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| Gottfried Wilhelm Leibniz Monadology IntraText - Concordances (Hapax - words occurring once) |
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1 11| 11. It follows from what has 2 88| others. (Theod. 18 sqq., 110, 244, 245, 340.)~ 3 87| Theod. 62, 74, 118, 248, 112, 130, 247.)~ 4 87| esprits]. (Theod. 62, 74, 118, 248, 112, 130, 247.)~ 5 55| Theod. 8, 78, 80, 84, 119, 204, 206, 208. Abrege, 6 12| 12. But, besides the principle 7 58| perfection as possible. (Theod. 120, 124, 241 sqq., 214, 243, 8 35| 36, 37, 44, 45, 49, 52, 121-122, 337, 340-344.)~ 9 35| 37, 44, 45, 49, 52, 121-122, 337, 340-344.)~ 10 13| 13. This particular series 11 14| 14. The passing condition, 12 48| of the best. (Theod. 7, 149, 150.) These characteristics 13 15| 15. The activity of the internal 14 48| the best. (Theod. 7, 149, 150.) These characteristics 15 42| bodies. (Theod. 20, 27-30, 153, 167, 377 sqq.)~ 16 16| 16. We have in ourselves experience 17 31| to the false; (Theod. 44, 169.)~ 18 17| 17. Moreover, it must be confessed 19 33| which are primary. (Theod. 170, 174, 189, 280-282, 367. 20 53| another. (Theod. 8, 10, 44, 173, 196 sqq., 225, 414-416.)~ 21 33| are primary. (Theod. 170, 174, 189, 280-282, 367. Abrege, 22 46| its inner object. (Theod. 180-184, 185, 335, 351, 380.)~ 23 46| object. (Theod. 180-184, 185, 335, 351, 380.)~ 24 74| b; G. vi. 40 sqq.]; 90, 187, 188, 403, 86, 397.)~ 25 74| vi. 40 sqq.]; 90, 187, 188, 403, 86, 397.)~ 26 19| 19. If we are to give the name 27 64| ours. (Theod. 134, 146, 194, 403.)~ 28 65| de la Conform. 70, and 195.)~ 29 55| Theod. 8, 78, 80, 84, 119, 204, 206, 208. Abrege, Object. 30 55| 8, 78, 80, 84, 119, 204, 206, 208. Abrege, Object. 1 31 55| 80, 84, 119, 204, 206, 208. Abrege, Object. 1 and 8.)~ 32 21| 21. And it does not follow 33 58| Theod. 120, 124, 241 sqq., 214, 243, 275.)~ 34 53| 10, 44, 173, 196 sqq., 225, 414-416.)~ 35 23| 23. And as, on waking from 36 24| 24. It thus appears that if 37 58| possible. (Theod. 120, 124, 241 sqq., 214, 243, 275.)~ 38 58| 120, 124, 241 sqq., 214, 243, 275.)~ 39 88| others. (Theod. 18 sqq., 110, 244, 245, 340.)~ 40 88| Theod. 18 sqq., 110, 244, 245, 340.)~ 41 87| 74, 118, 248, 112, 130, 247.)~ 42 87| esprits]. (Theod. 62, 74, 118, 248, 112, 130, 247.)~ 43 25| 25. We see also that nature 44 26| 26. Memory provides the soul 45 58| 124, 241 sqq., 214, 243, 275.)~ 46 90| happiness. (Theod. 134, 278. Pref. [E. 469; G. vi. 27, 47 33| Theod. 170, 174, 189, 280-282, 367. Abrege, Object. 48 33| Theod. 170, 174, 189, 280-282, 367. Abrege, Object. 3.)~ 49 29| 29. But it is the knowledge 50 31| 31. Our reasonings are grounded 51 33| 33. There are also two kinds 52 35| 44, 45, 49, 52, 121-122, 337, 340-344.)~ 53 34| 34. It is thus that in Mathematics 54 35| 49, 52, 121-122, 337, 340-344.)~ 55 80| 59, 60, 61, 63, 66, 345, 346 sqq., 354, 355.)~ 56 35| 35. In short, there are simple 57 46| Theod. 180-184, 185, 335, 351, 380.)~ 58 78| vi. 39]; Theod. 340, 352, 353, 358.)~ 59 80| 66, 345, 346 sqq., 354, 355.)~ 60 78| Theod. 340, 352, 353, 358.)~ 61 56| the universe. (Theod. 130, 360.)~ 62 33| 170, 174, 189, 280-282, 367. Abrege, Object. 3.)~ 63 42| Theod. 20, 27-30, 153, 167, 377 sqq.)~ 64 38| 38. Thus the final reason of 65 46| 180-184, 185, 335, 351, 380.)~ 66 47| to have limits. (Theod. 382-391, 398, 395.)~ 67 49| confused. (Theod. 32, 66, 386.)~ 68 47| have limits. (Theod. 382-391, 398, 395.)~ 69 47| limits. (Theod. 382-391, 398, 395.)~ 70 11| their inner being. (Theod. 396, 400.)~ 71 47| limits. (Theod. 382-391, 398, 395.)~ 72 4 | 4. No dissolution of these 73 23| only from a motion. (Theod. 401-403.)~ 74 41| 41. Whence it follows that 75 53| 44, 173, 196 sqq., 225, 414-416.)~ 76 53| 173, 196 sqq., 225, 414-416.)~ 77 42| 42. It follows also that created 78 43| 43. It is farther true that 79 46| 46. We must not, however, imagine, 80 47| 47. Thus God alone is the primary 81 17| consist. (Theod. Pref. [E. 474; G. vi. 37].)~ 82 48| 48. In God there is Power, 83 5 | 5. For the same reason there 84 50| 50. And one created thing is 85 51| 51. But in simple substances 86 53| 53. Now, as in the Ideas of 87 55| 55. Thus the actual existence 88 56| 56. Now this connexion or adaptation 89 57| 57. And as the same town, looked 90 58| 58. And by this means there 91 6 | 6. Thus it may be said that 92 67| 67. Each portion of matter 93 68| 68. And though the earth and 94 69| 69. Thus there is nothing fallow, 95 71| 71. But it must not be imagined, 96 72| 72. Thus the soul changes its 97 73| 73. It also follows from this 98 75| 75. The animals, of which some 99 76| 76. But this is only half of 100 77| 77. Thus it may be said that 101 79| 79. Souls act according to 102 81| 81. According to this system 103 82| 82. As regards minds [esprits] 104 83| 83. Among other differences 105 85| 85. Whence it is easy to conclude 106 88| 88. A result of this harmony 107 82| minds [esprits]. (Theod. 