 Clarke believed that space is necessarily infinite because “to set bounds to space, is to suppose it bounded by something which itself takes up space” or else that “it is bounded by nothing, and then the idea of that nothing will still be space,” and both suppositions are contradictory (D 115, W 2.753). Clarke apparently thought that what has a boundary must be bounded by something else. If so, the argument was not well taken because a sphere, for example, has a boundary which stems from its own nature, not by the presence of something external bounding it (Vailati 2006, 111). One possible solution is to appeal to space’s peculiar nature as a property of an infinite God, which would require that it be boundless in virtue of God’s possible activity being boundless (W 1.47), but this might reverse the proper order of explanation or beg the question. (For more on the relationship of God to space, see Section 4.2 below.) He also argues that because existence or being is a perfection, existing in more places is a greater perfection, so God (as the most perfect being) must exist in all places (W 1.46–47). Another possible solution is to appeal to the principle of sufficient reason: any finite limit would be arbitrary, and thus in violation of the principle. Establishing the infinity of space is important to Clarke’s argument that space exists outside of us, because our ideas are always finite (Watts 1733, 4).