I also readily admit that there are animals, taken in the ordinary sense, that are incomparably larger than those we know of, and I have sometimes said in jest that there might be a system like ours which is the pocketwatch of some enormous giant.
This is why the ultimate reason of things must lie in a necessary substance, in which the differentiation of the changes only exists eminently as in their source; and this is what we call God.
I don’t say that bodies like flint, which are commonly called inanimate, have perceptions and appetition; rather they have something of that sort in them, as worms are in cheese.
We may say, that not only the soul (the mirror of an indestructible universe) is indestructible, but also the animal itself is, although its mechanism is frequently destroyed in parts.
For things remain possible, even if God does not choose them. Indeed, even if God does not will something to exist, it is possible for it to exist, since, by its nature, it could exist if God were to will it to exist.
Indeed every monad must be different from every other. For there are never in nature two beings, which are precisely alike, and in which it is not possible to find some difference which is internal, or based on some intrinsic quality.
