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Theodicy is a constant concern in Kant’s philosophy. There have been two interpretations of Kant’s relationship with Leibniz; the “revolutionary theory” and the “inheritance theory”. This article argues that, from the precritical period to the theodicy-treatise of 1791, Kant’s horizon shifted from the cosmic whole to the anthropocentric, and at the same time, the harmony between virtue and the happiness of human beings became the core demand of his theodicy, thus deviating more and more from Leibniz’s theistic thought, which also caused an inherent tension in his theistic scheme. Therefore, this article neither agrees with the claim of “inheritance theory” nor with the attitude of esteeming Kant’s theodicy as predetermined by “revolutionary theory”, but objectively describes the theoretical dilemma that Kant may have encountered in the abovementioned transformation. [ABSTRACT FROM AUTHOR]

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Copyright of Wuhan University Journal. Humanity Sciences / Wuhan Daxue Xuebao. Renwen Kexue Ban is the property of Wuhan University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Wuhan University Journal. Humanity Sciences / Wuhan Daxue Xuebao. Renwen Kexue Ban is the property of Wuhan University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Wuhan University Journal. Humanity Sciences / Wuhan Daxue Xuebao. Renwen Kexue Ban is the property of Wuhan University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Chinese Studies / Hanxue Yanjiu is the property of Center for Chinese Studies/National Central Library and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An important contribution of Leibniz for the Western philosophy consists in his proposing the principle of sufficient reason. This not only changes the historical trend, to make Leibniz himself enjoy high position in the history of Western phi-losophy, but also influences deeply German classical philosophy, modern Western humanist philosophy, analytic philosophy and scientific philosophy. The influence of the principle to German classical philosophy is embodied both in German classical idealism and in German classical materialism. Its influence to modern Western humanist philosophy is embodied mainly in Schopenhauer and Heidegger. Its influence to modern analytic philosophy and scientific philosophy is embodied in Russell and Carnap. The principle is still a principle of vitality so far. [ABSTRACT FROM AUTHOR]

The originality of Leibniz's epistemology is not only embodied in the reflections of the origin, approach and truth-fulness of knowledge, but also embodied in the assumption of universal character and general science and the construction of universal algebra. His universal algebra contains the following three contents:inventing universal character, improving demon-strative calculation, and constructing the general science. Leibniz's linguistic philosophy is different from both Russell's theo-ry of description and Wittgenstein's doctrine of language game, and is a kind of special rationalist linguistic philosophy. Up to now,Leibniz's talented assumption in the field of linguistic philosophy still is a treasure-trove of development value. [ABSTRACT FROM AUTHOR]