 We have already seen how, if we embrace a constituent approach to ontology, the divine nature can be coherently conceived as identical to God. Being immaterial, there is nothing in God to distinguish him from his nature. So he is identical to his nature. The divine nature is, or can be thought of as, a property. So there is at least one property that is self-instantiating: it has itself as its sole instance, and indeed as its sole possible instance. If this is coherently conceivable, then the same will be true of perfect knowledge, perfect power, and so on: if instantiated, these attributes are self-instantiated in every possible world and by the same thing in every possible world (Vallicella 1992). Thus not only is the divine nature identical to an individual, each divine perfection is identical to an individual, namely God, whence it follows that each perfection is identical to every other one.