Reviewed by:

• Briefwechsel zwischen Christian Wolff und Ernst Christoph von Manteuffel: 1738–1748. Historisch-kritische Edition ed. by Jürgen Stolzenberg et al.
• Corey W. Dyck

These three robust volumes make available in its entirety a collection of correspondence, held at the University of Leipzig library and comprising nearly five hundred letters, between Christian Wolff (1679–1754) and Ernst Christoph, Graf von Manteuffel (1676–1749). At the time of the correspondence, Wolff was the most famous philosopher of the German Enlightenment, having taken a position in Marburg after his exile from Prussia in 1723. Manteuffel was a Saxon diplomat, advocate for the Wolffian philosophy at the Prussian court, and a cofounder of the Societas Alethophilorum, a group of thinkers devoted to propagating and defending the Leibnizian-Wolffian philosophy. The decade covered by the correspondence would see the death of Friedrich Wilhelm I, the ascension of Friedrich II (the Great), and ultimately Wolff's triumphant return to Halle in late 1740.

Perhaps unsurprisingly given his prolific output, Wolff was an active letter-writer, even inviting comparisons (immodest to be sure) to Leibniz; yet little of his correspondence has been preserved. One exception is his correspondence with Leibniz early in his career, which continued until Leibniz's death in 1716, though this only rarely touched on philosophical issues. By contrast, the correspondence with Manteuffel routinely concerns matters of philosophical interest, including topics in natural philosophy, metaphysics, natural theology, ethics, and political philosophy, but also provides a window into Wolff's efforts to expand the appeal of his thought and to defend his legacy against the hostile and encroaching influence of Newtonianism.

For example, we find Manteuffel urging Wolff to offer a presentation of his thought pour les dames, on the model of Francesco Algarotti's recently published popular digest of Newtonianism. This issues in a remarkable draft of a letter (1:601–6) by Wolff to a fictional young noblewoman in which he outlines a new, and recognizably Cartesian, methodology for grasping the basic concepts and principles of his metaphysics (though the project would be abandoned, despite considerable interest from the Queen of Prussia). Similarly of interest are Wolff's reports to Manteuffel of his correspondence with Émilie du Châtelet, who took an interest in Wolff's metaphysics, to such an extent that she volunteered to serve as his "apostle in France" (1:371), and for whom a French translation of the Deutsche Metaphysik was procured (through then crown-prince Friedrich). Wolff recognized du Châtelet's expertise in physics and mathematics, even lauding her philosophical understanding above that of her companion Voltaire (see 1:419), and he heaped praise on her presentation of his metaphysics in the Institutions de physique, which he says was just like "hearing myself in one of my lectures" (1:420). Du Châtelet's support was relatively short-lived, however, as Wolff was unable or unwilling to support her in the dispute with Samuel König, her tutor and a former student of Wolff's, regarding the authorship of that text (see 1:535–36). Her support may have been sorely missed as Wolff's legacy came under fire from the revived Berlin Academy, whose presidency he was once offered (and which had to be turned down delicately to negotiate the return to Halle). Now under the hostile leadership of Pierre Louis Moreau de Maupertuis and Leonhard Euler, the Academy announced that [End Page 332] the doctrine of monads would be the topic of the prize essay competition for 1747. The ensuing Monadenstreit became a matter of widespread public interest and saw an anonymous anti-Wolffian essay contentiously awarded with the prize. The letters between Wolff and Manteuffel during this period range over the metaphysical details of the doctrine of monads, but also the identity of the author of the winning submission (at one point thought to be Euler himself, but later revealed to be Johann Heinrich Gottlob Justis), and the organization of the Wolffian response.

The Wolff...

