自然辩证法研究

学界通常认为，单子作为在欲求推动下的知觉主体，面对的是与之相对应的前定和谐的现象世界，“单子无窗”更是直接截断了联结的可能性。但有生命的、有形体的“高级”单子具有相对持续的、稳定的、统一的形体的“实在性”问题在学界引起持久且胶着的争论。借助“圣餐问题”这个在当时贯穿信仰与哲学的棘手议题，莱布尼茨应邀与通信对象围绕“单子能否解释圣餐礼”这一具体议题不断展开思想碰撞，终于在晚年对单子论做出了重要扩充，提出“实体性联结”的概念，结合有形实体的完整理论，最终消解了“奇迹”或“超自然”的可能性诠释。这不仅解决了有形实体的实在性问题，也建立了一种完善的“自然的形而上学”,为自然的科学研究绘制了一张理性主义的蓝图。

Academics generally believe that, the monad is the phenomenal world in which the perceiving subject, driven by desire, is confronted with the world of phenomena of the pre-established harmony. The “windowless monad” is a direct way to cut off the possibility of connection. However, the question of the “reality” of a living, physical “higher” monad with a relatively continuous, stable, and unified form has been the subject of protracted and persistent debate in the academic community. With the “Eucharistic Problem”, which was a thorny issue running through faith and philosophy at that time, Leibniz was invited to communicate with his correspondents on the specific topic of “whether monads can explain the Eucharist”, and finally made an important expansion of the monadology in his later years. By proposing a new concept of substantia vinculum, combined with a complete theory of corporeal substance, he finally not only solved the problem of the reality of tangible entities, but also established a perfect “metaphysics of nature”. He dissolves the possible interpretation of “miracle” or “supernatural” and established a perfect “metaphysics of nature”, drawing up a rationalist blueprint for the scientific study of nature.