91, 397.)~ 108 65| Author of nature has been able to employ this divine and 109 30| truths, and through their abstract expression, that we rise 110 7 | Thus neither substance nor accident can come into a Monad from 111 7 | could come in or go out. Accidents cannot separate themselves 112 19| is more distinct, and is accompanied by memory.~ 113 64| in their smallest parts ad infinitum. It is this that 114 52| reasons which oblige Him to adapt the other to it, and consequently 115 56| 56. Now this connexion or adaptation of all created things to 116 61| mediately affected by bodies adjoining those with which it itself 117 86| and His goodness known and admired by spirits [esprits]. It 118 10| 10. I assume also as admitted that every created being, 119 21| affected in some way, and this affection is nothing but its perception. 120 80| is a law of nature which affirms also the conservation of 121 2 | nothing but a collection or aggregatum of simple things.~ 122 45| truths. But a little while ago we proved it also a posteriori, 123 78| follows its own laws; and they agree with each other in virtue 124 90| which ought to be the whole aim of our will, and which can 125 15| whole perception at which it aims, but it always obtains some 126 9 | beings which are perfectly alike and in which it is not possible 127 7 | explaining how a Monad can be altered in quality or internally 128 61| compounds are in this respect analogous with [symbolisent avec] 129 36| created beings, in which the analyzing into particular reasons 130 65| infinitely divisible, as the ancients observed, but is also actually 131 82| animals, that their spermatic animalcules, so long as they are only 132 6 | and come to an end only by annihilation, while that which is compound 133 90| with the presumptive or antecedent will of God, and yet makes 134 74| like this is indeed seen apart from birth [generation], 135 69| chaos, no confusion save in appearance, somewhat as it might appear 136 14| to be distinguished from Apperception or Consciousness, as will 137 15| It is true that desire [l’appetit] cannot always fully attain 138 79| of final causes through appetitions, ends, and means. Bodies 139 19| perceptions and desires [appetits] in the general sense which 140 46| being dependent on God, are arbitrary and depend on His will, 141 83| of imitating it through architectonic ensamples [echantillons], 142 54| possible thing has the right to aspire to existence in proportion 143 85| conclude that the totality [assemblage] of all spirits [esprits] 144 10| 10. I assume also as admitted that every 145 28| until now. It is only the astronomer who thinks it on rational 146 3 | These Monads are the real atoms of nature and, in a word, 147 15| always obtains some of it and attains to new perceptions.~ 148 59| more than it is possible to attribute. But he was unable to give 149 49| Thus activity [action] is attributed to a Monad, in so far as 150 59| inclined to think that I was attributing too much to God—more than 151 18| certain self-sufficiency (autarkeia) which makes them the sources 152 64| divine machine or natural automaton, which infinitely surpasses 153 61| analogous with [symbolisent avec] simple substances. For 154 14| which we are not consciously aware. This has also led them 155 | away 156 23| perceptions immediately before we awoke, although we were not at 157 90| would be unrewarded and no bad one unpunished, and all 158 48| perfectihabiae, as Hermolaus Barbarus translated the word) there 159 48| Monads forms the ground or basis, to the faculty of Perception 160 89| and thus that sins must bear their penalty with them, 161 | becomes 162 | becoming 163 | beginning 164 82| into being when the world begins and no more come to an end 165 14| This has also led them to believe that minds [esprits] alone 166 62| representing this body, which belongs to it in a special way. ( 167 90| in the happiness of the beloved. This it is which leads 168 90| is impossible to make it better than it is, not only as 169 22| way that its present is big with its future; (Theod. 