In order to banish from the mind the identity of the divine and human predicates, and the consequent identity of the divine and human nature, recourse is had to the idea that God, as the absolute, real Being, has an infinite fulness of various predicates, of which we here know only a part, and those such as are analogous to our own; while the rest, by virtue of which God must thus have quite a different nature from the human or that which is analogous to the human, we shall only know in the future--that is, after death. But an infinite plenitude or multitude of predicates which are really different, so different that the one does not immediately involve the other, is realised only in an infinite plenitude or multitude of different beings or individuals. Thus the human nature presents an infinite abundance of different predicates, and for that very reason it presents an infinite abundance of different individuals. Each new man is a new predicate, a new phasis of humanity. As many as are the men, so many are the powers, the properties of humanity. It is true that there are the same elements in every individual, but under such various conditions and modifications that they appear new and peculiar. The mystery of the inexhaustible fulness of the divine predicates is therefore nothing else than the mystery of human nature considered as an infinitely varied, infinitely modifiable, but, consequently, phenomenal being. Only in the realm of the senses, only in space and time, does there exist a being of really infinite qualities or predicates. Where there are really different predicates there are different times. One man is a distinguished musician, a distinguished author, a distinguished physician; but he cannot compose music, write books, and perform cures in the same moment of time. Time, and not the Hegelian dialectic, is the medium of uniting opposites, contradictories, in one and the same subject. But distinguished and detached from the nature of man, and combined with the idea of God, the infinite fulness of various predicates is a conception without reality, a mere phantasy, a conception derived from the sensible world, but without the essential conditions, without the truth of sensible existence, a conception which stands in direct contradiction with the Divine Being considered as a spiritual, i.e., an abstract, simple, single being; for the predicates of God are precisely of this character, that one involves all the others, because there is no real difference between them. If, therefore, in the present predicates I have not the future, in the present God not the future God, then the future God is not the present, but they are two distinct beings. [13] But this distinction is in contradiction with the unity and simplicity of the theological God. Why is a given predicate a predicate of God? Because it is divine in its nature, i.e., because it expresses no limitation, no defect. Why are other predicates applied