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What is another word for monads?

Pronunciation: [mˈɒnadz] (IPA)

Monads are a philosophical concept describing indivisible and self-contained units of reality. The word "monad" is often used to describe individual entities that are self-contained and indivisible, but there are several synonyms that can be used interchangeably. For instance, terms like "unit," "atom," "particle," and "cell" are commonly used as synonyms for "monad." These synonyms highlight different aspects of what "monad" represents. "Unit" emphasizes the idea of one complete entity; "atom" highlights the absolute indivisibility of the entity; "particle" focuses on the concept of smallness or tiny size, while "cell" suggests the notion of compartmentalization. Although these terms are not identical, they all capture some aspect of what "monad" means and can be an adequate replacement in various contexts.
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What are the hypernyms for Monads?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

  • Other hypernyms:

    Logical abstractions, Philosophical terms, Units of thought, abstract entities, mathematical concepts.

Usage examples for Monads

With Spinoza the attributes belong to the same absolute substance, and with Leibniz the monads represent the one universe.
"The Approach to Philosophy"
Ralph Barton Perry
15. In so far as the monads are spiritual this doctrine tends to be subjectivistic.
"The Approach to Philosophy"
Ralph Barton Perry
It proceeds on the assumption, akin to that of Epicurus, that atoms or monads alone existed in the first instance; and that from these were derived, under the action of natural law and by a process of gradual development, all existing substances and beings, whether organic or inorganic, mineral, vegetable, or animal.
"Modern Atheism under its forms of Pantheism, Materialism, Secularism, Development, and Natural Laws"
James Buchanan

Famous quotes with Monads

  • It follows from what we have just said, that the natural changes of monads come from an internal principle, since an external cause would be unable to influence their inner being.
    Gottfried Leibniz
  • Now where there are no parts, there neither extension, nor shape, nor divisibility is possible. And these monads are the true atoms of nature and, in a word, the elements of things.
    Gottfried Leibniz
  • My abandonment of former beliefs was, however, never complete. Some things remained with me, and still remain: I still think that truth depends upon a relation to fact, and that facts in general are nonhuman; I still think that man is cosmically unimportant, and that a Being, if there were one, who could view the universe impartially, without the bias of and , would hardly mention man, except perhaps in a footnote near the end of the volume; but I no longer have the wish to thrust out human elements from regions where they belong; I have no longer the feeling that intellect is superior to sense, and that only Plato's world of ideas gives access to the 'real' world. I used to think of sense, and of thought which is built on sense, as a prison from which we can be freed by thought which is emancipated from sense. I now have no such feelings. I think of sense, and of thoughts built on sense, as windows, not as prison bars. I think that we can, however imperfectly, mirror the world, like Leibniz's monads; and I think it is the duty of the philosopher to make himself as undistorting a mirror as he can. But it is also his duty to recognize such distortions as are inevitable from our very nature. Of these, the most fundamental is that we view the world from the point of view of the and , not with that large impartiality which theists attribute to the Deity. To achieve such impartiality is impossible for us, but we can travel a certain distance towards it. To show the road to this end is the supreme duty of the philosopher.
    Bertrand Russell

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