 This series of texts constitutes the first presentation of the so-called “Leibnizian-Wolffian” philosophy that would come to dominate the philosophical landscape in Germany. There is, of course, no question that Wolff’s philosophical system is thoroughly informed by Leibniz’s: Wolff himself admits that the reading of Leibniz’s 1684 essay “Meditations on Cognition, Truth, and Ideas”, and Leibniz’s classification of ideas in particular, had sparked a “great light” that informed his German Logic (cf. GL “Vorrede”); moreover, Wolff himself reports that he incorporated a number of Leibnizian concepts into his presentation of ontology, cosmology, and rational psychology in the German Metaphysics (cf. Wuttke 1841: 141–142). Even so, Wolff points out that when he started writing his series of philosophical textbooks there were few of Leibniz’s texts available through which one might get a sense of the wider Leibnizian philosophy (Wuttke 1841: 140–141; cf. also Wilson 1994); thus he takes issue with the designation of his system as “Leibnizian-Wolffian”—a coinage he credits to one of his students, Georg Bernhard Bilfinger (Wuttke 1841: 142). The extent of Leibniz’s influence on Wolff is widely debated (cf. Corr 1975; École 1979), but it is in any case clear that Leibniz is not the sole, nor in every case the most important, influence on the development of Wolff’s ideas, as figures such as Ehrenfried Walther von Tschirnhaus (1651–1708), John Locke, and late Scholastic thinkers also exerted an important influence on his metaphysics, epistemology, and theory of science (Neveu 2018; Leduc 2018; Dyck 2021a).