ightness-of-will for the sake of this uprightness itself.
It appears that Anselm is ultimately equating free will with uprightness-of-will, for he argues that there is nothing--even God--which can separate the will from its essential uprightness:
Indeed, although He can reduce to nothing an entire substance which He has created from nothing, He is not able to separate uprightness from a will which has it. . . If God were to remove (the oft-mentioned) uprightness from someone, he would not will him to will what He wills him to will.
Anselm begins from the proposition that God is good, upright, just, and that nothing can flow from Him which does not have these qualities. Free will is a gift to man from God and is therefore inherently a good thing. Even God cannot undo the goodness which is at th
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