Leibniz repeats when he says, "Those who would reduce all things to modifications of one universal substance do not have sufficient regard to the _order_, the _harmony_ of reality." Leibniz applies here, as everywhere, the principle of continuity, which is unity in and through diversity, not the principle of bare oneness. There is a kingdom of monads, a realm truly infinite, composed of individual unities or activities in an absolute continuity. Leibniz was one of the first, if not the first, to use just the expression "uniformity of nature;" but even here he explains that it means "uniform in variety, one in principle, but varied in manifestation." The world is to be as rich as possible. This is simply to say that distinct individuality as well as ultimate unity is a law of reality. But has not Leibniz fallen into a perilous position? In avoiding the monotone of unity which characterizes the thought of Spinoza, has he not fallen into a lawless variety of multiplicity, infinitely less philosophic than even the dualism of Descartes, since it has an infinity of ultimate principles instead of only two? If Spinoza sacrificed the individual to the universe, has not Leibniz, in his desire to emphasize the individual, gone to the other extreme? Apparently we are introduced to a universe that is a mere aggregate of an infinite multiplicity of realities, each independent of every other. Such a universe would not be a universe. It would be a chaos of disorder and conflict. We come, therefore, to a consideration of the relation between these individual monads and the universe. We have to discover what lifts the monads out of their isolation and bestows upon them that stamp of universality which makes it possible for them to enter into the coherent structure of reality: in a word, what is the universal content which the monad in its formal individuality bears and manifests?