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They require composite substances in order to properly exist.
He describes bodies as "composite substances" so that his reader will recognize that both simple substances and bodies are "real".
Different qualities observed in large composite substances are due to such different structural arrangements of their components.
In the Principes de la Nature et de la Grace Leibniz speaks of "composite substances" while in the Monadologie he only speaks of "composites".
The obvious puzzle is that Leibniz speaks of simple and composite substances in the Principes de la Nature et de la Grace.
Composite substances appear to comply with (SUB-2): for, plausibly, although they possess proper parts, they do not depend for their identity upon those parts, since which objects those parts are does not help to determine of which substances they are parts (the same objects being capable of becoming parts of many different substances).
Similar(54)
The Principes de la Nature et de la Grace, in contrast, is less rigorous (more exoteric) because it uses the term "composite substance" when composites are not substances, strictly speaking (Rutherford 1995, 281 2).
Most fundamental among his many arguments against them is his conviction that a substantial form confers substantial being upon a composite substance.
Since Burley wanted to preserve the reality of quantity and its real distinction from substances and other accidents, he insists that quantity is a form inherent in the material part of a composite substance (EP, ch. de quantitate, fol. 29rb).
But why would Leibniz use a term like "composite substance" in the Principes de la Nature et de la Grace if it did not accurately reflect his considered position?
If every composite substance is a complex of matter and form, then each would be a hermaphrodite, rather than a male or a female as is the case with animals.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com