"Monadology" - читать интересную книгу автора (Leibniz Gottfried Wilhelm)

read in itself only that which is there represented distinctly; it
cannot all at once unroll everything that is enfolded in it, for its
complexity is infinite.

62. Thus, although each created Monad represents the whole universe,
it represents more distinctly the body which specially pertains to it,
and of which it is the entelechy; and as this body expresses the whole
universe through the connexion of all matter in the plenum, the soul
also represents the whole universe in representing this body, which
belongs to it in a special way. (Theod. 400.)

63. The body belonging to a Monad (which is its entelechy or its
soul) constitutes along with the entelechy what may be called a living
being, and along with the soul what is called an animal. Now this body
of living being or of an animal is always organic; for, as every Monad
is, in its own way, a mirror of the universe, and as the universe is
ruled according to a perfect order, there must also be order in that
which represents it, i.e. in the perceptions of the soul, and
consequently there must be order in the body, through which the
universe is represented in the soul. (Theod. 403.)

64. Thus the organic body of each living being is a kind of divine
machine or natural automaton, which infinitely surpasses all
artificial automata. For a machine made by the skill of man is not a
machine in each of its parts. For instance, the tooth of a brass wheel
has parts or fragments which for us are not artificial products, and
which do not have the special characteristics of the machine, for they
give no indication of the use for which the wheel was intended. But
the machines of nature, namely, living bodies, are still machines in
their smallest parts ad infinitum. It is this that constitutes the
difference between nature and art, that is to say, between the
divine art and ours. (Theod. 134, 146, 194, 403.)

65. And the Author of nature has been able to employ this divine and
infinitely wonderful power of art, because each portion of matter is
not only infinitely divisible, as the ancients observed, but is also
actually subdivided without end, each part into further parts, of
which each has some motion of its own; otherwise it would be
impossible for each portion of matter to express the whole universe.
(Theod. Prelim., Disc. de la Conform. 70, and 195.)

66. Whence it appears that in the smallest particle of matter
there is a world of creatures, living beings, animals, entelechies,
souls.

67. Each portion of matter may be conceived as like a garden full of
plants and like a pond full of fishes. But each branch of every plant,
each member of every animal, each drop of its liquid parts is also
some such garden or pond.