 Bradley also devotes some time to a consideration of issues that arise in the philosophy of nature; albeit it is evident that he feels the attraction of panpsychism, this is a view he never explicitly endorses. As T.S. Eliot recognized, a Leibnizian strand pervades Bradley’s philosophy, one which finds expression in his doctrine of finite centres of experience. On this view, the Absolute articulates itself in a plurality of lesser sentient wholes, unified psychical individuals of the nature of the human soul. Bradley thus comes close to holding something very like a theory of monads, yet this is incorporated within the general framework of his monistic metaphysics. Interestingly, the doctrine of the Absolute can be seen as a solution to the problem of monadic interaction; like Leibniz’s monads, Bradley’s finite centres are incapable of a direct sharing of content (e.g., they are said to be ‘not directly previous to each other’; Appearance, p. 464) and of causal interaction; however, they are coordinated to one another in that they are all partial manifestations of the same overarching Reality. A similar attempt at reconciling Absolute Idealism and monadism had been made by Lotze, and in both cases it remains an open question whether this is not pre-established harmony in disguise. What is clear but usually overlooked is that Bradley himself saw Leibnizian monadism as the greatest challenge to his own brand of idealism: ‘Monadism’, he says, ‘on the whole will increase and will add to the difficulties which already exist’ (Appearance, p. 102). He was surely right in this, as later British metaphysicians — such as James Ward, J.M.E. McTaggart, Herbert Wildon Carr, and Alfred North Whitehead — preferred Leibniz over Kant and Hegel as their main source of inspiration.