(Morris, 170) Clearly, if God's creation of the framework of reality never could have been other than it is, then God never had any choice about creating the framework of reality.
This is not to deny the distinction Morris draws between God and the necessary truths constituting the framework of reality.
Only in some Pickwickian sense could we view God as "morally responsible" for the creation of the framework of reality.
And without such power on God's part with respect to his "creation" of the framework of reality, it makes no sense to thank God or praise God for creating that eternal framework.
On this basis, Alyngton can define relations of reason while eliminating from their description any reference to our mind and using objective criteria only, based on the framework of reality itself.
For, on Morris's view, although God creates the entire framework of reality, it was not up to God whether to create the framework he did or some other framework instead, or even not to create any part of the framework he created.
God never had a choice about creating this framework or any part of it for, in Morris's words, "God's creation of the framework of reality is both eternal and necessary — it never was, never will be, and could not have been, other than it is".
It is true, however, as Morris points out, that God's having no choice either about creating the framework of reality or about having the properties of absolute power, knowledge, and goodness, does not result from something else imposing this framework and properties upon him.
As a consequence, he conceives of logic as an analysis of the general framework of reality, since according to him logic turns on structural forms (aimed at building up semantic contents), which are, as forms, independent of both such contents and of the mental acts by which they are learned.
