Leibniz consistently maintains that the human soul is not reducible to a body but does not survive without it. But if not reducible to body, why must a soul be embodied at all? Two answers have been routinely identified in the corpus of Leibniz's writings: embodiment follows in virtue of the imperfection of all created substances; and, embodiment is a condition of the individuality of created substances. This paper seeks to articulate a third answer: embodiment is a condition of the moral order of created substances.
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