Abstract

Leibniz in his works around Theodizee and "Monadology" (disregarding his "vinculum substantiale") and the middle Brentano in his works on Philosophy of History of Philosophy as well as in epistemologico-moral treatises present models of an epistemically well-founded nature transformed into theories of history. Whereas Leibniz interprets catastrophes as necessary phases--candidates for a turning-point to the better and the best world,--Brentano's outlook is more modest in contrasting uprising stages with pitfalls of pragmatism, skepticism, and mysticism. Either philosopher in his respective world-view cannot, however, cope with an "anthropodizee", the defence of human dignity against man's own aggressive products.