 Leibniz’s considered view is far more nuanced and less straightforward than texts  [1]  and  [2]  suggest. First, Leibniz does not think monads compose bodies in the manner of a part/whole relation. As he explains elsewhere, a part of a whole must be “of the same sort” as the whole (G 3:591). Monads and bodies are not of the same sort because only the latter are extended. This implies that the parts of an extended body must themselves be extended. Leibniz does assert on a number of occasions that bodies are aggregates of monads (or simple substances). However, he has a technical conception of an aggregate (see Lodge 2001). Suppose, for example, that there were a carton of twelve eggs sitting on a table. This alone would not imply that there was an aggregate of eggs, strictly speaking. For there to be an aggregate of eggs there would need to be at least two eggs that are perceived by a mind as being one thing (i.e., by perceiving them as a unity). So you cannot merely add together a bunch of eggs to get an aggregate of eggs. Similarly, you cannot merely add together a bunch of monads to get an aggregate of monads. You only have an aggregate if there is a mind that perceives the individuals as constituting one thing. The precise details of how one should understand Leibniz’s claim that bodies are aggregates of monads is a matter of scholarly controversy that we need not engage here. It will suffice to make the following points. The fact that bodies are aggregates of monads implies that bodies depend ontologically on monads but it does not imply that the relation between monads and bodies is a part/whole relation. As Leibniz explains to De Volder,