 It appears, at first glance, that Wolff’s insistence on the rational order of science simply follows from a dogmatic metaphysical claim about the structure of reality. A reasonable objection to Wolff might be that his conception of the rational order of science is based on an unwarranted assumption about the harmonious order he believes to be present in all facets of reality. This harmonious order (the objection continues) illicitly presupposes that a divine architect has created everything according to a plan and thus the rational order of human science is simply an upshot of God’s creative power. There are certainly passages of Wolff’s works that lend support to such an objection (see for instance GL: c. 16, §3). However, to reduce Wolff’s view of the rational order of science to simply a dogmatic metaphysical claim really ignores the practical and common sense dimensions to his thought. An important part of the reason why Wolff believes that there is a rational order to science is because of the progress he believes he has witnessed in such sciences as astronomy and optics, which he believes have utilized such an order when establishing various scientific truths (DP: §139). By virtue of the very interconnectedness of the different disciplines (most notably, mathematics with physics and physics with astronomy) the claim for an intrinsic rational order among the sciences is seen by Wolff to be a pragmatic explanation for what is already largely observed and accepted as the status quo among many natural philosophers (GL: c. 1, §39). Unlike Leibniz, Wolff was much more willing to embrace the advances brought in the name of Newtonian natural philosophy (on this, see the next section).