz here, I need Leibniz is here, because the model point of view is both some spontaneous point of view about fictions abstract possibilities, and a certain state of philosophy today concerning fictions.
so I have to make an inquiry about this model point of view, in order to reach its true Leibniz, that is the reason why I am referring to the philosopher that creative forward thought this point of view on fiction,, this model point of view in fiction, that is the reason why I need Leibniz, to show the very and we will do it next week.
next Wednesday to show the very shuttle problems that are linked to this approach, this model approach two features, it seems very easy and natural same extent a novel is something, it's just a possibly an abstract possibility does not exist, what does it mean that it does not exist, does it mean that it is only possible?
but what does it mean that it is only possible, there are few possibilities, that are not connected with our world.
our fictions but then I don't consider that, so you see what seems so obvious in philosophy， and natural for the common sense， that is to say, defining fictions are possibilities is in fact something very difficult and ambiguous, that is why I have to read Leibniz with you.
we have to reach another point of view and fictions, it doesn't mean that the mobile point of view has nothing to learn, of course not, we have to keep certain conclusions of this sequence of my nature, but I think that in order to understand the constant use a fiction in philosophy, the model point of view is not enough, anything else?
first of all we as I told you at the very beginning of last lecture.
I am trying to consider several levels in our conception of fictions, so what the teacher at first level walls because of mark in the nineteenth century, and each rule in a similar gene, even today the soul to experience, the soul experiments are invented on the base of things, affective civilizations in astronomy, that was the very first level common to all philosophers fiction according to affection, then we discovered through the application of this conception to philosophy, another letter level, the narrative dimension o fiction as a narrative in the seventeenth century Europe.
the most that there are two important narratives, first novel which was not invented for longer, and so among narratives we may think or novel, theater and so on, what the novel adds to the abstract proposition, exist diachronic point of view or narrative point.
I consider it as an important dimension of a better concept of fiction, but still it's not enough, so we're going to all the levels next, during the next lectures, so we will find use of four points tomorrow or with all the text I caught it today, I guess you received to produce power point presentations, have you may answer me have you received the PowerPoint presentation. see you on Wednesday.