170 73| from the body. What we call births [generations] are developments 171 75| that is, the majority) are born, multiply, and are destroyed 172 | both 173 67| full of fishes. But each branch of every plant, each member 174 64| instance, the tooth of a brass wheel has parts or fragments 175 74| and caterpillars become butterflies. (Theod. 86, 89. Pref. [ 176 26| Discours de la Conformite, &c., ss. 65.)~ 177 34| speculative Theorems and practical Canons are reduced by analysis 178 83| Author of nature Himself, capable of knowing the system of 179 25| perceptions to animals, from the care she has taken to provide 180 74| has become known, through careful studies of plants, insects, 181 14| appear. In this matter the Cartesian view is extremely defective, 182 7 | this is possible in the case of compounds, in which there 183 74| when worms become flies and caterpillars become butterflies. (Theod. 184 26| remember the pain it has caused them, and howl and run away. ( 185 12| of changes [un detail de ce qui change], which constitutes, 186 7 | in quality or internally changed by any other created thing; 187 30| of reflexion furnish the chief objects of our reasonings. ( 188 84| what a father is to his children.~ 189 55| that His goodness makes Him choose it, and His power makes 190 51| of God any Monad rightly claims that God, in regulating 191 25| them with organs, which collect numerous rays of light, 192 2 | compound is nothing but a collection or aggregatum of simple 193 5 | cannot be formed by the combination of parts [composition].~ 194 26| memory, to expect what was combined with the thing in this previous 195 52| passivities are mutual. For God, comparing two simple substances, finds 196 72| sans corps]. God alone is completely without body. (Theod. 90, 197 61| enfolded in it, for its complexity is infinite.~ 198 85| all spirits [esprits] must compose the City of God, that is 199 5 | the combination of parts [composition].~ 200 28| 28. In so far as the concatenation of their perceptions is 201 7 | of anything in it or to conceive in it any internal motion 202 30| immaterial, and of God Himself, conceiving that what is limited in 203 85| 85. Whence it is easy to conclude that the totality [assemblage] 204 17| 17. Moreover, it must be confessed that perception and that 205 60| to represent, nothing can confine it to the representing of 206 14| from bodies], and has even confirmed ill-balanced minds in the 207 65| Theod. Prelim., Disc. de la Conform. 70, and 195.)~ 208 69| the universe, no chaos, no confusion save in appearance, somewhat 209 14| perceptions of which we are not consciously aware. This has also led 210 14| distinguished from Apperception or Consciousness, as will afterwards appear. 211 26| the soul with a kind of consecutiveness, which resembles [imite] 212 22| substance is naturally a consequence of its preceding state, 213 90| brings to pass by His secret, consequent and positive [decisive] 214 80| nature which affirms also the conservation of the same total direction 215 17| of simple substances can consist. (Theod. Pref. [E. 474; 216 73| death, in the strict sense, consisting in the separation of the 217 86| the glory of God really consists, for He would have no glory 218 17| there were a machine, so constructed as to think, feel, and have 219 90| finding pleasure in the contemplation of His perfections, as is 220 47| birth, so to speak, through continual fulgurations of the Divinity 221 71| and passing out of them continually.~ 222 21| cannot perish, and it cannot continue to exist without being affected 223 10| further that this change is continuous in each.~ 224 21| stunned; as when one turns continuously round in the same way several 225 31| that which is opposed or contradictory to the false; (Theod. 44, 226 72| unembodied spirits [genies sans corps]. God alone is completely 227 48| These characteristics correspond to what in the created Monads 228 6 | come into being only by creation and come to an end only 229 66| matter there is a world of creatures, living beings, animals, 230 14| Entelechies. Thus, like the crowd, they have failed to distinguish 231 28| expect that there will be daylight to-morrow, we do so empirically, 232 69| nothing sterile, nothing dead in the universe, no chaos, 233 73| growths, while what we call deaths are envelopments and diminutions.