 Philosophy’s second line of argument is based on a simple view of the highest good. She begins to put it forward in III.10, a turning-point in the discussion, which is preceded by the most solemn poem of the whole work (III m. 9), an invocation to God in terms borrowed from Plato’s Timaeus. Through a number of arguments which draw out the consequences of the Neoplatonic assumptions which Boethius accepts, Philosophy shows that the perfect good and perfect happiness are not merely in God: they are God. Perfect happiness is therefore completely untouched by changes in earthly fortune, however drastic. But what this second approach fails to explain is how the individual human, such as Boethius, is supposed to relate to the perfect happiness which is God. Philosophy seems to speak as if, merely by knowing that God is perfect happiness, Boethius himself will be rendered happy, although in the next section it seems that it is by acting well that a person can attain the good.