The Logic of Thought. Джон Дьюи

of souls or monads. What appears to be lifeless is in reality like a pond full of fishes, like a drop of water full of infusoria. Everything is organic down to the last element. More truly, there is no last element. There is a true infinity of organic beings wrapped up in the slightest speck of apparently lifeless matter. These illustrations, like many others which Leibniz uses, are apt to suggest that erroneous conception of the relation of monads to spirit which we were obliged, in Leibniz’s name, to correct at the outset,—the idea, namely, that matter is composed, in a spatial or mechanical way, of monads. But after the foregoing explanations we can see that what Leibniz means when he says that every portion of matter is full of entelechies or souls, like a garden full of plants, is that there is an absolute continuity of spiritual principles, each having its ideal relation with every other. There is no point of matter which does not represent in a confused way the entire universe. It is therefore as infinite in its activities as the universe. In idea also it is capable of representing in distinct consciousness, or as a development of its own self-activity, each of these infinite activities.

      In a word, every created or finite being may be regarded as matter or as spirit, according as it is accounted for by its external relations, as the reasons for what happen in it are to be found elsewhere than in its own explicit activity, or according as it shows clearly in itself the reasons for its own modifications, and also accounts for changes occurring in other beings. The externally conditioned is matter; the internally conditioned, the self-explanatory, is self-active, or spirit. Since all external relations are finally dependent on organic; since the ultimate source of all explanation must be that which is its own reason; since the ultimate source of all activity must be that which is self-active,—the final reason or source of matter is spirit.