Boethius in his book had explained that he was assuming that God does not cause the events he foreknows: he knows them because they happen, rather than their happening because he foreknows them.
He added, though, in passing, that he did not really accept this view: it is ‘back to front’ to think that ‘the outcome of things in time should be the cause of eternal prescience.’ Philosophy now returns to this point, conceding that God's act of knowing ‘sets the measure for all things and owes nothing to things which follow on from it.’ Although Philosophy considers that she has successfully resolved the character Boethius's problems, the reader is left asking whether this final concession, which makes God the determiner of all events, does not ruin the elaborate defence of the contingency of human volitions she has just been mounting...
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