  However we might think these questions should be resolved, Leibniz himself appears to have thought that the prevolitional route was the one to take. He does not think that God makes it the case how human beings would act if they were created; rather, Leibniz believes God "discovers" in the ideas of the possibles how human beings would act if they were created [on this topic see Sleigh (1994).] [Leibniz speaks of these truths about how human beings will act as “limitations” that prevent God from making them, and the world that contains them, more perfect. In the end, it is these limitations, Leibniz argues, that prevent there from being a better world than the actual one. [On the notion of “limitations” see AG 60–2, 11, Theodicy 20 (H 86–7; G VI 114–5), Causa Dei 69–71 (S 128–30; 457–8).] If this interpretation is correct, then we might think that the permission strategy will work as a solution to the holiness problem both when it comes to defending God as creator and as concurrent cause of all effects in the cosmos.