When I read this, I cannot help but think of fractals, holographs, physics, emergence theory and other fun things:
From the Monadology, written in 1714 (a fairly short work in total):
"...For since the world is a plenum, rendering all matter connected, and since in a plenum every motion has some effect on distant bodies in proportion to their distance, so that each body is affected not only by those in contact with it, and feels in some way allt hat happens to them, but also by their means is affected by those that are in contact with the former, with which it itself is in immediate contact, it follows that this intercommunication extends to any distance whatever. And consequently every body feels the effect of all that takes place in the universe, so that [s]he who sees all might read in each what is happening everywhere, and even what has happened or shall happen, observing in the present what is far off in time as well as in space...But a soul can read in itself only what is distinctly represented in it. It cannot all at once unroll everything that is enfolded in it, for these things reach into the infinite.
62. Thus, although each created monad represents the entire universe, it represents more distinctly the body that is particularly attached to it and of which it is the entelechy [perceiving entity]; and as this body expresses the whole universe through the connection of all matter in the plenum, the soul also represents the whole universe in representing this body, which belongs to it in a particular way.
63. The body belonging to a monad, which is its entelechy or soul, constitutes together with this entelechy what may be called a living being [cool def. of living being, includes non-animals], and together with the soul what may be called an animal. Now this body of a living being or of an animal is always an organism, for since every monad is in its way a mirror of the universe, and since the universe is regulated in a perfect order, there must also be an order in the representative, that is, in the perceptions of the soul, and hence in the body, through which the universe is represented in the soul.
64. Thus each organic body of a living being is a kind of divine machine or natural automaton, which infinitely surpasses all artificial automata. Because a machine that is made by man's art is not a machine in each one of its parts; for example, the teeth of a brass wheel have parts of fragments which to us are no longer artificial and having nothing in themselves to show the special use to which the wheel was intended in the machine. But nature's machines, that is, living bodies, are machines even in their smallest parts ad infinitum. Herein lies the difference between nature and art, that is, between the divine art and ours.
65. And the author of nature has been able to employ this divine and infinitely marvelous artifice, not only because each portion of matter is infinitely divisible, as the ancients recognized, but also each part is actually subdivided ad infinitum, each part into further parts, of which each has some motion of its own: otherwise it would be impossible for each portion of matter to express the whole universe."