 Leibniz’s strategy of adapting himself to the language of the schools in some articles and to the language of the Cartesians in others is one of his core exoteric strategies. He thinks that using language that is familiar with his readers is a good way to make his views seem not too far removed from received opinions. This is not merely a feature of his published writings. Leibniz tailors his writings in a similar way in his private correspondences. For example, in his correspondence with Jesuit theologian Bartholomew Des Bosses he frequently employs scholastic terminology, and in his correspondence with (largely) Cartesian physicist Burcher De Volder he sometimes presents his views with a Cartesian slant. To use a more concrete example, early in the correspondence with De Volder, Leibniz appeals to the doctrine of continued divine creation, which he (Leibniz) regards as a central Cartesian tenet. Although he initially presents the doctrine in a way that makes it seem like this is a point of common doctrine between him and the Cartesians, it emerges later in the correspondence that Leibniz only affirms the doctrine in a qualified sense (for a detailed discussion of this issue see Whipple 2011). The general strategy here is to use language that is familiar to the reader or correspondent and to emphasize initial points of agreement. Fine-grained differences and esoteric implications are typically avoided at the initial stages of engagement.