Logic (which Leibniz calls reasonable things, but which I call systems), is infallible so far
as it truly demonstrates logic. Facts, on the other hand, are irreducible only becuase there
is an infinite conitngency extending from it to other facts. Where logic is contingent, it
is not perfect. Where facts relate to logic, they are provable, but only because their parts
may be understood to be reducible. In a sense, because their parts are infinite.
If everything is perfect, then if there is an experience of everything, it may be called
God and it exists.
There is relatively little difference between God and the imitations of God, because so far
as lesser things go, greater things are the closest thing to becoming God. In this way, lesser
things can be greater things by providing a path for the simpler constitutions.
Beings act in pleasure-modules, so that the imperfect identity is a realization about the
ultimate purpose of the module, seen as it were, objectively. Thus, in terms of causes,
there is nothing undesirable that does not serve some efficient purpose.
He places limitations and appears to assume that power is only one thing.