the case that it is different in respect of other things. Fifthly: These representations and ideas are not necessarily conscious representations and ideas, any more than all monads as forming representations are conscious. It is true that consciousness is itself perception, but a higher grade of the same; perceptions of consciousness Leibnitz calls apperceptions. The difference between the merely representing and the self-conscious monads Leibnitz makes one of degrees of clearness. The expression representation has, however, certainly something awkward about it, since we are accustomed to associate it only with consciousness, and with consciousness as such; but Leibnitz admits also of unconscious representation. When he then adduces examples of unconscious representations, he appeals to the condition of a swoon or of sleep, in which we are mere monads: and that representations without consciousness are present in such states he shows from the fact of our having perceptions immediately after awakening out of sleep, which shows that others must have been there, for one perception arises only out of others.[252] That is a trivial and empirical demonstration. Sixthly: These monads constitute the principle of all that exists. Matter is nothing else than their passive capability. This passive capability it is which constitutes the obscurity of the representations, or a confusion which never arrives at distinction, or desire, or activity.[253] That is a correct definition of the conception; it is Being, matter, in accordance with the moment of simplicity. This is implicitly activity; “mere implicitness without actualization” would therefore be a better expression. The transition from obscurity to distinctness Leibnitz exemplifies by the state of swooning. Seventhly: Bodies as bodies are aggregates of monads: they are mere heaps which cannot be termed substances, any more than a flock of sheep can bear this name.[254] The continuity of the same is an arrangement or extension, but space is nothing in itself;[255] it is only in another, or a unity which our understanding gives to that aggregate.[256] b. Leibnitz goes on to determine and distinguish more clearly as the principal moments, inorganic, organic, and conscious monads, and he does it in the following way.