The mortal at the beginning of the dialogue seems upset and feels suffering from the fact of having to have free will and asks God to take away his free will. He wants his free will taken away because he believes God gave him this “curse,” and this initially gives him a moral responsibility that he is unable to handle. Because he has moral responsibility he is capable of sinning. With a rather Socratic method, first negative then positive, and through hypothetical situations, God takes the time in dialogue not only to change the mortal's mind, but first to remove some of his moral opinions because part of his confusion stemmed from a moral wrong or defective. notions. God immediately understands that moral responsibility is not the only aspect that pushes the mortal to want to remove his free will by saying that he would absolve his moral responsibility, but this is unsatisfactory, because sinning is a capacity due to free will, “With the free will I am capable of sinning and I don't want to sin!”. (Smullyan, 1977, p. 86) The fear of gruesome punishments in the afterlife is what worries the mortal about sin, which is an assumption made by the mortal but God is willing to grant him the power to sin without any punishment to remove the Sin. assumption: “I will grant you a very, very special dispensation to sin as much as you want,…Agreed?”, (Smullyan, 1977, p. 87), but not good enough for the mortal because he has an aversion to sin , in addition to the punishments he may receive. So very quickly you can see that God has removed the ridiculous assumption that He would give gruesome punishments for sinning. God then offers to remove the horror of sin by taking a pill. This is still not enough for the mortal to... middle of paper......be conscious without free will?” (Smullyan, 1977, p. 107) This here shows that free will is actually a characteristic or trait of conscience, and now the mortal is convinced to change his mind. At the end of the dialogue, however, there is a slight contradiction when God says, "But there is so much you can learn from them, as well as from rocks and streams and from other aspects of nature." (Smullyan, 1977, p. 108) because he previously stated that naturalness is descriptive and not prescriptive. The main reasons why the mortal does not want to have free will arise from many of his assumptions and from looking things too morally. God spends almost the entire dialogue removing these assumptions and the way the mortal thinks. Finally, after managing to remove these assumptions and moral thinking, is when God finally can and does convince the mortal to maintain his free will.