 Passages outside of the Meditations might be easily read as consistent with the view that for Descartes there does not exist any unactualized possible reality, but the view appears not to square with many of the claims of the Fourth Meditation. The Meditation does contain compatibilist-sounding claims – for example, that the will is maximally free when it is compelled to affirm truth (AT 7:58, CSM 2:40); that it would be impossible for us to be in a state of indifference if we had distinct perceptions only (ibid.); and that assent and dissent are a matter of the will being pulled and compelled by reasons (AT 7:59; CSM 2:41). However, the whole point of the Fourth Meditation would seem to be that God is imperfect if our errors (and false affirmations) are inevitable, and thus that on any given occasion it is always possible for us to affirm or deny. In a recent book, C.P. Ragland reasons along these lines – he argues that the Fourth Meditation supposes a view of freedom according to which a finite mind has a two-way libertarian power to affirm or not affirm in cases where its perception is not clear and distinct. Otherwise, it is not clear what the sense is in which finite minds would have the power to avoid error, or what the sense is in which error would be on us and not on God (Ragland 2016,77–81, 234). Ragland points to a number of other passages in defense of his libertarian interpretation. One is Principles I.37, in which Descartes says that 