 Criticisms of panentheism from major alternatives such as pantheists and scientists working with naturalist assumptions criticize panentheism for its metaphysical claim that there is a being above or other than the natural world. At times, this criticism has been made by claiming that a thorough-going naturalism does not need a transcendent, individualized reality. Robert Corrington describes the development of his thought as a growing awareness that panentheism unnecessarily introduces a being above nature as well as in nature (2002, 49). William Drees expresses a similar criticism by arguing that all contemporary explanations of human agency, including non-reductionist explanations, are naturalistic and do not require any reference to a higher being. For panentheists to claim that divine agency is analogous to human agency fails both to recognize that human agency requires no additional source or cause and to explain how a divine source of being could act in the realm of physical and mental processes (1999). Frankenberry makes this objection more specific. Panentheism offers a more complex relationship between God and the world than is necessary. This unnecessary complexity is revealed by the problems that panentheism has with the logic of the freedom of parts in wholistic relations, the possibility of the body-soul analogy relapsing into gender inflected ideas of the soul as the male principle, the problem with simultaneity of events in the divine experience in relation to the principle of the relativity of time, the necessity of the everlasting nature of value, and finally the use of the ontological argument to establish the necessity of the abstract pole of the divine nature (1993, 36–39). Carl Gillett points out that panentheism lacks an explanation for a causal efficacy higher than the causal efficacy realized by microphysical causation (2003, 19). Generally, panentheists respond to these criticisms by claiming the inadequacy both scientifically and metaphysically of any type of reductionistic naturalism. Such a naturalism whether articulated in scientific categories or religious categories fails to recognize the emergence of levels of complexity in nature. The emergence of higher levels of organization that cannot be completely explained in terms of lower levels renders non-differentiated accounts of being inadequate. Panentheists often argue that the emergence of higher levels of order makes possible downward causation. Davies describes the difficulties in coming to a clear description of downward causation and concludes that the complexity of systems open to the environment makes room for downward causation but has not yet provided an explanation of how downward causation works (2006, 48). The concepts of entanglement and divine entanglement may offer a new perspective on causation and especially the role of the divine in natural causation (Wegter-McNelly 2011).