  The philosopher opens his presentation with a sharply negative appraisal of the presuppositions underlying the king's dream and offers a brief critical analysis to explain why he rejects each one. Specifically, he denies that God is the kind of being who is either pleased or displeased about anything, has knowledge of particular persons, actions, or events, or even can be regarded as the “Creator” of human beings, unless one understands this in purely metaphorical terms. What warrants these confident denials is the philosopher's conception of a perfect being and how this shapes his understanding of divinity. Thus, a God who is capable of being pleased and displeased must have various aims and desires, all of which signify privation of that which is aimed at or desired, until it is provided. However, any being who is subject to privation and lack could hardly be considered perfect or divine. It would constantly be in a deficient state and also dependent on others to provide whatever is desired. Thus, Divinity as a perfect being is simply incompatible with having or experiencing privation. Accordingly, God, in contrast to all that is non-divine, is entirely beyond having desires and aims because he lacks no perfection worthy of the name.