It has long seemed ridiculous to me to suppose that the nature of things has been so poor and stingy that it provided souls only to such a trifling mass of bodies on our globe, like human bodies, when it could have given them to all, without interfering with its other ends.

One cannot explain words without making incursions into the sciences themselves, as is evident from dictionaries; and, conversely, one cannot present a science without at the same time defining its terms.

Whence it follows that God is absolutely perfect, since perfection is nothing but magnitude of positive reality, in the strict sense, setting aside the limits or bounds in things which are limited.

I hold that the mark of a genuine idea is that its possibility can be proved, either a priori by conceiving its cause or reason, or a posteriori when experience teaches us that it is in fact in nature.

..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.

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.

Make me the the master of education, and I will undertake to change the world.