~ 234 53| God, which leads Him to decide upon one rather than another. ( 235 90| consequent and positive [decisive] will, recognizing that 236 76| agreement with my principles deduced a priori, as above. (Theod. 237 14| Cartesian view is extremely defective, for it treats as non-existent 238 35| simple ideas, of which no definition can be given; there are 239 34| are reduced by analysis to Definitions, Axioms and Postulates.~ 240 48| attributes, according to the degree of perfection of the Monad. ( 241 9 | upon an intrinsic quality [denomination].~ 242 17| perception and that which depends upon it are inexplicable 243 77| on an organic slough [des depouilles organiques].~ 244 72| it is never all at once deprived of all its organs; and there 245 47| of which all created or derivative Monads are products and 246 42| also that created beings derive their perfections from the 247 77| put on an organic slough [des depouilles organiques].~ 248 15| Appetition. It is true that desire [l’appetit] cannot always 249 76| generation], but also no complete destruction or death in the strict sense. 250 37| involves other prior or more detailed contingent things, each 251 73| births [generations] are developments and growths, while what 252 90| wise and virtuous people to devote their energies to everything 253 71| living beings, which are devoted for ever to its service. 254 | did 255 60| but they are limited and differentiated through the degrees of their 256 16| ought not to have found any difficulty in this, as he has done 257 7 | directed, increased or diminished therein, although all this 258 73| deaths are envelopments and diminutions.~ 259 7 | which could be produced, directed, increased or diminished 260 65| universe. (Theod. Prelim., Disc. de la Conform. 70, and 261 8 | state of things would be discernible from another.~ 262 26| howl and run away. (Theod. Discours de la Conformite, &c., ss. 263 36| of the things which are dispersed throughout the universe 264 36| of minute tendencies and dispositions of my soul, which go to 265 4 | 4. No dissolution of these elements need be 266 61| motion has an effect upon distant bodies in proportion to 267 14| crowd, they have failed to distinguish between a prolonged unconsciousness 268 20| remember nothing and have no distinguishable perception; as when we fall 269 29| and eternal truths that distinguishes us from the mere animals 270 3 | extension nor form [figure] nor divisibility. These Monads are the real 271 65| matter is not only infinitely divisible, as the ancients observed, 272 36| nature and the infinite division of bodies. There is an infinity 273 26| when a stick is shown to dogs, they remember the pain 274 76| reasonings, made a posteriori and drawn from experience are in perfect 275 20| overcome with a profound dreamless sleep. In this state the 276 67| member of every animal, each drop of its liquid parts is also 277 90| after having done their duty, and who love and imitate, 278 68| 68. And though the earth and the air which are between 279 85| 85. Whence it is easy to conclude that the totality [ 280 83| architectonic ensamples [echantillons], each mind being like a 281 18| them a certain perfection (echousi to enteles); they have a 282 38| particular changes exists only eminently, as in its source; and this 283 28| animals, resembling the empirical physicians, whose methods 284 28| daylight to-morrow, we do so empirically, because it has always so 285 28| actions we are nothing but empirics. For instance, when we expect 286 65| nature has been able to employ this divine and infinitely 287 84| 84. It is this that enables spirits [or minds—esprits] 288 36| reasons might go on into endless detail, because of the immense 289 79| causes through appetitions, ends, and means. Bodies act according 290 90| virtuous people to devote their energies to everything which appears 291 61| unroll everything that is enfolded in it, for its complexity 292 83| it through architectonic ensamples [echantillons], each mind 293 18| certain perfection (echousi to enteles); they have a certain self-sufficiency ( 294 84| spirits [or minds—esprits] to enter into a kind of fellowship 295 71| like rivers, and parts are entering into them and passing out 296 1 | simple substance, which enters into compounds. By ‘simple’ 297 73| what we call deaths are envelopments and diminutions.~ 298 8 | any motion, exactly the equivalent of what it already had, 299 29| the rational soul or mind [esprit].