A central part of
Wolffian cosmology was the notion of a possible world – an
alternative to the actual world. The notion appears also in
Baumgarten's cosmology, but the nature of these worlds is necessarily
quite different. In Wolff, it seems that these worlds are meant to be
individual entities, although not actual – they are thoughts flying
in God's mind, but infinitely detailed and thus completely
determinate. With Baumgarten, on the other hand, there are no
non-actual individuals, thus, merely possible worlds can be nothing
but universals.
Indeed, what we are
dealing with in Baumgarten's cosmology is more like a notion or
concept of world – Baumgarten starts from the actual world and
abstracts certain features that belong to the world. One could then
add more features to these features of ”world in general” and
these combinations might even be non-contradictory and therefore
possible – yet, these combinations would still have an extension of
at most one individual thing, that is, they would be predicates of
actual world or no world at all.
World, for
Baumgarten, is then such a series of actual finite entities, which is
not a part of any other series. Without further ado, Baumgarten
simply accepts that there is such a totality of actual finite
entities, although nothing speaks against the possibility that we
might have only a series of ever larger collections of finite
entities.
World is not just a
combination of finite entities, but an ordering of them, for
Baumgarten. Indeed, there are several nexuses holding worldly
entities together – causal chains and series of ends, for instance.
It is then an important part of the very concept of a world that is
must have some regularity and coherence – otherwise, it wouldn't
even be unified. By this statement, Baumgarten denies that fables or
faery tales could form any possible world.
Because world
consists of finities, it cannot be completely good, but must contain
some badness or imperfection. In particular, Baumgarten says, world
cannot be completely necessary. Thus, Baumgarten can deny Spinoza's
theory that world would be necessary. Then again, the existence of
the world works also against an acosmicist interpretation of Spinoza
– there is something else beyond God.
So much for the
general notion of world, next time we shall see what Baumgarten has
to say about the elements of the world.
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