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 this metaphysician was to give to philosophy a mathematical strictness and certainty, and to reconcile its doctrines with those of theology. The universe is contemplated by him in the threefold relation of—1. Its elements; 2. Their manner of connexion; and, 3. The end of their combination. The doctrine of elements, he calls monadologie. The mutual relations of these elements, he held to be developed in a pre-established harmony. The final end of creation, he represented as an optimism. Let us accompany him at a distance, as he is constructing this system of a priori universal philosophy, in order to have before us a specimen of a class of systems, foreign, indeed, to Britain, but which may be compared with the doctrines of the Eleatics, the Alexandrians, or Spinoza, in respect of its boldness and comprehension.

Through experience, Leibnitz finds himself surrounded by compound or material bodies of amazing variety. This implies the existence of elements, of which these compounds are the results, and the nature of these elements is to be ascertained according to the laws of thought. An application of the principle of the Sufficient Reason, demonstrates that matter can consist neither of parts which are infinitely divisible, nor of atoms possessed of figure and extension. Its elements must, therefore, be simple, unextended forces, or Monads, in which we obtain the a priori idea of substance. The individuality of these monads must consist in the different series of internal changes through which each one passes in the course of its existence. In these series,