 Hartshorne does not claim to believe in two gods, nor does he wish to defend a cosmological dualism. In fact, we can see that the opposite is the case when we consider that, in addition to calling his theism dipolar, he refers to it as a type of panentheism, which literally means that all is in the one God. This inclusion of the world in God occurs by means of omniscience (as Hartshorne defines the term) and omnibenevolence. All creaturely feelings, especially feelings of suffering, are included in the divine life. God is seen by Hartshorne as the mind or soul for the whole body of the natural world (see above regarding Plato’s World Soul), although he thinks of God as distinguishable from the creatures. Another way to categorize Hartshorne’s theism is to see it as neoclassical in the sense that he relies on the classical or traditional theistic arguments for the existence of God and on the classical theistic metaphysics of being as first steps in the effort to think through properly the logic of perfection. However, these efforts need to be supplemented, he thinks, by the efforts of those who see becoming as more inclusive than being. God is not outside of time, as in the Boethian view that is influential among traditional philosophical theists, but rather exists through all of time, on Hartshorne’s view. On the neoclassical view, God’s permanent “being” consists in steadfast benevolence exhibited through everlasting becoming.