  The problem of divine perfection and freedom was particularly acute for Leibniz. Since God necessarily exists and is necessarily omnipotent, omniscient, and perfectly good, it seems he would necessarily be drawn to create the best. If this be so, then when God surveyed all the possible worlds, he must have chosen the best, with the result that the actual world is the best of all possible worlds. Leibniz embraced the conclusion of this reasoning: the actual world is the best of all possible worlds. But how then could God be free in choosing to create the best? As a first step in the direction of answering this question, it should be noted that two different views of divine freedom have emerged in western thought. According to the first view, God is free in creating a world or in acting within the world he has created provided nothing outside of him determines him to create the world he creates or determines him to act in a particular way in the world he has created. According to the second view, God is free in creating or acting within his creation provided it was in his power not to create what he did or not to act within his creation as he did.