  Whatever position one comes to hold on this matter, Leibniz often points to the more metaphysical standards as the ones God utilizes in assessing the goodness of worlds. But there is further controversy over exactly which metaphysical standard, (2) or (3), Leibniz endorses. In general, Leibniz holds that God creates the world in order to share his goodness with created things in the most perfect manner possible [Gr 355–6].  In light of the fact that created beings, in virtue of their limitations, can mirror the divine goodness only in limited respects, God creates a variety of things, each of which has an essence that reflects a different facet of divine perfection in its own unique way. Since this is God's purpose in creating the world, it would be reasonable to think that maximizing the mirroring of divine goodness in creation is the goal that God seeks to achieve. And this in fact is one of the standards Leibniz seems to endorse. We might call this the “maximization of essence” standard. Leibniz seems convinced that the actual world meets this standard and that creatures are to be found that mirror the divine perfections in all the sorts of ways that creatures can do this. Thus, there are creatures with bodies and creatures without, creatures with freedom and intelligence and creatures without, creatures with sentience and creatures without, etc. [See, for example, MP pp. 75–6 and 138 (G VII 303–4 and 310).]