  Given his commitment to the Principle of Sufficient Reason, however, Leibniz could not endorse such a view. Does Leibniz, then, have an answer to this question that will rescue him from the holiness problem? There is scholarly disagreement about this issue. Some have held that Leibniz is obliged to hold the postvolitional view despite the difficulties that it raises for him. [See Davidson (1996), Sleigh (1994).] Others have held that Leibniz tried to forge a third alternative in order to avoid this seemingly intractable dilemma. [See Murray (2005); for an alternative to Murray (2005), see Cover and Hawthorne (2000)]. I will close by considering the latter suggestion.