~ 300 86| natural world, and is the most exalted and most divine among the 301 59| to call proved) fittingly exalts the greatness of God; and 302 17| being so, we should, on examining its interior, find only 303 90| we should find that it exceeds all the desires of the wisest 304 71| portion of matter belonging exclusively to itself or attached to 305 43| is not only the source of existences but also that of essences, 306 38| variety of particular changes exists only eminently, as in its 307 19| general sense which I have explained, then all simple substances 308 52| passive in so far as the explanation [raison] of what takes place 309 30| and through their abstract expression, that we rise to acts of 310 61| inter-communication of things extends to any distance, however 311 3 | parts, there can be neither extension nor form [figure] nor divisibility. 312 83| the universe, and to some extent of imitating it through 313 11| internal principle, since an external cause can have no influence 314 14| matter the Cartesian view is extremely defective, for it treats 315 14| like the crowd, they have failed to distinguish between a 316 69| 69. Thus there is nothing fallow, nothing sterile, nothing 317 43| 43. It is farther true that in God there is 318 84| subjects, and, indeed, what a father is to his children.~ 319 4 | of these elements need be feared, and there is no conceivable 320 17| constructed as to think, feel, and have perception, it 321 19| be called souls; but as feeling [le sentiment] is something 322 26| perception, and they come to have feelings similar to those they had 323 84| to enter into a kind of fellowship with God, and brings it 324 | few 325 3 | neither extension nor form [figure] nor divisibility. These 326 17| that is to say, by means of figures and motions. And supposing 327 90| the Author of all good, finding pleasure in the contemplation 328 52| comparing two simple substances, finds in each reasons which oblige 329 59| venture to call proved) fittingly exalts the greatness of 330 74| generation], as when worms become flies and caterpillars become 331 71| bodies are in a perpetual flux like rivers, and parts are 332 21| 21. And it does not follow that in this state the simple 333 3 | be neither extension nor form [figure] nor divisibility. 334 5 | means, since it cannot be formed by the combination of parts [ 335 | formerly 336 37| reason, we are no further forward: and the sufficient or final 337 64| brass wheel has parts or fragments which for us are not artificial 338 47| speak, through continual fulgurations of the Divinity from moment 339 15| l’appetit] cannot always fully attain to the whole perception 340 30| these acts of reflexion furnish the chief objects of our 341 22| present is big with its future; (Theod. 350.)~ 342 73| body. What we call births [generations] are developments and growths, 343 72| nor unembodied spirits [genies sans corps]. God alone is 344 90| perfections, as is the way of genuine ‘pure love,’ which takes 345 54| perfection it contains in germ. (Theod. 74, 167, 350, 201, 346 58| to say, it is the way to get as much perfection as possible. ( 347 21| succession, whence comes a giddiness which may make us swoon, 348 29| from the mere animals and gives us Reason and the sciences, 349 88| of nature, and that this globe, for instance, must be destroyed 350 13| natural change takes place gradually, something changes and something 351 48| created Monads forms the ground or basis, to the faculty 352 31| 31. Our reasonings are grounded upon two great principles, 353 73| generations] are developments and growths, while what we call deaths 354 27| effect as a long-formed habit, or as many and oft-repeated 355 76| 76. But this is only half of the truth, and accordingly 356 61| might read in each what is happening everywhere, and even what 357 90| trust in Providence, after having done their duty, and who 358 25| also that nature has given heightened perceptions to animals, 359 | Hence 360 48| Entelechies (or perfectihabiae, as Hermolaus Barbarus translated the 361 24| so to speak, striking and highly-flavoured, we should always be in 362 61| place: sympnoia panta, as Hippocrates said. But a soul can read 363 26| it has caused them, and howl and run away. (Theod. Discours 364 82| so to speak, attain to human nature through an actual 365 59| 59. Besides, no hypothesis but this (which I venture 366 63| that which represents it, i.e. in the perceptions of the 367 51| Monad upon another is only ideal, and it can have its