After ontology, Darjes turns his attention to monadology, which in his philosphy means two things: firstly, a discipline for the study of simple entities in general, and secondly, particularly study of those simple entities, which constitute complex entities, or elements. It is just natural to start with the general part.
Now, the essence of any simple entity, Darjes begins, consists of two things. Firstly, as simple it is indivisible or does not consist of further entities. Secondly, an an entity it is impenetrable or it cannot be a determination of any other entity. Just like in all previous Wolffian philosophy, because of its simplicity, a simple entity cannot have been generated from previously existing entities that would retain their existence even after the generation of new entity. Instead, a generated simple entity would have to have appeared instantaneously out of nothing. Similarly, when a simple entity is destroyed, it will be completely annihilated.
Another commonplace with earlier Wolffians is the importance of force as a basic characteristic of simple entities. For instance, because a simple entity does not consist of many entities, the only way quantities can be applied to it is through the strength or intensity of its basic force. What is more original is Darjes' attempt to use the notion of force as a way to divide simple entities into further genera. Some forces do not act by themselves, but require still some efficient cause to activate them – simple entities with such forces Darjes calls passive. Some forces require only a removal of obstacles for their activation – simple entities with such forces Darjes calls active. And it wouldn't be a Darjesian division, if he wouldn't note the possibility of a third genera, with simple entities with both active and passive characteristics, although in practice he doesn't mention them often.
The essence of passive simple entities in Darjesian philosophy is simple. By themselves, they do nothing. They can be activated by impenetrability of other simple entities, which move to the place where the passive entity is and thus force it to move away from its original location. After this, the passive entity acts, that is, it moves, and cannot stop from moving, unless something external stops it. In effect, a passive simple entity isn't spontaneous, that is, it cannot determine itself to act.
Active entities, on the other hand, might be spontaneous. Yet, it is also possible, Darjes says, that an active entity is not spontaneous, in other words, it might require only removal of obstacles for its own activity, but perhaps cannot itself remove those obstacles. In case of spontaneous simple entities, on the other hand, these obstacles come mainly from the entity itself – in a sense they forbid themselves of doing things. Spontaneous entities can remove such a self-imposed obstacle and thus, in a sense, choose to do something. In other words, they act first on themselves and through this self-action act toward other things. Darjes suggests that this self-action happens always through representations or perceptions – the simple entity perceives some goal as good, that is, as conforming to its essence, and proceeds to actualise that goal.
After defining the three species of simple entities – passive, non-spontaneously active and spontaneous simple entities – Darjes goes on to discuss their possible interactions with one another. In case of mere passive entities, these interactions – mostly collisions – happen according to the laws of motion, which had been a hot philosophical topic since the time of Descartes. The introduction of active entities complicates interactions, even when the active entities are not spontaneous, since a collision might not just force an active entity to move, but also to remove impediments for natural movement of the entity. In case of a spontaneous simple entity, finally, other entities cannot really make it do anything, but merely provide an occasion for the spontaneous entity to do something.
An important relation between simple entities in Darjesian scheme is coherence, that is, a relation of proximity in which the simple entities have become so unified that one cannot be moved without moving the other. For such a coherence it is not enough that the simple entities just lie passively side by side, Darjes notes, because then one of them could be simply moved without any change in the other. Instead, the diverse entities must act on one another and this act cannot be mere movement – in other words, they must somehow attract one another. Thus, at least some of the cohering entities must be naturally active. Then again, Darjes notes, a spontaneous simple entity cannot really cohere with other simple entities, because other entities can at most provide an occasion for it to act. These results are important especially for the special part of Darjesian monadology, because Darjes thinks that unified bodies are essentially constituted from simple entities by coherence. Hence, elements – simple entities constituting bodies – cannot be spontaneous. Furthermore, because infinite entity must be most perfect in every sense, and like many philosophers before him, Darjes regards activity and especially spontaneity as more perfect than passivity, all elements are revealed to be finite.
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