 Throughout his career Leibniz distinguished between esoteric and exoteric modes of presentation in philosophy. He endorsed the esoteric mode, which was modeled closely on the Geometrical model of demonstration, as the ideal mode of presentation. Leibniz did some important preparatory work for an esoteric presentation of his metaphysics in the 1670s and 1680s, but he never completed a work that was in strict accordance with the esoteric ideal. Although he continued to regard the geometrical model of demonstration as the ideal, he thought it would be a mistake to introduce his philosophy to people in the form of an esoteric treatise. This is because the content of his philosophy was highly esoteric; it involved a range of abstract principles and theses, many of which were far removed from received opinions. He thought that if he were to present his philosophy in a strictly esoteric manner people would misunderstand it and summarily reject it. This is why exoteric texts were so important for Leibniz. They were designed to serve as intellectual stepping-stones that could help readers move from received opinions to esoteric truth. In letters to trusted correspondents Leibniz explicitly describes his journal articles and the Essais de théodicée as exoteric works. But even Leibniz’s letters to trusted correspondents such as De Volder and Des Bosses fall short of the esoteric ideal. All of Leibniz’s texts are exoteric to a certain degree, but some are more so than others. They can be categorized as more or less exoteric depending on the degree to which they approximate the esoteric ideal in form and content. It is difficult to provide this categorization given that Leibniz never completed a strictly esoteric treatise. However, Leibniz’s general comments about the exoteric mode of presentation can help us form reasonable hypotheses about the implicitly exoteric features of his texts. We have seen that Leibniz utilized a variety of complimentary exoteric techniques, including: