 To see the formal-objective reality distinction at work within the context of Descartes’ theory, consider an idea that has been mentioned several times already—the idea of God, as introduced in the Third Meditation. Descartes’ analysis of this idea begins with his focusing on the fact that the idea represents to him an infinite substance (AT VII 45; CSM II 31). The formal-objective reality distinction suggests the following. When considered simply as an existent mode of Descartes’ mind, which is to consider it in terms of its formal reality, Descartes sees no trouble in accounting for the origin of the formal reality of this idea: the formal reality possessed by this idea is derived from the formal reality of his mind. In other words, the existence of the idea, as mode, depends on the existence of his mind. But when considered in terms of what this idea represents or presents to the mind, which is to consider the idea in terms of its objective reality, Descartes discovers a problem, which can be formulated: what is the origin of the idea’s objective reality? This challenge arises in light of Descartes’ saying: