Nature is essentially a process of organic self-evolution.
More than this, Leibnitz supposes that the activity of the monads takes the form of a self-evolution.
Schelling conceives of the gradual self-evolution of nature in a succession of higher and higher forms as brought about by a limitation of her infinite productivity, showing itself in a series of points of arrest.
These processes, it must be noticed, are not to be conceived as successive, or as taking place in time; they are to be looked at sub specie aeternitatis, as the necessary elements or moments in the self-evolution of the divine Being.
