  Of course, in the broad sense of the expression “a person's nature” someone may be responsible for his nature, or at least part of it. A person with a naturally friendly disposition toward strangers may have played a role in developing his “nature” to be friendly toward strangers, and thus may bear some responsibility for his “nature” to be friendly toward others. But no one, it seems, is responsible for being the basic sort of entity one is — a human being, for example. Thus, even God, so it is generally thought, is not causally responsible for his basic nature — his being omnipotent, omniscient, and perfectly good. Of course, unlike humans, God, if he exists, does not inherit his nature from prior beings. For God is eternal and not generated by other gods. From eternity this uncreated being has been omnipotent, omniscient, and perfectly good.  These properties constitute his intrinsic nature. Thus it seems that no one, including God, could be causally responsible for God's having the basic properties that are constitutive of his nature. Against this view, however, Thomas Morris has argued that there is nothing logically or metaphysically objectionable about God's creating, and thereby being causally responsible for, his own basic nature. He does, however, wish to avoid having to claim that God is the cause of himself. As he says, “the very idea of self-causation or self-creation is almost universally characterized as absurd, incoherent, or worse.” What Morris means here is that although it is absurd to think that God causes himself to exist from all eternity, it is not absurd, in his judgment, to suppose that God (1) causes there to be such properties as omnipotence, omniscience, and perfect goodness, and (2) causes himself to eternally possess these properties.