 It is no secret that G. W. Leibniz is a difficult philosopher to study. One central reason for this is that the content of his philosophy is extremely challenging. It involves a range of subtle distinctions and paradoxical theses, such as the denial of causal interaction between substances and the thesis that each substance expresses every other substance in the universe. Just as significant, however, is the fact that his philosophical corpus is immense, comprising a bewildering array of letters, notes, essays, and larger manuscripts. These writings span a period of over fifty years. Only a small number of his essays and one philosophical book, the Essais de théodicée, were published during his lifetime. None of his published or unpublished works is considered a magnum opus on the order of Spinoza’s Ethics or Kant’s Critique of Pure Reason. The complexity of Leibniz’s literary remains forces scholars of his thought to engage difficult questions: how much continuity is there between Leibniz’s treatments of particular topics at different times in his career? On what issues does he attain considered views? Should certain texts be privileged over others in attempting to discern Leibniz’s views? Is Leibniz a deeply systematic philosopher who addresses a wide range of problems from the perspective of a unified theory, or does he apply his penetrating mind to a series of philosophical problems with little concern for the systematic coherence of his results?