  Leibniz also addresses the question of how the innateness doctrine needs to be integrated into a broader epistemology and theory of mind. Among his most important contributions in this area: (i) the defense of unconscious mental states (53), (ii) the suggestion that not all of our innate endowment needs to be realized as (unconscious) ideas and thoughts, but might instead be ‘procedural’ – inborn ways of thinking and reasoning (84), (iii) a clear distinction between something’s being innate in us and its being known innately, and (iv) the provocative idea, also hinted at in Descartes, that our innate endowment is not simply a grab-bag of elements that God thought it would be good for us to start out with, but is in some way a systematic reflection of our nature – for example, the fact that we are substances and can reflect on our natures somehow provides us with the innate idea of substance (as Leibniz has it: we are “innate to ourselves” (51–2)). Leibniz, like Plato, saw the innateness issue as being the most important point of disagreement between himself and Locke, and perhaps as the central issue in philosophy. He suspected that Locke’s anti-Nativism was an indirect attack on the immaterial soul and therefore a challenge to the idea of the afterlife and immortality, and therefore a challenge to religion, to ethics, and to public order.