 Whether 8 and 9 are an intrinsic part of the cosmological argument is debated. Kant argued that the argument had two parts, the first establishing the existence of an absolutely necessary being; the second part, identifying this being as the most real being (1787, B633–40). Without the second part, the concept of a necessary being was empty. The issue achieves significance when the question arises whether the argument has religious significance, that is, whether necessary being to which the argument concludes is God. Some contend that from the concept of a necessary being flow properties appropriate to a divine being (Siniscalchi 2018, 693). Timothy O’Connor (2004) argues that being a necessary being cannot be a derivative emergent property, otherwise the being would be contingent. Likewise, the connection between the essential properties must be necessary. Hence, the universe cannot be the necessary being since it is mereologically complex. Similarly, the myriad elementary particles cannot be necessary beings either, for their distinguishing distributions are externally caused and hence contingent. Rather, he contends that a more viable account of the necessary being is as a purposive agent with desires, intentions, and beliefs, whose activity is guided but not determined by its goals, a view consistent with identifying the necessary being as God. Koons (as are Craig and Sinclair 2009: 192–94) is willing to identify the necessary being as God. He identifies seven corollaries regarding God’s nature that follow from his mereological construction of the cosmological argument (e.g., God as the necessary being is not a mere aggregate or composite; has its basic attributes by necessity; is not essentially located in space or time; etc. (1997). Oppy (1999, 381–84), on the other hand, in critiquing Koons’s presentation “of seven corollaries to his (cosmological) proof which are intended to establish that the First Cause has at least some of the attributes which are traditionally attributed to God,” expresses significant skepticism about Koons’s arguments and the possibility of such a deductive move to determine its properties.