More specifically, one can either think the unconditioned as an intelligible ground of appearances, or as the total (even if infinite) set of all appearances.
For, by Leibniz's lights, the active and passive forces he postulates not only render physics itself more accurate and consonant with reason but at the same time set the stage for its intelligible grounding in his own deeper metaphysics.
Although the details of this intelligible grounding story remain less than perspicuous, there can be no doubt that Leibniz saw his relationalism about space and time as dovetailing with the foundations of his monadic metaphysics.
This paper takes the case of Thomas Hobbes and the hostile reception of his work and suggests that there were intelligible philosophical grounds for Hobbes and his critics to have been arguing in ways that now seem philosophically improper.
It is widely accepted that Leibniz's primitive forces are supposed to serve as the intelligible metaphysical grounds for the forces that are of concern in physics, and more specifically that active derivative forces are to be grounded in active primitive forces while passive derivative forces are to be grounded in passive primitive forces.
Like the latter they are often unseen and seldom intelligible at ground level.
Socrates argues that the soul is like intelligible being on the grounds that it is not visible and, in general, not perceptible (anyhow to humans, as Cebes adds at 79b), and that it shares its natural function with the divine, namely to rule and lead (the body in the one case, mortals in the other).
And there was a way in which she was willing to be on the ground and imagine that the voice on the ground was intelligible and acute and right.
For in order for the language of the virtues to be intelligible, it must be grounded in a thick account of the good.
The intelligible names could form the ground of a theology independent of any specific religious tradition or sacred text.
As that which makes the world intelligible, God relates to the ground in such a way that the 'real', which takes the form of material nature, is 'in God' but "is not God seen absolutely, i.e. insofar as He exists; for it is only the ground of His existence, it is nature in God; an essence which is inseparable from God, but different from Him" (SW I/7, p. 358).
