  Let us consider the second alternative then, according to which I have control because the will is never “causally determined” to choose that which the intellect deems to be best in those circumstances.  Leibniz holds that the will is not causally determined in the act of choice but merely “morally necessitated.” There is scholarly disagreement about the interpretation of this phrase. Some think it just means “causally necessitated.” But if this is right, it appears that God, who establishes the laws of nature, determines how creatures act, and this leads us back to the suggestion that Leibniz was a postvolitionalist in these matters. As we noted above, this is a troubling position for Leibniz to adopt since it seems to undermine his response to the holiness problem. [For various positions on the nature of “moral necessity,” see Adams, pp. 21–2, Sleigh (2000), Murray (1995), pp. 95–102, and (1996), esp. Section IV].