 Leibniz’s philosophy is theocratic. God is a king, and the world is his kingdom. Ours is the best of all possible worlds, with respect to variety, order, location, place, time, efficiency, and “the most power, knowledge, the greatest happiness and goodness in created things” (G 6: 603). For God can choose to realize any world he wishes, and it would be inconsistent with his goodness and power to realize a world that is not as good as possible. Our world metes out justice for all in the hereafter and is constantly improving. The “kingdom of nature,” in which everything happens for mechanical reasons, is at the same time, a “kingdom of grace” in which everything that happens exemplifies God’s wisdom and justice (G 6:622). Yet, though Leibniz maintained frequently that the order and regularity of nature hinted at or pointed to a divine creative hand, and suggested that the existence of anything at all implied the existence of a necessary being (G 4: 106), he produced only one actual argument for the existence of God. This was a version of Anselm’s ontological argument. Leibniz maintained that God’s existence could be deduced from the maximal concept of God as the sum of all perfections, only if it was first demonstrated that God was a possible, not an impossible object. Certain maximal concepts, such as “the greatest speed” are, he pointed out, fundamentally incoherent, and the term denotes nothing (G 4: 359–60). Leibniz saw nothing incoherent in the maximal notion of “the most perfect being” and concluded that God existed. It was unclear however, why, so long as God is possible, the Ontological Argument survives the familiar criticisms of Aquinas. The inference from possibility to necessity seems to depend less on the logic of concepts than on Leibniz’s esoteric idea that concepts, or possible objects, strive to come into existence with a tendency to exist proportional to their perfection (G 7:303).