 Leibniz’s Principle was incompatible with the existence of an open future and with free will. His followers recognized this aspect of his system, though his Discourse on Metaphysics, in which determinism is tied to his inclusion theory of predicate-subject relations remained unpublished until the twentieth century. Though Leibniz tried to avoid contradicting the theological dogma of free will outright, he denied that any creature could choose between alternatives to which it was indifferent, and he agreed with Locke that we are powerfully and necessarily motivated by disquiet and restlessness, which are, in Leibniz’s view, sometimes unconscious or subliminal (A 188f). My body is a machine in a wider mechanical system, and my thoughts and desires, including my “petites perceptions,” cannot but harmonize with or parallel states of that machine. “The organized mass in which the point of view of the soul is located, being expressed more immediately by it, [is] reciprocally ready to act on her account following the laws of the corporeal machine, at the moment when the soul wills it, without one disturbing the laws of other, the animal spirits and blood taking on, exactly the motions required to correspond to the passions and the perceptions of the soul” (G 4: 484). Yet, for Leibniz, the infinite complexity and uniqueness of any living machine make human actions unpredictable, and the truth of determinism is consistent with our experiences of self-control, self-management, and behavioural reform (A 195f). For a variety of reasons, Leibniz did not see determinism or mechanism as a threat to morality.