The developed mind has an elaborate body; but the least developed mind has still some body, or it would lack any mirror whatever through which to represent the world. This means, in effect, that Leibniz's system is not an unmitigated spiritual atomism. For though the spiritual atoms, or monads, are the ultimate constituents out of which nature is composed, they stand composed together from the beginning in a minimal order which cannot be broken up. Each monad, if it is to be anything at all, must be a continuing finite representation of the universe, and to be that it must have a body, that is to say, it must have other monads in a permanent relation of mutual correspondence with it. And if you said to Leibniz, 'But surely any physical body can be broken up, and this must mean the dissolution of the organic relation between its monadical constituents,' he would take refuge in the infinitesimal. The wonders revealed by that new miracle, the microscope, suggested what the intrinsic divisibility of space itself suggests--whatever organization is broken up, there will still be a minute organization within each of the fragments which remains unbroken--and so _ad infinitum_. You will never come down to loose monads, monads out of all organization. You will never disembody the monads, and so remove their representative power; you will only reduce their bodies and so impoverish their representative power. In this sense no animal dies and no animal is generated. Death is the reduction and generation the enrichment of some existing monad's body; and, by being that, is the enrichment or the reduction of the monad's mental life. 'But,' our common sense protests, 'it is too great a strain on our credulity to make the real nature of things so utterly different from what sense and science make of them. If the real universe is what you say it is, why do our minds represent it to us as they do?' The philosopher's answer is, 'Because they _represent_ it. According to the truth of things, each monad is simply its own mental life, its own world-view, its own thoughts and desires. To know things as they are would be simultaneously to live over, as though from within and by a miracle of sympathy, the [25] biographies of an infinite number of distinct monads. This is absolutely impossible. Our senses represent the coexistent families of monads _in the gross_, and therefore conventionally; what is in fact the mutual representation of monads in ordered systems, is represented as the mechanical interaction of spatially extended and material parts.' This does not mean that science is overthrown. The physical world-view is in terms of the convention of representation, but it is not, for all that, illusory. It can, ideally, be made as true as it is capable of being. There is no reason whatever for confusing the 'well-grounded seemings' of the apparent physical world with the fantastic seemings of dream and hallucination.