Distinct cogitability gives order to a thing and beauty to a thinker.
It is not too far a leap to infer, it seems, that although any given set of entities will be ordered in some sense, they are not harmoniously ordered unless they exhibit the level of distinct cogitability.
In other words, only those collections which achieve the level of distinct cogitability are harmonious.
Hence, it is clearly evident that Harmony is perfect cogitability.
Recall that for Leibniz, harmony, in addition to being "unity in multiplicity" (or "variety compensated by identity"), is also characterized as "perfect cogitability.
Leibniz tells us that "distinct cogitability gives [dat] order to a thing.
Some might seek help in Leibniz's calling order "nothing other than a distinctive relation of several things,"(39) and in his claim that distinct cogitability is what bestows order on a given thing.
61) Years earlier, as we have seen above in the passage from the Elementa, Leibniz explicitly stated that "Harmony is the perfection of cogitability.
Thus, it is difficult to see how concept resolution is supposed to aid us here, for there is no thing, the concept of which is to be resolved such that we may see the level of distinct cogitability.
58) Russell Wahl pointed out to me that Leibniz's grounding the reality of relations, and thus the reality of harmony and distinct cogitability, in the divine mind seems to present a problem.
One suggestion is this: order is a first-order relation between entities endowing them with a certain degree of distinct cogitability, while harmony is a second-order relation which supervenes upon relations of order.