 Anne Conway presents her system as an answer to the dominant philosophies of her time. Several chapters of her treatise are devoted to a refutation of the dualism of Henry More and Descartes. (She does, however, express her admiration for Descartes’ physics). She also takes issue with Hobbes and Spinoza, whom she charges with material pantheism, which confounds God and created substance. Anne Conway’s concept of substance probably owes much to Platonism and Kabbalism (which, in the version she encountered was heavily Platonised). Her thinking also shows the impact of the teachings of the heterodox Christian theologian, Origen, who was much admired by her teacher, Henry More. In many respects, her system anticipates the philosophy of Gottfried Wilhelm Leibniz, who recognized affinities with his own philosophy. (Leibniz in fact owned a copy of her treatise—probably a gift to him by their mutual friend, Van Helmont). However, although she was unusual as a female philosopher of the seventeenth century, by virtue of the fact that her philosophy achieved publication, the anonymity of Conway’s work has ensured that she has suffered the same neglect that has been the lot of most pre-modern female philosophers.