 Hartshorne presents his theistic arguments as a priori, not in the sense that they are conclusive demonstrations, but in the sense that they aim at a conclusion about what is true in all possible states of affairs. In this he is true to Whitehead’s metaphysical project of finding categories that are universal and necessary. He insists that none of the conclusions of his arguments are empirical. A proposition is empirical, in Popper’s sense, if it is falsifiable by some conceivable experience. If Anselm’s principle is correct then either God exists without the possibility of not existing or God’s existence is impossible. Thus, if God exists, then no conceivable experience could falsify the statement that God exists. For this reason, Hartshorne finds all empirical arguments—and hence, all scientifically based arguments—for God’s existence to be fatally flawed since they must conclude to that which is not God, that is, to that which exists contingently. Hartshorne also points out that none of his arguments tell us anything concrete about God. True to his distinction between existence and actuality, Hartshorne maintains that the arguments concern that which is most abstract about deity, its existence and character. This is why Hartshorne claimed to know so very little about God, even though he wrote so many volumes on the subject (Hartshorne &amp; Viney 2001, 46).