226 THE MONADOLOGY 



15. The activity of the internal principle which pro- 

 duces change or passage from one perception to another 



_may be called Appetition. It is true that desire [I'appetit] 

 cannot always fully attain to the whole perception at 

 which it ajms, but it always obtains some of if and 

 attains to new perceptions 26 . 



1 6. We have in ourselves experience of a multiplicity 

 in simple substance, when we find that the least thought 

 of which we are conscious involves variety in its object 27 . 

 Thus all those who admit that the soul is a simple 

 substance should admit this multiplicity in the Monad ; 

 and M. Bayle 28 ought not to have found "any difficulty 



seems to me not improbable that in the last words of this section 

 Leibniz may have in view, among others, the wandering Irishman, 

 John Toland (1670-1722), author of Christianity not Mysterious, who 

 was in Berlin in 1702 and had a brief correspondence with Leibniz, 

 in which the question of the immortality of the soul is referred to. 

 Leibniz writes to the Princess Sophia Charlotte with something 

 like a kindly contempt of Toland's readiness to take either side of 

 a question. See G. vi. pp. 508 sqq. Of. Principles of Nature and of 

 Grace, 4. 



- 6 See Introduction, Part ii. p. 33. Cf. Principles of Nature and of Grace, 

 2. In many of his writings Leibniz uses the word ' tendencies ' 

 (tendances} for appetitions. Force is a form of appetition or 

 tendency, i. e. it is not merely what actually appears as motion, &c., 

 but it includes something potential. And it is not really, but only 

 ideally, an influence of one substance upon another. Cf. appetition, 

 in respect of likeness and difference, with Spinoza's Conatus. 



27 Cf. Nouveaux Essais, bk. ii. ch. 2 (E. 227 a ; G. v. 109). 



88 Pierre Bayle, the son of a Protestant clergyman, was born at 

 Carlat in Languedoc, in 1647. He was educated at the University 

 of Toulouse, where, under the influence of Jesuit teachers, he 

 became a Roman Catholic. But his Roman Catholicism was not 

 lasting and, having returned to his original faith, he avoided the 

 censures of the Church by going to Geneva. After some years of 

 wandering he became a Professor of Philosophy in the University 

 of Sedan (1675). But owing to the < free- thinking ' of Bayle and 

 others Louis XIV summarily suppressed this Protestant University 

 in 1681, and Bayle went, as Professor of History and Philosophy, to 

 a newly established institution at Rotterdam. In 1684 he founded 

 the Nouvelles de la RepuUique des Lettres, a monthly review of new books, 

 &c., to which there is frequent reference in the writings of Leibniz. 



