but is precisely what is primary and original in everything. Boström further accounts for the factors that constitute individual self-consciousness or the person. I contrast to the Hegelian notion of an original abstract, empty self-consciousness which, through sensible reality, actualizes itself into a fully conscious and determined (concrete) spirit, Boström maintains that the absolute person is primordial and eternally fully determined. It has its sensations fully present to itself, and does not require for its perfect determination an imperfect world. There exists no exclusion or contradiction among the sensations or ideas of God, but there is complete accord among them, so that it is impossible to conceive perfectly either of God or of any of His ideas without also conceiving the others perfectly. Boström has thereby shown that absolute reality is an absolute system, a spiritual organism in the strongest sense of the term. Since in every organism, the organs must possess the character of the whole, it follows that Gods ideas are also personal or perceiving beings. Although these beings in and for God, qua his organs, are absolutely perfect, in and for themselves, qua perceiving beings, they possess a certain imperfection, precisely since they do not have their true life and self-consciousness in themselves, but in God. Therefore, true reality, God's reality without which nothing exists, is presented to them in a lower form, as a world of phenomena specific to each and every one of them. Conceived with respect to these beings, God is on the one hand more than all of them put together or some aspect or attribute common to all of them; he is an independent and fully concrete being. On the other hand, He is also — due to the perfect organic coherence that obtains in the absolute world — fully present in them, without in the least obstructing their independent life. Thereby, the contradiction between finite and infinite is resolved. The infinite is present in the finite, while fully preserving its infinitude (and thus not through any "anderssein" or similar). God is simultaneously transcendent and an immanent ground for the finite world, and in so far as this world, qua finite, is undergoing a developmental process, he is the foundation, law and endpoint of this development, the creator and maintainer of the finite world, its providence and salvation. In relation to this, Boström develops a teodicé where he teaches that all imperfection