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ME TA PH YSICS : FREES TA B LI SHED HA RMON Y. 275 each according to immanent laws and without external influence, follow an exactly parallel course, and the result is the same as though there were a constant mutual interac- tion. This general idea of a. pre-established harmony finds special application in the problem of the interaction between body and soul. Body and soul are like two clocks so excellently constructed that, without needing to be regu- lated by each other, they show exactly the same time. Over the numberless lesser miracles with which occasion- alism burdened the Deity, the one great miracle of the pre- established harmony has an undeniable advantage. As one great miracle it is more worthy of the divine wisdom than the many lesser ones, nay, it is really no miracle at all, since the harmony does not interfere with natural laws, but yields them. This idea may even be freed from its theological investiture and reduced to the purely metaphysical expression, that the natures of the monads, by which the succession of their representations is determined in conformity with law, consist in nothing else than the sum of relations in which this individual thing stands to all other parts of the world, wherein each member takes account of all others and at the same time is considered by them, and thus exerts influence as well as suffers it. In this way the external idea of an artificial adaptation is avoided. The essence of each thing is simply the position which it occupies in the organic whole of the universe; each member is related to every other and shares actively and passively in the life of all the rest. The history of the universe is a single great process in numberless reflections. The metaphysics of Leibnitz begins with the concept of representation and ends with the harmony of the universe. The representations were multiplicity (the endless plurality of the represented) in unity (the unity of the representing monad); the harmony is unity (order, congruity of the world-image) in multiplicity (the infinitely manifold degrees of clearness in the representations). All monads repre- sent the same universe; each one mirrors it differently. .' The unity, as well as the difference, could not be greater than it is; every possible degree of distinctness of represen- tation is present in each single monad, and yet there is a