This results in a religious dualism. The contraposition of chaos and cosmos explains the presence of both good and evil, reason and chance, etc. in the world, allowing Ehrenfels to provide a theodicy. Nevertheless, the cosmic principles themselves cannot be straightforwardly regarded as absolutely good or evil. Moreover, although Ehrenfels calls the ordering principle “God”, it cannot be understood as the omnipotent creator of western monotheism (also dubbed “solotheism” by Ehrenfels), since neither cosmic principle is absolute in itself. Creation can only be achieved by both principles working in tandem and consists in God ordering and “shaping” or “forming” (“Gestalten” in its verbal form) the world in perpetual contrast with chaos. Hence, the Kosmogonie does not carry the tone of a typically Christian religious work, nor is it simply a transposition of ancient or eastern mythologies into modern Europe. Rather, Ehrenfels had the ambition to formulate a general framework for a (utopian) future world-spanning religion, based on a firm scientific foundation (Ehrenfels 1916, 150, also see PSII, 52). Indeed, Ehrenfels presents his dualism explicitly as a scientific hypothesis to be investigated and proven, and concludes that it can in fact explain the world as it is and can be confirmed by experience (Ehrenfels 1916, 23, 35).