effect 368 35| of proof; and these are identical propositions, whose opposite 369 14| and has even confirmed ill-balanced minds in the opinion that 370 40| possible being, must be illimitable and must contain as much 371 27| the strength of the mental image which impresses and moves 372 46| 46. We must not, however, imagine, as some do, that eternal 373 71| 71. But it must not be imagined, as has been done by some 374 90| their duty, and who love and imitate, as is meet, the Author 375 83| universe, and to some extent of imitating it through architectonic 376 48| the word) there are only imitations of these attributes, according 377 26| consecutiveness, which resembles [imite] reason, but which is to 378 30| and the compound, of the immaterial, and of God Himself, conceiving 379 61| with which it itself is in immediate contact. Wherefore it follows 380 36| endless detail, because of the immense variety of things in nature 381 80| recognized that souls cannot impart any force to bodies, because 382 68| mostly so minute as to be imperceptible to us.~ 383 49| another, in so far as it is imperfect. Thus activity [action] 384 42| instance of this original imperfection of created beings may be 385 42| influence of God, but that their imperfections come from their own nature, 386 59| reason which could show the impossibility of this universal harmony, 387 27| of the mental image which impresses and moves them comes either 388 27| perceptions. For often a strong impression produces all at once the 389 42| their own nature, which is incapable of being without limits. 390 59| in which indeed he was inclined to think that I was attributing 391 18| activities and, so to speak, incorporeal automata. (Theod. 87.)~ 392 40| nothing outside of it being independent of it,—this substance, which 393 64| machine, for they give no indication of the use for which the 394 8 | had no qualities, would be indistinguishable from one another, since 395 42| may be seen in the natural inertia of bodies. (Theod. 20, 27- 396 17| which depends upon it are inexplicable on mechanical grounds, that 397 71| consequently owns other inferior living beings, which are 398 64| their smallest parts ad infinitum. It is this that constitutes 399 81| and both act as if each influenced the other.~ 400 74| careful studies of plants, insects, and animals, that the organic 401 64| for which the wheel was intended. But the machines of nature, 402 61| Wherefore it follows that this inter-communication of things extends to any 403 45| possible. And as nothing can interfere with the possibility of 404 17| should, on examining its interior, find only parts which work 405 7 | be altered in quality or internally changed by any other created 406 9 | difference founded upon an intrinsic quality [denomination].~ 407 84| them He is not only what an inventor is to his machine (which 408 13| series of changes should involve a multiplicity in the unit [ 409 74| the great transformation involved in its becoming an animal 410 90| unpunished, and all should issue in the well-being of the 411 31| contradiction, in virtue of which we judge false that which involves 412 17| increased in size, while keeping the same proportions, so 413 21| make us swoon, and which keeps us from distinguishing anything. 414 33| 33. There are also two kinds of truths, those of reasoning 415 52| far as what we distinctly know in it serves to explain [ 416 83| nature Himself, capable of knowing the system of the universe, 417 15| It is true that desire [l’appetit] cannot always fully 418 75| and are destroyed like the large animals, and it is only 419 75| conception to the rank of larger animals, may be called spermatic, 420 20| but as this state is not lasting, and the soul comes out 421 | latter 422 80| not known that there is a law of nature which affirms 423 89| satisfies in all respects God as Lawgiver, and thus that sins must 424 88| this harmony is that things lead to grace by the very ways 425 41| reality, in the strict sense, leaving out of account the limits 426 | less 427 25| collect numerous rays of light, or numerous undulations 428 78| its own laws, and the body likewise follows its own laws; and 429 67| animal, each drop of its liquid parts is also some such 430 82| spermatic animalcules, so long as they are only spermatic, 431 27| once the same effect as a long-formed habit, or as many and oft-repeated 432 57| 57. And as the same town, looked at from various sides, appears 433 28| alone, men act like the lower animals, resembling the 434 27| them comes either from the magnitude or the number of the preceding 435 75| their own kind (that is, the majority) are born, multiply, and 436 90| say, of those who are not malcontents in this great state, but 437 64| machine made by the skill of man is not a machine in each 438 86| wisdom and His power are manifested everywhere. (Theod. 