 One objection to the concept of a deity whose “body” is the universe is that it implies that all values, both the good and the evil, are within God. Hartshorne counters that this is true, but not in a sense that compromises divine goodness. As a point of logic, wholes do not necessarily share the characteristics of their parts. On Hartshorne’s model, the relation of God to any non-divine creature is a relation of whole to part. Indeed, this is the basis of Hartshorne’s view of religion as the acceptance of our fragmentariness—we are fragments of the cosmos, not the whole of it. Thus, Hartshorne can say that God’s goodness is not diminished if a fragmentary being is heedless of the good of others, by indifference or harmful intent. Nevertheless, precisely because of God’s goodness, the suffering and wickedness of the creatures enter God’s experience. God sympathizes with the sufferer and grieves for the criminal in losing an opportunity for creating the good. God can feel the contrast between what could have been and what is. The “what is,” moreover, is not unilaterally determined by God but is left, in part, to the creatures; we have seen that God and the creatures are co-creators in process theism. For this reason, Hartshorne, following Berdyaev, speaks of tragic and sublime aspects of divine love (cf. Hartshorne 1953, chapter 8). Whitehead agrees that, “there is a tragedy which even God does not escape” (Johnson 1983, 7).