The phrase "the best of all possible worlds" (French: le meilleur des mondes possibles;
German: Die beste aller möglichen Welten) was coined by the German polymath Gottfried
Leibniz in his 1710 work Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme
et l'origine du mal (Essays of Theodicy on the Goodness of God, the Freedom of Man and
the Origin of Evil).
The claim that the actual world is the best of all possible worlds is the central argument
in Leibniz's theodicy, or his attempt to solve the problem of evil.
== Problem of evil ==
Among his many philosophical interests and concerns, Leibniz took on this question of
theodicy: If God is omnibenevolent, omnipotent and omniscient, how do we account for the
suffering and injustice that exists in the world?
Historically, attempts to answer the question have been made using various arguments, for
example, by explaining away evil or reconciling evil with good.
Leibniz outlined his perfect world theory in his work The Monadology, stating the argument
in five statements:
God has the idea of infinitely many universes.
Only one of these universes can actually exist.
God's choices are subject to the principle of sufficient reason, that is, God has reason
to choose one thing or another.
God is good.
Therefore, the universe that God chose to exist is the best of all possible worlds.To
further understand his argument, these five statements can be grouped in three main premises.
The first premise (corresponding to the first and second statements) state that God can
only choose one universe from the infinite amount of possible universes.
(The term "one universe" does not necessarily mean a single three-dimensional physical reality,
but refers to the sum total of God's creation, and thus might include multiple worlds.)
The second premise (the third and fourth statements) state that God is a perfect existence, and
he makes decisions based on reason.
The third premise (the fifth statement) concludes that the existing world, chosen by God, is
the best.
Leibniz used Christianity to back up the validity of all the premises.
For the first premise, God's existence and role as the creator of the world was proven
by the Bible.
The second premise is proven since "God acts always in the most perfect and most desirable
manner possible".
Therefore, His choice will always be the best, and only perfect existence can make perfect
decision throughout time.
Since all the premises are right, then Leibniz concluded, "The universe that God chose to
exist is the best of all possible worlds".To set his argument, Leibniz wrestled with the
problem of sin and evil in the world that obviously exists and is considered as the
imperfection of the world.
Leibniz, in this letter said, "I do not believe that a world without evil, preferable in order
to ours, is possible; otherwise it would have been preferred.
It is necessary to believe that the mixture of evil has produced the greatest possible
good: otherwise the evil would not have been permitted".
In other words, if a world without evil is more perfect in any way, then evil would have
not happened, and the world without evil would be our world instead.
God put evilness in the world for us to understand goodness which is achieved through contrasting
it with evil.
Once we understood evil and good, it gives us the ability to produce the "greatest possible
good" out of all the goodness.
Evil fuels goodness, which leads to a perfect system.
== Free will versus determinism ==
For Leibniz, an additional central concern is the matter of reconciling human freedom
(indeed, God's own freedom) with the determinism inherent in his own theory of the universe.
Leibniz' solution casts God as a kind of "optimizer" of the collection of all original possibilities:
Since he is good and omnipotent, and since he chose this world out of all possibilities,
this world must be good—in fact, this world is the best of all possible worlds.
In his writing, "Discourse on Metaphysics", Leibniz first establishes that God is an absolutely
perfect being.
He says people can logically conclude this through reason since "the works must bear
the imprint of the workman, because we can learn who he was just by inspecting them".
He calls this the Principle of Perfection, which says that God's knowledge and power
is to the highest degree, more so than any human can comprehend.
Due to God's omnipotence, Leibniz makes the premise that God has thought of every single
possibility there is to be thought of before creating this world.
His perfection gives him the ability to think "beyond the power of a finite mind", so he
has sufficient reason to choose one world over the other.Out of all the possibilities,
God chose the very best world because not only is God powerful, but he is also morally
good.
He writes "the happiness of minds is God's principal aim, which He carries out as far
as the general harmony will permit", meaning a benevolent God will only do actions with
the intention of good will towards his creation.
If one supposed that this world is not the best, then it assumes that the creator of
the universe is not knowledgeable enough, powerful enough, or inherently good, for an
inherently good God would have created the best world to the best of his ability.
It would overall be a contradiction to his good and perfect nature, and so the universe
that God has chosen to create can only be the best of all possible worlds.On the one
hand, this view might help us rationalize some of what we experience: Imagine that all
the world is made of good and evil.
The best possible world would have the most good and the least evil.
Courage is better than no courage.
It might be observed, then, that without evil to challenge us, there can be no courage.
Since evil brings out the best aspects of humanity, evil is regarded as necessary.
So in creating this world God made some evil to make the best of all possible worlds.
On the other hand, the theory explains evil not by denying it or even rationalizing it—but
simply by declaring it to be part of the optimum combination of elements that comprise the
best possible godly choice.
Leibniz thus does not claim that the world is overall very good, but that because of
the necessary interconnections of goods and evils, God, though omnipotent, could not improve
it in one way without making it worse in some other way.Giovanni Gentile, in his work The
General Theory of Mind as Pure Act, claimed that if God had created everything to fall
into line with the most favorable possible condition, it would suppose that all of reality
is pre-realized and determined in the mind of God.
Therefore, the apparent free will displayed by both God, by his necessity of being bound
by what is the most good, and humanity in their limitations derived from God to be in
line with the most good, are not free wills at all but entirely determinate.
