 Kant’s interest in the physics, metaphysics, epistemology, and theology of his predecessor G.W. Leibniz is evident in his writings in the philosophy of natural science as well as in the passages of the Critique of Pure Reason dealing with transcendental ideas and his essays on history and progress. The conventional view that Kant sought to steer a middle course between the rationalism of 18th century German school philosophy initiated by Leibniz’s follower Christian Wolff and the empiricism of David Hume furnishes a useful point of departure for understanding Kant’s intellectual context and his aims and intentions. However, Kant’s aim in propounding his critical philosophy was not merely to transcend the stalemate of dogmatism vs. skepticism in general epistemology, but to address what he regarded as a crisis: the inability of metaphysics, as taught in the Universities, to secure the meta-ethical objectivity of morality and the threat to human confidence and moral discipline posed by the atheism, materialism, and fatalism of contemporary forms of naturalism. Kant took Leibniz’s as a failed dogmatic enterprise in metaphysics and philosophical theology, but as one that was partially redeemed by its parallel treatment of nature and value. He addressed the Leibnizian topics of the nature of substance, the human soul and its powers, space, time, and forces, mechanism and teleology, and divine creation in passages scattered throughout his major and minor writings.