Essays on the Goodness of God, the Freedom of Man and the Origin of Evil
Edited with an Introduction by Austin Farrer, Fellow of Trinity College, Oxford. Translated by E.M. Huggard from C.J. Gerhardt's Edition of the Collected Philosophical Works, 1875-90
 There is no mystery about Leibniz's scientific objections to the new philosophers. If he condemned them here, it was on the basis of scientific thought and observation. Descartes's formulation of the laws of motion could, for example, be refuted by physical experiment; and if his general view of physical nature was bound up with it, then so much the worse for the Cartesian philosophy. But whence came Leibniz's more strictly metaphysical objections? Where had he learned that standard of metaphysical adequacy which showed up the inadequacy of the new metaphysicians? His own disciples might be satisfied to reply, that he learnt it from Reason herself; but the answer will not pass with us. Leibniz reasoned, indeed, but he did not reason from nowhere, nor would he have got anywhere if he had. His conception of metaphysical reason was what his early scholastic training had made it.
There are certain absurd opinions which we are sure we have been taught,