admit." If Locke admits then (as he does) certain capacities inherent in the soul, he cannot mean the scholastic fiction of bare capacity or mere possibility; he must mean "real possibilities,"--that is, capacities accompanied with some actual tendency, an inclination, a disposition, an aptitude, a preformation which determines our soul in a certain direction, and which makes it necessary that the possibility becomes actual. And this tendency, this actual inclination of intelligence in one way rather than another, so that it is not a matter of indifference to intelligence what it produces, is precisely what constitutes an innate idea. So Leibniz feels certain that at bottom Locke must agree with him in this matter if the latter is really in earnest in rejecting the "faculties" of the scholastics and in wishing for a real explanation of knowledge. But the argument of Locke rests upon yet another basis. He founds his denial of innate ideas not only upon a static conception of their ready made existence "in" the soul, but also upon an equally mechanical conception of consciousness. "Nothing can be in the mind which is not in consciousness." This statement appears axiomatic to Locke, and by it he would settle the whole discussion. Regarding it, Leibniz remarks that if Locke has such a prejudice as this, it is not surprising that he rejects innate ideas. But consciousness and mental activity are not thus identical. To go no farther, the mere empirical fact of memory is sufficient to show the falsity of such an idea. Memory reveals that we have an indefinite amount of knowledge of which we are not always conscious. Rather than that knowledge and consciousness are one, it is true that actual consciousness only lays hold of an infinitesimal fraction of knowledge. But Leibniz does not rely upon the fact of memory alone. We must constantly keep in mind that to Leibniz the soul is not a form of being wholly separate from nature, but is the culmination of the system of reality. The reality is everywhere the monad, and the soul is the monad with the power of feeling, remembering, and connecting its ideas. The activities of the monad, those representative changes which sum up and symbolize the universe, do not cease when we reach the soul. They are continued. If the soul has the power of attention, they are potentially conscious. Such as the soul actually attends to, thus giving them relief and making them distinct, are actually conscious. But all of them exist.