Kipling in 1895 | |
Born | Joseph Rudyard Kipling 30 December 1865 Bombay, Bombay Presidency, British India |
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Died | 18 January 1936 (aged 70) London, England |
Resting place | Poets' Corner, Westminster Abbey, London |
Occupation | Short-story writer, novelist, poet, journalist |
Nationality | British |
Genre | Short story, novel, children's literature, poetry, travel literature, science fiction |
Notable works | The Jungle Book Just So Stories Kim Captains Courageous 'If—' 'Gunga Din' 'The White Man's Burden' |
Notable awards | Nobel Prize in Literature 1907 |
Spouse | |
Children | 3, including Elsie Bambridge and John Kipling |
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It was only his father's intervention that allowed John Kipling to serve on the Western Front - and the poet never got over his death.
Library resources about Rudyard Kipling |
Academic offices | ||
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Preceded by Sir J. M. Barrie | Rector of the University of St Andrews 1922–1925 | Succeeded by Fridtjof Nansen |
Portrait by Christoph Bernhard Francke | |
Born | 1 July 1646 Leipzig, Electorate of Saxony, Holy Roman Empire |
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Died | 14 November 1716 (aged 70) Hanover, Electorate of Brunswick-Lüneburg, Holy Roman Empire |
Nationality | German |
Education |
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Era | 17th-/18th-century philosophy |
Region | Western philosophy |
School | Rationalism Pluralistic idealism[2] Foundationalism[3] Conceptualism[4] Indirect realism[5] Correspondence theory of truth[6] Relationism |
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Doctoral advisor | Bartholomäus Leonhard von Schwendendörffer (Dr. jur. advisor)[7][8] |
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Notable students | Jacob Bernoulli (epistolary correspondent) Christian Wolff (epistolary correspondent) |
Mathematics, physics, geology, medicine, biology, embryology, epidemiology, veterinary medicine, paleontology, psychology, engineering, linguistics, philology, sociology, metaphysics, ethics, economics, diplomacy, history, politics, music theory, poetry, logic, theodicy, universal language, universal science | |
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The answer is unknowable, but it may not be unreasonable to see him, at least in theological terms, as essentially a deist. He is a determinist: there are no miracles (the events so called being merely instances of infrequently occurring natural laws); Christ has no real role in the system; we live forever, and hence we carry on after our deaths, but then everything—every individual substance—carries on forever. Nonetheless, Leibniz is a theist. His system is generated from, and needs, the postulate of a creative god. In fact, though, despite Leibniz's protestations, his God is more the architect and engineer of the vast complex world-system than the embodiment of love of Christian orthodoxy.
In advancing his system of mechanics, Newton claimed that collisions of celestial objects would cause a loss of energy that would require God to intervene from time to time to maintain order in the solar system (Vailati 1997, 37–42). In criticizing this implication, Leibniz remarks: 'Sir Isaac Newton and his followers have also a very odd opinion concerning the work of God. According to their doctrine, God Almighty wants to wind up his watch from time to time; otherwise it would cease to move.' (Leibniz 1715, 675) Leibniz argues that any scientific theory that relies on God to perform miracles after He had first made the universe indicates that God lacked sufficient foresight or power to establish adequate natural laws in the first place. In defense of Newton's theism, Clarke is unapologetic: 'tis not a diminution but the true glory of his workmanship that nothing is done without his continual government and inspection' (Leibniz 1715, 676–677). Clarke is believed to have consulted closely with Newton on how to respond to Leibniz. He asserts that Leibniz's deism leads to 'the notion of materialism and fate' (1715, 677), because it excludes God from the daily workings of nature.
Consistent with the liberal views of the Enlightenment, Leibniz was an optimist with respect to human reasoning and scientific progress (Popper 1963, p. 69). Although he was a great reader and admirer of Spinoza, Leibniz, being a confirmed deist, rejected emphatically Spinoza's pantheism: God and nature, for Leibniz, were not simply two different 'labels' for the same 'thing'.
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