Thus ultimately relegated to blind naturalistic processes entrapping both God and humanity
to necessity, robbing both of any true freely creative will.
== Criticism == Critics of Leibniz, such as Voltaire, argue
that the world contains an amount of suffering too great to justify optimism.
While Leibniz argued that suffering is good because it incites human will, critics argue
that the degree of suffering is too severe to justify belief that God has created the
"best of all possible worlds".
Leibniz also addresses this concern by considering what God desires to occur (his antecedent
will) and what God allows to occur (his consequent will).
Others, such as the Christian philosopher Alvin Plantinga, criticized Leibniz's theodicy
by arguing that there probably is not such a thing as the best of all possible worlds,
since one can always conceive a better world, such as a world with one more morally righteous
person.The Theodicy was deemed illogical by the philosopher Bertrand Russell.
Russell argues that moral and physical evil must result from metaphysical evil (imperfection).
But imperfection is merely finitude or limitation; if existence is good, as Leibniz maintains,
then the mere existence of evil requires that evil also be good.
In addition, libertarian Christian theology defines sin as not necessary but contingent,
the result of free will.
Russell maintains that Leibniz failed to logically show that metaphysical necessity (divine will)
and human free will are not incompatible or contradictory.
The mathematician Paul du Bois-Reymond, in his "Leibnizian Thoughts in Modern Science",
wrote that Leibniz thought of God as a mathematician:
As is well known, the theory of the maxima and minima of functions was indebted to him
for the greatest progress through the discovery of the method of tangents.
Well, he conceives God in the creation of the world like a mathematician who is solving
a minimum problem, or rather, in our modern phraseology, a problem in the calculus of
variations – the question being to determine among an infinite number of possible worlds,
that for which the sum of necessary evil is a minimum.
The statement that "we live in the best of all possible worlds" drew scorn, most notably
from Voltaire, who lampooned it in his comic novella Candide by having the character Dr.
Pangloss (a parody of Leibniz and Maupertuis) repeat it like a mantra.
From this, the adjective "Panglossian" describes a person who believes that the world about
us is the best possible one.
While Leibniz does state this universe is the best possible version of itself, the standard
for goodness does not seem clear to many of his critics.
To Leibniz, the best universe means a world that is “the simplest in hypotheses and
the richest in phenomena”, in addition to the “happiness of minds” being God's main
goal.
Voltaire, Bertrand Russell, and other critics seem to equate goodness of the universe to
no evil or evil acts whatsoever, presuming that a universe that did not contain evil
would be "better" and that God could have created such a universe, but chose not to.
According to Leibniz, that is not the case.
He believes that if a better alternative existed “God would have brought it into actuality”.
Essentially, Leibniz affirms that no human can truly think up of a better universe because
they lack a holistic understanding of the universe, and God, who has that holistic understanding,
has already chosen the best option.
All of this shifts the meaning of goodness from morality and actions to the quality and
phenomena of this universe's existence.
Despite that, the concept of the goodness of the universe is still a point of major
contention in Leibniz's argument, as someone could always argue about the lack of goodness
in the universe based on those parameters While not directly criticizing Leibniz, Spinoza
holds a drastically different view on creation and the universe.
Spinoza believes “that everything that God thinks or conceives must also exist”, and
he combines God's will and God's understanding where Leibniz separates them.
In other words, God cannot imagine an infinite number of worlds and “as a separate act
of will” choose one of those to create.
How does Spinoza explain creation then?
To put it simply, everything in the universe “is a direct result of God’s nature”.
The moment God thinks of something, it exists.
As there are not an infinite amount of universes (according to Spinoza and Leibniz) God must
have only conceived of one universe.
This, however, still runs into the problem of the existence of evil.
How can God, in his perfection, create a world capable of evil if the world is an extension
of his mind?
In any case, Spinoza still tries to justify a non-infinite basis for the universe, where
reality is everything God has ever thought of.
== Other philosophers == Aquinas, using Scholasticism, treats the "Best
of all possible worlds" problem in the Summa Theologica (1273):
Objection 1: It seems that God does not exist; because if one of two contraries be infinite,
the other would be altogether destroyed.
But the word "God" means that He is infinite goodness.
If, therefore, God existed, there would be no evil discoverable; but there is evil in
the world.
Therefore God does not exist.
He counters this in general by the quinque viae, and in particular with this refutation:
Reply to Objection 1: As Augustine says (Enchiridion xi): "Since God is the highest good, He would
not allow any evil to exist in His works, unless His omnipotence and goodness were such
as to bring good even out of evil."
This is part of the infinite goodness of God, that He should allow evil to exist, and out
of it produce good.
The theological theory of pandeism has been classed as a logical derivation of this proposition
with the contention that:
If divine becoming were complete, God's kenosis--God's self-emptying for the sake of love--would
be total.
In this pandeistic view, nothing of God would remain separate and apart from what God would
become.
Any separate divine existence would be inconsistent with God's unreserved participation in the
lives and fortunes of the actualized phenomena."
== See also == Divine simplicity
Is-ought problem Just-world hypothesis
Principle of sufficient reason Summum bonum
World to Come
== References ==
== External links == Project Gutenberg provides an online English
translation of the Theodicy.
Leibniz's solution to the problem of evil