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neity for infinite development. It is owing to this inherent capacity for evolution and self-realisa. tion,-an activity comparable to the energising of life,-that continuous modifications appear in the monads. It is important to bear in mind that each of the monade although mirroring the universe* in itself was conceived as "perfectly windowless", having nothing to do with its neighbouring monad, -80 that all its developments, evolutions and modifications were strictly from within and governed exclusively by the law of its being.
To Hegel similarly, the idea of the self-centred and rigidly identical substance of the schools of Parmenides and Spinoza was too abstract to be acceptable. Such a substance was too unworking to account for the modal realities that were evolved from it. Accordingly, the substanca was conceived by Hegel, as of the nature of ad idea and was supposed to realise itself in and through its others' evolved from within itself and harmonised with it in a higher and concrete unity. Hegel's was thus a spiritual conception of substance and all modifioations of the substance were according to him but steps of the essential substance-idea in its march towards eternal self realisation through continuous self-differentiatione and progressive syntheses.
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