 Since a substance is more perfect than its mental states, the power of a substance is in no way diminished when it perceives or thinks. The active principle in a substance offers thoughts to itself—thoughts produced by emanation (Mercer, 325, 366f). A third aspect of emanation is equally important: Neither the emanator (God) nor the emanatee (created substance) is diminished causally. We can attribute to Leibniz the following view: God’s role in intrasubstantial causation, besides that which is implied by miraculous intervention, is an emanatory one (Discourse on Metaphysics §28; New Essays A, 6, 210f). An emanative mode of causal activity is one in which the cause includes, in some “eminent” or higher form, what it gives to its effect, without losing the ability to produce the same kind of effect in the future. But a substance, undergoing this kind of intervention or causal process, need not lose its natural causal efficacy. So I think that Bennett misses the main implication of the Discourse on Metaphysics §14 passage; the implication is not that we are modes of God, but that our causal agency is analogous to God’s. Causally speaking at least, we are made in the image of God. (This feature of emanation also reveals one shortcoming of Jeffrey McDonough’s otherwise excellent analogy of divine continual creation. McDonough points out that “my freezer can be thought of as creating and conserving particular ice cubes through a single continuous action that begins when a tray of water is put in the ice box, and ends when the cubes are removed” (McDonough, 2007, 50). This analogy nicely captures the concurrence of continual creation but it fails to capture the non-entropic nature of such creation, for freezers are certainly not 100% efficient.)