 The Lotzean standpoint was created both to appeal to certain Herbartian emphases and to contrast sharply with others, for Herbart had modeled the soul (in part) on a Leibnizian monad: for him, it was a single, simple, independent, unchanging, indestructible substance. As such, it is utterly analogous to the one thing that, qua substance, underlies the many, shifting properties, which it bears. Such “reals,” which are absolutely simple, can, nonetheless, enter into causal relationships with other “reals” (be they souls or not). Hence, complex mental processes and psychological properties are constructed on the basis of the properties and relations of those “reals” we may identify as souls. (As shall soon become apparent, this conception is utterly abhorrent to Lotze, who embraces in its place, something that, at first glance, appears to be a form of phenomenalism, i.e., that to be a substance is nothing more than to appear as a substance.)