 But this argument is not decisive. It works only if having the perfection in question necessarily is itself a coherent notion, and it may be that there is some sort of incoherence involved in the notion of necessary perfect goodness that is not involved in the notion of perfect goodness simpliciter. (For an endorsement of this line of argument, with a recognition of the needed qualification, see Morris 1989d, p. 63–65.) Some arguments to this conclusion are considered below. One might, then, argue that the best that a being could possibly exhibit with respect to perfect goodness would be to actually, though only contingently, exhibit it. 