  Leibniz's conception of substance, according to which each individual has a complete individual concept, still seems remarkably necessitarian. After all, even predicates related to my future actions are now contained within my complete individual concept. This smacks of determinism and raises in its own way the problem of future contingents. As mentioned above, Leibniz claims that we are free in part precisely because our actions follow from our very natures with complete spontaneity. But also, according to Leibniz, God “inclines our souls without necessitating them.” Indeed, in the Discourse on Metaphysics, Leibniz claims that the actions of an individual are certain but not necessary. They are, Leibniz argues, certain ex hypothesi—that is, they are certain given the creation or instantiation of this particular world. God saw that Caesar would cross the Rubicon, that Judas would betray Christ, that Adam would sin, and so on; each of these acts and an infinity of others were included in each individual's complete concept; and yet God chose this world in which such actions would certainly take place. But, at the same time, since the contraries of any such actions do not imply contradictions, they are not necessary. God, in choosing a possible world, chooses all the essences of all the actual individuals, each of which has its program, according to which it acts spontaneously and freely. While it is still a program or a complete concept, on Leibniz's view, that does imply determination. 