slightest fact in the world, and in some way it is affected. The law of the universe is one of completed reciprocity, and this law must be mirrored in every existence of the universe. Increase the activity, the representative power, until it becomes turned back, as it were, upon itself, until the monad not only is a mirror, but knows itself as one, and you have man. The soul of man is the world come to consciousness of itself. The realm of monads in what we call the inorganic world and the lower organic realm shows us the monad let and hindered in its development. These realms attempt to speak forth the law of their being, and reveal the immanent presence of the universe; but they do not hear their own voice, their utterance is only for others. In man the universe is manifested, and is manifested to man himself. CHAPTER IV. LOCKE AND LEIBNIZ.--INNATE IDEAS. The reader, impatient of what may have seemed an over-long introduction, has perhaps been asking when he was to be brought to the subject under consideration,--the relations of Leibniz to Locke. But it has been impossible to come to this question until we had formed for ourselves an outline of the philosophical position of Leibniz. Nowhere in the "Nouveaux Essais" does Leibniz give a connected and detailed exposition of his philosophy, either as to his standpoint, his fundamental principles, or his method. Some preliminary view of his position is therefore a necessity. The demand for this preliminary exposition becomes more urgent as we recognize that Leibniz's remarks upon Locke are not a critique of Locke from the standpoint of the latter, but are the application of his own philosophical conclusions. Criticism from within, an examination of a system of thought with relation to the consistency and coherency of its results, the connection between these results and the method professedly employed, investigation which depends not at all upon the position of the critic, but occupies itself with the internal relations of the system under discussion,--such criticism is a product of the present century. What we find in the "Nouveaux Essais" is a comparison of the ideas of Locke with those of Leibniz himself, a testing of the former by the latter as a standard, their acceptance when they conform, their rejection when they are opposed, their completion when they are in partial harmony.