ESTIMATE OF LEIBNIZ'S PHILOSOPHY 189 



Loibniz's conception of the Monad, and the result is that 

 while his speculation points to a view of the universe as 

 one system in which the elements are intrinsically and 

 not externally combined, he does not go far enough to 

 secure this metaphysical position, just as he does not 

 push his logical analysis far enough to reconcile the 

 principles of contradiction and sufficient reason. The 

 Hegelian l notion ' is thus the completion of what is 

 vaguely shadowed forth in the Monad of Leibniz, and 

 more especially in the Monas Monadum, in which all is 

 (however unsatisfactorily) brought to unity. For the 

 notion implicitly contains all in itself, and all is realized 

 through its logical (not temporal) development. Like 

 the Monad, the notion is not in time any more than it is in 

 space ; it comprehends both. The difference is that by 

 Leibniz the development is conceived as a continuous 

 growth or increase in a certain fundamental quality 

 (clearness and distinctness of perception), while by Hegel 

 it is represented as a dialectic movement from that which 

 is relatively abstract, through its correlative abstraction 

 (or its ' negation ') to that which, comprehending or 

 uniting both, is relatively concrete. For Leibniz develop- 

 ment is from small to great (witness, for instance, his 

 petites perceptions) ; for Hegel development is from frag- 

 ments to wholes, or rather from the vague and undeter- 

 mined to the definite and determined. 



Accordingly what Leibniz means by saying that the 

 Monad (or its qualities) cannot go out of itself and cannot 

 be entered or influenced from outside, would by Hegel be 

 expressed as the doctrine that thought or self-consciousness 

 is reality, the universe, and that accordingly it can neither 

 go beyond itself nor have anything beyond it. It may 

 sunder itself ideally, but it cannot really go out of itself, 

 for there is no ' out of itself/ In the same way the Monad 

 may ideally be sundered into active and passive elements 

 (entelechy and materia prima^, but it can really give 

 nothing and it can really receive nothing. The difference 



