Beilage XLVII. Human and Animal Monads. The Monadic Universal Problem. <1930's>

Connection of monads. - Monads in being-with-one-another in the regressive inquiry into the world as mine, as our human world - world-constitution as constitution in transcendental subjectivity as "ours."

Human monads, transcendental humanity and transcendentally constituted human world. In it animals are constituted, and the regressive inquiry leads to the animal monads. What does it mean for a transcendental relationship in the monad-world that the human totality of monads encloses an animal totality of monads within itself? And how far do empathy and "anomaly" reach? Organic being as transcendental phenomenon and reduction to monads. An organism a monadic "connection?"

A simultaneous and successive tradition. In the human stages: tradition as alien experience, "understanding in accordance with," transference of validities - as experience; moreover, tradition through communication, through habitual practical apperception, customary participation according to the "model" of Others (custom). The "one makes it so." In this way also tradition from generation to generation. Those who grow are already present in custom; the children "grow into them" through mimicry and instruction. One knows only what was earlier already so (so long as there is no history or science of history). But is not the surrounding world such a human tradition? Completely? Or is there not a core in accordance with another tradition - primal instinct, inheritance?

We understand the higher animals first of all in their animal society, in which they are alone intelligible. Understanding their generative connection. Understanding the ontogenetic development of animals and the problem of their instincts, their birth, their psychic being in the body of the mother. Impossibility of considering them in their statically constituted functioning, their static stratification, in such a way as to understand the fact that after their birth their genesis is open, finally how their ascending world-constitution takes place as individual genesis. Primal-instinct, the already very complicated constitution predesignated in an impact [?] and brought to fulfillment. In skillful dominance nothing appears which is not already known previously in special comprehension - instinctive familiarity. "Rational" tradition, "rational" genesis, rational "instinct" (acquired and understandable), i.e. dark anticipations, acquired customs, objectivating, thinking, valuing, acting determinately - and the "irrational" instincts, like instincts which are customarily understood. The animal instincts, concerning nourishment but also community, which are directed to nearby animals, to play and mating, to friendly and antagonistic being-with-one-another, instincts that concern common danger, etc. Regressive inquiry in descent to the lower animal existence. The lower monads in being-with-one-another, in a "traditional," "irrational" connection; but are there not also differences between "openness" and "concealedness," concealing as tradition what was originally open activity.

In a community - ruling and serving, leading and following, an organism as a community with higher and lower functions, functioning of functions. Organisms existing only among organisms and generatively. Communalization of organisms, organisms at various organic stages.

But what role shall the last play in the construction of the monad world? Is the total world transcendentally considered a monad-universe as universal community, a teleological construct of communities of higher and lower stages, and so a total community in which alone man and the human world can be constituted? But the priority of human monads and their human world, as that which contains all lower stages as disclosed tradition.