 A second type of Leibnizian argument for God’s real possibility returns to the thesis that God is the most perfect being, and adds that perfections are positive and simple, unanalyzable qualities. So, for example, consider any proposition of the form “A and B are incompatible”, where A and B are any two perfections. Two properties are incompatible only if they are logically incompatible, according to Leibniz. Thus “A and B are incompatible” will be true only if one of these perfections turns out to be the negation of the other (as in omniscient and non-omniscient), or if their analyses reveal simpler properties, one of which is a negation of another. But on the assumption that all the divine perfections are positive, simple, and thus unanalyzable, neither of these scenarios can obtain. Consequently, “A and B are compatible” is always true for any two perfections, and thus a being with all perfections is really possible (Leibniz 1678 [PE]: 238–39; Adams 1994: 142–48). 