410 PRINCIPLES OF NATURE AND GRACE 



an infinity of degrees in the Monads, one dominating 

 more or less over another. But when the Monad has 

 organs so arranged that they give prominence and sharp- 

 ness [du relief et du distingue] to the impressions they 

 receive, and consequently to the perceptions which repre- 

 sent these (as, for instance, when, by means of the form 

 of the eye's humours, the rays of light are concentrated 

 and act with more force), this may lead to feeling [senti- 

 ment] 15 , that is to say, to a perception accompanied by 

 memory, in other words, a perception of which a certain 

 echo long remains, so as to make itself heard l6 on occa- 

 sion. Such a living being is called an animal, as its 

 Monad is called a soul. And when this soul is raised to 

 reason, it is something more sublime and is reckoned 

 among spirits [esprits], as will presently be explained. It 

 is true that animals are sometimes in the condition of 

 mere [simple] living beings and their souls in the condition 

 of mere Monads 17 , namely when their perceptions are not 

 sufficiently sharp [distingue:] to be remembered, as happens 

 in a deep dreamless sleep or in a swoon. But perceptions 

 which have become completely confused are sure to be 

 developed again in animals 18 , for reasons which I shall 



15 The transition from the unconscious to the conscious per- 

 ception is not by any means made clear. Leibniz is, of course, 

 using ordinary language ; but it is difficult to see how he could 

 translate it into the terms of his system, unless he were to content 

 himself with saying that conscious Monads have less confused 

 perceptions than unconscious Monads and have bodies whose 

 organs are differently arranged. For, in Leibniz's view, the action 

 of any one Monad upon another is purely ideal ; and there is 

 nothing in the world but Monads. Cf. Monadology, 25. 



115 G. reads etendre, which might here be translated 'increase,' for 

 entendre [heard], which is E.'s reading. Entendre seems more natural. 



17 i. e. unconscious living beings and unconscious Monads. 



18 That is, perceptions (in animals) which have passed into the 

 complete confusion of unconsciousness are sure to pass into con- 

 sciousness again. Confusion in perceptions is the same thing as 

 envelopment or contraction. (Hence the petites perceptions are con- 

 fused.) On the other hand, clearness in perceptions is the same 

 thing as development or expansion. Cf. note 51 and New Essays, 

 Introduction, note 74. 



