adjusted, accommodated to each other, and to the whole, each being a
representative of all the rest and a mirror of the universe, that each
feels all that passes in the rest, and all conspire in every act, [28]
more or less effectively, in the ratio of their nearness to the prime
agent. This is Leibnitz's idea of preestablished harmony, which,
perhaps, would be better expressed by the term "necessary consent."
"In the ideas of God, each monad has a right to demand that God, in
regulating the rest from the commencement of things, shall have
regard to it; for since a created monad can have no physical
influence on the interior of another, it is only by this means that
one can be dependent on another."--"The soul follows its own laws
and the body follows its own, and they meet in virtue of the
preestablished harmony which exists between all substances, as
representatives of one and the same universe. Souls act according to
the laws of final causes by appetitions, etc. Bodies act according to
the laws of efficient causes or the laws of motion. And the two
kingdoms, that of efficient causes and that of final causes,
harmonize with each other." [29]

[Footnote 28: In this connection, Leibnitz quotes the remarkable
saying of Hippocrates, [_Greek: Sumpnoia panta_]. The universe
breathes together, conspires.--_Monadal_. 61.]

[Footnote 29: _Monadol_. 78, 79.]

The Preestablished Harmony, then, is to be regarded as the
philosophic statement of a fact, and not as a theory concerning the
cause of the fact. But, like all philosophic and adequate statements,
it answers the purpose of a theory, and clears up many difficulties.
It is the best solution we know of the old contradiction of