 As many of Leibniz’s writings were not published until the 19th or 20th century, an accurate assessment of the relation between the Leibniz and Kant can take into account only those works in circulation in the second half of the 18th century and available to Kant, his teachers and his interlocutors. These comprised the Meditations on Knowledge, Truth and Ideas, the New System of the Nature and Communication of Substances, the Specimen Dynamicum, the Theodicy, the Monadology and the Principles of Nature and Grace, the Leibniz-Clarke Correspondence, and the posthumous New Essays, which Kant read four years after their publication, in 1769. A collection of diverse pieces, edited by Pierre Desmaizeaux was published in 1720; followed by the more comprehensive Oeuvres philosophiques edited by Raspé in 1765 , and the Opera Omnia issued by Dutens in 1768. Christian Wolff, who may have had privileged access to some of Leibniz’s unpublished writings, wrote a series of textbooks under the title Vernunftige Gedancken beginning in 1719, reformulating Leibniz’s scattered thoughts on atomism, determinism, pre-established harmony, and theodicy into scholastic format, that served to bring these doctrines into prominence, as did some writings of Alexander Baumgarten and G.F. Meier, Euler’s Letters to a German Princess (1768–1772), and Emilie du Chatelet’s Naturlehre an Ihren Sohn which deal with major Leibnizian themes, including substance, soul-body relations, and the problem of evil. If Kant brooded on Leibnizian topics, however, it was not, except perhaps in the period of the controversy with J.A. Eberhard, in which Kant was concerned to distinguish Leibniz from his followers and to champion what he saw as Leibniz’s special Platonic contributions, with an eye to understanding Leibniz’s system as a whole or extracting the best possible interpretation from it, but rather with an eye to avoiding his errors.