There are three styles, which correspond to the three grades of intellectual culture. The sensuous stage uses simple, categorical sentences, and relates facts, while the reflective stage uses hypothetical ones, and marks relations between one fact and another; it introduces antithesis. The stage of the Reason uses the disjunctive sentence, and makes an assertion exhaustive, by comprehending in it a multitude of interdependencies and exclusions. Thus it happens that the style of a Hegel is very difficult to master, and cannot be translated adequately into the sensuous style, although many have tried it. A person is very apt to blame the style of a deep thinker when he encounters him for the first time. It requires an “expert swimmer” to follow the discourse, but for no other reason than that the mind has not acquired the strength requisite to grasp in one thought a wide extent of conceptions. THE JOURNAL OF SPECULATIVE PHILOSOPHY. Vol. I. 1867. No. 3. THE MONADOLOGY. [Translated from the French of LEIBNITZ, by F. H. HEDGE.] 1. The Monad, of which we shall here speak, is merely a simple substance entering into those which are compound; simple, that is to say, without parts. 2. And there must be simple substances, since there are compounds; for the compound is only a collection or aggregate of simples. 3. Where there are no parts, neither extension, nor figure, nor divisibility is possible; and these Monads are the veritable Atoms of Nature—in one word, the Elements of things. 4. There is thus no danger of dissolution, and there is no conceivable way in which a simple substance can perish naturally. 5. For the same reason, there is no way in which a simple substance can begin naturally, since it could not be formed by composition. 6. Therefore we may say that the Monads can neither begin nor end in any other way than all at once; that is to say, they cannot begin except by creation, nor end except by annihilation; whereas that which is compounded, begins and ends by parts. 7. There is also no intelligible way in which a Monad can be altered or changed in its interior by any other creature, since it would be impossible to transpose anything in it, or to conceive in it any internal movement—any movement excited, directed, augmented or diminished within, such as may take place in compound bodies, where there is change of parts. The Monads have no windows through which anything can enter or go forth. It would be impossible for any accidents to detach themselves and go forth from the substances, as did formerly the Sensible Species of the Schoolmen. Accordingly, neither substance nor accident can enter a Monad from without.