  For as long as I do not proceed beyond what is given, or, more  exactly, what is given at the moment, there is no need for the  substructure of an objective world. Even if I include memory and in  principle acknowledge it as valid testimony, if I furthermore accept  as data the contents of the consciousness of others on equal terms  with my own, thus opening myself to the mystery of intersubjective  communication, I would still not have to proceed as we actually do,  but might ask instead for the ‘transformations’ which  mediate between the images of the several consciousnesses. Such a  presentation would fit in with Leibniz’s monadology. (Weyl 1949,  117.)