146; 439 24| our perceptions nothing marked and, so to speak, striking 440 90| our being, but as to our master and to the final cause, 441 34| 34. It is thus that in Mathematics speculative Theorems and 442 | me 443 1 | compounds. By ‘simple’ is meant ‘without parts.’ (Theod. 444 61| happens to them, but also is mediately affected by bodies adjoining 445 51| effect only through the mediation of God, in so far as in 446 90| love and imitate, as is meet, the Author of all good, 447 67| branch of every plant, each member of every animal, each drop 448 70| animal is the soul; but the members of this living body are 449 27| And the strength of the mental image which impresses and 450 72| organs; and there is often metamorphosis in animals, but never metempsychosis 451 72| metamorphosis in animals, but never metempsychosis or transmigration of souls; 452 28| empirical physicians, whose methods are those of mere practice 453 17| might go into it as into a mill. That being so, we should, 454 83| souls in general are living mirrors or images of the universe 455 71| been done by some who have misunderstood my thought, that each soul 456 87| universe and God considered as Monarch of the divine City of spirits [ 457 85| under the most perfect of Monarchs. (Theod. 146; Abrege, Object. 458 86| God, this truly universal monarchy, is a moral world in the 459 59| greatness of God; and this Monsieur Bayle recognized when, in 460 | Moreover 461 14| the opinion that souls are mortal.~ 462 | mostly 463 69| one would see a confused movement and, as it were, a swarming 464 27| image which impresses and moves them comes either from the 465 75| the majority) are born, multiply, and are destroyed like 466 21| But when there is a great multitude of little perceptions, in 467 76| being by natural means [naturellement], no more does it come to 468 60| those which are either nearest or greatest in relation 469 45| prerogative that He must necessarily exist, if He is possible. 470 45| which involves no limits, no negation and consequently no contradiction, 471 15| some of it and attains to new perceptions.~ 472 89| things; and similarly that noble actions will attain their 473 14| defective, for it treats as non-existent those perceptions of which 474 83| differences I have already noted, there is also this: that 475 87| final causes, we should here notice also another harmony between 476 80| in matter. Had Descartes noticed this he would have come 477 74| entelechies, or souls; but nowadays it has become known, through 478 59| article Rorarius), he raised objections to it, in which indeed he 479 30| reflexion furnish the chief objects of our reasonings. (Theod. 480 52| finds in each reasons which oblige Him to adapt the other to 481 30| of what is called I, and observe that this or that is within 482 65| divisible, as the ancients observed, but is also actually subdivided 483 61| happened or shall happen, observing in the present that which 484 58| And by this means there is obtained as great variety as possible, 485 15| which it aims, but it always obtains some of it and attains to 486 26| those they had on the former occasion. For instance, when a stick 487 27| long-formed habit, or as many and oft-repeated ordinary perceptions.~ 488 75| it is only a few chosen ones [elus] that pass to a greater 489 31| and true that which is opposed or contradictory to the 490 77| organic slough [des depouilles organiques].~ 491 74| much perplexed about the origin of forms, entelechies, or 492 | ours 493 49| created thing is said to act outwardly in so far as it has perfection, 494 20| into a swoon or when we are overcome with a profound dreamless 495 71| and that it consequently owns other inferior living beings, 496 26| dogs, they remember the pain it has caused them, and 497 61| time as in place: sympnoia panta, as Hippocrates said. But 498 66| appears that in the smallest particle of matter there is a world 499 39| reason of all this variety of particulars, which are also connected 500 15| which produces change or passage from one perception to another