审核人：

• 简报克里斯汀·沃尔夫（Christian Wolff und Ernst）和克里斯托弗·冯·曼特菲（Christoph von Manteuffel）：1738年至1748年。《历史组织学》版。由JürgenStolzenberg等人撰写。
• 科里·戴克（Corey W.Dyck）

这三本稳健的书卷完整地收集了在莱比锡大学图书馆举行的信件集合，其中包括克里斯蒂安·沃尔夫（1679–1754）和恩斯特·克里斯托夫，格拉夫·冯·曼特菲尔（1676–1749）之间的近五百封信。在进行通信时，沃尔夫是德国启蒙运动最著名的哲学家，他于1723年从普鲁士流亡后就在马尔堡任职。曼特菲尔是撒克逊人的外交官，在普鲁士法院倡导沃尔夫哲学。Societas Alethophilorum的联合创始人，一群致力于传播和捍卫莱布尼兹-沃尔夫哲学的思想家。信件涵盖的十年将见证腓特烈·威廉一世（Friedrich Wilhelm I）的去世，腓特烈二世（Friedrich II）（大帝）的升天，并最终使沃尔夫（Wolff）在1740年末凯旋而归。

沃尔夫是一位活跃的书信撰写人，甚至邀请与莱布尼兹作比较（可以肯定），这也许不足为奇。但他的信件很少被保留。一个例外是他在职业生涯初期与莱布尼兹的往来往来，一直持续到1716年莱布尼兹去世，尽管这很少涉及到哲学问题。相比之下，与曼特菲尔（Manteuffel）的往来通常涉及哲学关注的问题，包括自然哲学，形而上学，自然神学，伦理学和政治哲学等主题，但也为沃尔夫（Wolff）扩大其思想吸引力并捍卫自己的努力提供了一个窗口。反对牛顿主义的敌对和侵略性影响的遗产。

例如，我们发现曼陀菲尔敦促沃尔夫提供他的思想的呈现倒莱达梅斯，对弗朗切斯科·阿尔加蒂的模型最近出版的流行消化Newtonianism的。这在沃尔夫给一位虚构的年轻贵妇的信（1：601–6）的引人注目的草稿中提出了，在信中，他概述了一种新的，可识别的笛卡尔式方法来掌握他的形而上学的基本概念和原理（尽管该项目将尽管普鲁士女王对此颇有兴趣，但还是被遗弃了）。同样引起关注的是沃尔夫向曼泰菲尔报告了他与埃米莉·杜·沙特莱特的往来信件，后者对沃尔夫的形而上学产生了浓厚的兴趣，以至于她自愿担任他的“法国使徒”（1：371），并为他服务。的法语翻译采购了Deutsche Metaphysik（当时是弗里德里希王储）。沃尔夫（Wolff）认可duChâtelet在物理学和数学上的专长，甚至称赞她对哲学的理解高于同伴伏尔泰（Voltaire）（参见1：419），并且对她在形而上学机构中的形而上学演讲表示赞扬。他说的话就像“在我的一次演讲中听到自己的声音”（1：420）。然而，杜·夏特莱（DuChâtelet）的支持相对来说是短暂的，因为沃尔夫（Wolff）无法或不愿意支持她与她的家庭教师和沃尔夫（Wolff）的前任学生塞缪尔·科尼格（SamuelKönig）在该文本的作者权方面的争执（见1：535–36）。 。沃尔夫（Wolff）的遗产受到复兴的柏林学院（Berlin Academy）的强烈抨击，她的支持可能已经被彻底错过，柏林学院曾经担任过他的总统职位（必须精打细算，以谈判重返哈勒的计划）。现在，皮埃尔·路易·莫罗·莫佩屠斯和欧拉的敌对领导下，学院宣布，[尾页332]单子学说将是有奖征文比赛的主题为1747年随后的Monadenstreit引起了广泛的公众兴趣，并看到有争议的奖项授予了一篇匿名的反沃尔夫主义论文。在此期间，沃尔夫（Wolff）和曼特菲（Manteuffel）之间的信件不仅涉及单子论的形而上学细节，而且还涉及获胜论文的作者的身份（曾被认为是欧拉本人，但后来透露是约翰·海因里希·戈特洛布·贾斯提斯），以及Wolffian回应的组织。

沃尔夫...