 We may paraphrase this rather cryptic passage as follows. The divine Not-Other is simply not one of the things we are familiar with in the world we inhabit, where all is multiplicity and difference, where each thing or state of affairs is other than or different from every other existent thing or situation that obtains. Nicholas terms the multiple things we deal with “others” because each one of them, each “other,” is distinct from every other thing. Nicholas also proposes that such finite things possess and lack what things different from them possess—to be other or distinct is precisely not to be one or any of the finite others. Our language and thought busy themselves in finding and making further distinctions and divisions between things and parts of things, between one condition and another, between one state of affairs and another. So we come to know that one thing is other than or separate from another thing or that we find it in another that is related to, yet different from, something else.