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

what I have just been saying is true of all living beings and
animals (namely that animals and souls come into being when the
world begins and no more come to an end that the world does), yet
there is this peculiarity in rational animals, that their spermatic
animalcules, so long as they are only spermatic, have merely
ordinary or sensuous [sensitive] souls; but when those which are
chosen [elus], so to speak, attain to human nature through an actual
conception, their sensuous souls are raised to the rank of reason
and to the prerogative of minds [esprits]. (Theod. 91, 397.)

83. Among other differences which exist between ordinary souls and
minds [esprits], some of which differences I have already noted, there
is also this: that souls in general are living mirrors or images of
the universe of created things, but that minds are also images of
the Deity or Author of nature Himself, capable of knowing the system
of the universe, and to some extent of imitating it through
architectonic ensamples [echantillons], each mind being like a small
divinity in its own sphere. (Theod. 147.)

84. It is this that enables spirits [or minds- esprits] to enter
into a kind of fellowship with God, and brings it about that in
relation to them He is not only what an inventor is to his machine
(which is the relation of God to other created things), but also
what a prince is to his subjects, and, indeed, what a father is to his
children.

85. Whence it is easy to conclude that the totality [assemblage]
of all spirits [esprits] must compose the City of God, that is to say,
the most perfect State that is possible, under the most perfect of
Monarchs. (Theod. 146; Abrege, Object. 2.)

86. This City of God, this truly universal monarchy, is a moral
world in the natural world, and is the most exalted and most divine
among the works of God; and it is in it that the glory of God really
consists, for He would have no glory were not His greatness and His
goodness known and admired by spirits [esprits]. It is also in
relation to this divine City that God specially has goodness, while
His wisdom and His power are manifested everywhere. (Theod. 146;
Abrege, Object. 2.)

87. As we have shown above that there is a perfect harmony between
the two realms in nature, one of efficient, and the other of final
causes, we should here notice also another harmony between the
physical realm of nature and the moral realm of grace, that is to say,
between God, considered as Architect of the mechanism [machine] of the
universe and God considered as Monarch of the divine City of spirits
[esprits]. (Theod. 62, 74, 118, 248, 112, 130, 247.)

88. A result of this harmony is that things lead to grace by the
very ways of nature, and that this globe, for instance, must be