 One may rightly demand an answer to the question: If God is finite in some respects, what prevents there being a reality that surpasses God? Hartshorne’s response is that there is indeed a possible reality that surpasses God in any actual state of the divine existence, but what can surpass God is only a subsequent actual state of Godself. Hartshorne calls on Gustav Fechner’s distinction between “surpassable by others, including self” and “surpassable, but only by self.” It is only the latter phrase, according to Hartshorne, that applies to God. This is what Hartshorne calls R-perfection (for relative perfection), a form of perfection that permits a contingent actuality in God that is unsurpassed by all others, excluding self. This is by way of contrast with A-perfection (for absolute perfection)—which applies to the divine existence and essence—which is to be unsurpassable by all others, including self. To speak of God as having dual transcendence is to say that God is both R-perfect and A-perfect, but in different respects. Thus, one of Hartshorne’s preferred definitions of God: “the self-surpassing surpasser of all” (Hartshorne 1948, 20).