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Though not explicitly defined here, in the correspondence with Clarke, Leibniz addresses the immaterial, immanent force or entelechy within all living and non-living matter--the monad--as a spiritual "simple substance," or "soul" (A Collection of Papers, 245); each monad has its own organic body (distinct from the body of which it is the entelechy), which in turn is composed of monads, ad infinitum.
The idea of the monad, a single indivisible element that contains the entire world, is inherendy transnational and cosmopolitan.
By definition of tensor, for each object X of C, a monad [K.
This circular nature, this return, is what Plato had in mind in the concept of the monad and is also true to the nature of a litany, Donne's included.
We return to the question of what gives independence to the cosmically formed and endowed soul monad, that non-matter which is not a substance and yet is simultaneously multiple and One (i.
Monad is one of a series of events and exhibitions being staged under the 1913: Rite of Spring umbrella, which explores Stravinsky's work and promotes a contemporary collaboration between Scottish students and emerging artists.
Here again Garber convincingly argues against those competing interpretations, most notably Robert Adams's 'qualified monad conception' (93-7), that try to assimilate these ideas to Leibniz's subsequent monadology by downplaying the significance of corporeal substance talk in these middle years and emphasizing the continuity of this metaphysics with Leibniz's latter thought.
Harvey extends his representation of the monad as being open to outside relations to argue that understanding 'a category like "money"' is impossible 'without examining the way it internalises all sorts of other meanings such as commodity, labor, gender, status, memory, capital, and the state' (Harvey, 2006: 271).
In our present theory, this underlying substance is further identified as a non-composite self-intelligent Monad ("Nous'"), without any known attribute whatsoever other than "surjective, conscious Being-in-itself': we can make no mention of extensivity, multiplicity, and the entire notion of knowledge set at this "level" of Reality, whether subjectively or objectively, or both simultaneously.
For instance, traditional human associations with the land are suggested in Fragment 11 through painted motifs that echo the shape of the monad.
But inflected with properties deriving from the neoplatonist tradition, each monad was conceived as "pregnant with its own future" and said to "express the entire universe" in its own internal representational and appetitive states.
Whatever words we use--"a single monad," "the church," "the people of God" or "the community of believers" --as we celebrate the gift of the body of Christ, we also celebrate the gift of one another in Christ.