 Whitehead and Hartshorne part company concerning the proper analogy for conceiving the God-world relation. Hartshorne modifies Plato’s world-soul analogy in the Timaeus (30a–34c). In Plato’s myth, the eternal demiurge creates a universe that is a living creature, animated by a soul. Hartshorne argues that the best philosophical interpretation of the myth is to consider the demiurge and the world-soul as two aspects of the same deity (Hartshorne &amp; Reese 1953 [2000, 55]). If this is correct, then Plato affirms a version of dual transcendence, with one aspect of God being the universe. According to this interpretation, Plato came close to Hartshorne’s view that, “the world is God’s body” (Hartshorne 1941, 185; Dombrowski 2005, chapter 1). This is not to say that God has a location within the universe, but that the location of the universe is in God, for the divine being-in-becoming is all-inclusive. Hartshorne borrows a word invented by Karl Krause (1781–1832) to express this view: panentheism—everything (pan, all) is in (en, in) God (theos, God) (Cooper 2006, 121). Panentheism is a mediating position between pantheism and classical theism. For pantheism, the world is identical to God; for classical theism, the world is completely external to God; for panentheism, the world is within God.