  If we allow Leibniz to locate control over actions in a will that is only morally necessitated by the intellect, is there a way for him to avoid the postvolitional/prevolitional dilemma discussed earlier? The answer is not obvious. One would have to say that the will's infallibly choosing in accordance with the deliverances of the intellect is a fact whose truth is independent of God's will, while also saying that the deliverances of the intellect provide a sufficient reason for the will's choice. If this can be done, Leibniz may have a way of avoiding the difficulty posed by conditional future contingents.