 Hartshorne’s version of dual transcendence is quite different from Whitehead’s. To be sure, Whitehead and Hartshorne are in firm agreement, and are at pains to emphasize, that the relations between God and the world are symmetrical. In addition, both philosophers regard God as supremely worshipful not only with respect to the divine absoluteness but also with respect to the divine relativity. Indeed, one of the main objectives of Hartshorne’s book The Divine Relativity (1948) is to show that only by having an eminent form of relativity can the deity qualify as worshipful. Nevertheless, Hartshorne conceives God as an individual who endures through various actual states. In the technical language of Whitehead’s philosophy, this makes God a “society,” that is to say, a collection of actual entities extended in time, each member of which shares a defining characteristic, passed along from one moment to the next. All enduring objects are societies of actual entities; moreover, no actual entity endures through various states. Whitehead’s God is not an enduring object but a single actual entity. To speak of Whitehead’s God as dipolar is to indicate that God has a physical and a mental pole. This sense of “dipolar” is different from the meaning that Hartshorne commonly gives the expression. Hartshorne does not deny that actual entities are dipolar, nor does he deny that there are physical and mental aspects of deity, but his God is dipolar in having an enduring character embodied in successive states, the character being abstract compared to the concrete actual states—this gives us a third meaning of “dipolar” (cf. Griffin’s rather different view on the meanings of dipolarity in God, Griffin 2001a, 150). Hartshorne says, “Unlike Whitehead, I … define God as an enduring society of actualities, not a single actuality. Here I think Whitehead was just mistaken” (Hartshorne 1967b, 287).