source is God." Since God is _purus actus_, he is the immediate, the efficient source only of that which partakes in some degree of his own nature, or is rational; and here is another clear point of distinction between space and extension, between time and duration. But we must ask more in detail regarding their nature. Admitting that they are relations, ideal and prior to particular experiences, the question must be asked, What sort of relations are they; how are they connected with the purely spiritual on one hand, and with the phenomenal on the other? Leibniz's most extended answers to these questions are given in his controversy with Clarke. The latter took much the same position regarding the nature of space (though not, indeed, concerning the origin of its idea) as Locke, and the arguments which Leibniz uses against him he might also have used, for the most part, against Locke. Locke and Clarke both conceived of space and time as wholly without intrinsic relation to objects and events. It is especially against this position that Leibniz argues, holding that space and time are simply orders or relations of objects and events, that space exists only where objects are existing, and that it is the order of their co-existence, or of their possible co-existence; while time exists only as events are occurring, and is the relation of their succession. Clarke, on the other hand, speaks of the universe of objects as bounded by and moving about in an empty space, and says that time existed before God created the finite world, so that the world came into a time already there to receive its on-goings, just as it fell into a space already there to receive its co-existences.