Abstract
God’s creative act, if genuinely free, would ground the existence of creatures without necessitating them. Since God is perfectly responsive to reason, his freely creating requires that he have an adequate but non-coercive reason to create. A coercive reason for an act is one that outweighs the reasons for any alternative act, whereas an adequate reason is one that is not outweighed by the reasons in favor of any alternative act. How, in the absence of an offsetting reason not to create, is God’s adequate reason not also a coercive reason, i.e., one that would necessitate creation? Chapter 7 argues that God’s creating and God’s remaining within himself each have to be understood as determinate manners in which God may affirm his own unsurpassable goodness. Cantorian reflections are then deployed to explain how God’s extra, i.e., un-offset, reason to create does not give him more of a reason to create than to not create. Finally, God’s actual reason to create is identified.
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References found in this work BETA

Metaphysical Rationalism.Shamik Dasgupta - 2016 - Noûs 50 (2):379-418.
Pre-Leibnizian Moral Necessity.Michael J. Murray - 2004 - The Leibniz Review 14:1-28.
Pre-Leibnizian Moral Necessity.Michael J. Murray - 2004 - The Leibniz Review 14:1-28.

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Citations of this work BETA

In Defence of No Best World.Daniel Rubio - 2020 - Australasian Journal of Philosophy (4):811-825.
On Necessary Gratuitous Evils.Michael James Almeida - 2020 - European Journal for Philosophy of Religion 12 (3):117-135.
God's Perfect Will: Remarks on Johnston and O'Connor.Kenneth L. Pearce - forthcoming - Oxford Studies in Philosophy of Religion.

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