γ. He goes on to say that the sufficient reason has reference to the representation of the monads. The principles of things are monads, of which each is for itself, without having influence on the others. If now the Monad of monads, God, is the absolute substance, and individual monads are created through His will, their substantiality comes to an end. There is therefore a contradiction present, which remains unsolved in itself—that is between the one substantial monad and the many monads for which independence is claimed, because their essence consists in their standing in no relation to one another. Yet at the same time, in order to show the harmony that exists in the world, Leibnitz understands the relation of monads to monads more generally as the unity of contrasted existences, namely of soul and body. This unity he represents as a relation without difference, and notionless, _i.e._ as a pre-established harmony.[266] Leibnitz uses here the illustration of two clocks, which are set to the same hour, and keep the same time;[267] in the same way the movement of the kingdom of thought goes on, determined in accordance with ends, and the movement onward of the corporeal kingdom which corresponds with it, proceeds according to a general causal connection.[268] The case is the same as with Spinoza, that these two sides of the universe have no connection with each other, the one does not influence the other, but both are entirely indifferent to one another; it is really the differentiating relation of the Notion that is lacking. In abstract thought that is without Notion, that determination now receives the form of simplicity, of implicitude, of indifference with regard to what is other, of a self-reflection that has no movement: in this way red in the abstract is in a position of indifference as regards blue, &c. Here, as before, Leibnitz forsakes his principle of individuation; it has only the sense of being exclusively one, and of not reaching to and including what is other; or it is only a unity of the popular conception, not the Notion of unity. The soul has thus a series of conceptions and ideas which are developed from within it, and this series is from the very first placed within the soul at its creation, _i.e._ the soul is in all immediacy this implicit determination; determination is, however, not implicit, but the reflected unfolding of this determination in the ordinary conception is its outward existence. Parallel with this series of differentiated conceptions, there now runs a series of motions of the body, or of what is external to the soul.[269] Both are essential moments of reality; they are mutually indifferent, but they have also an essential relation of difference.