it became known as the ontological argument for the existence of God following Kant's treatment of it. More probably, Anselm intended his "single argument" to include most of the rest of the work as well, wherein he establishes the attributes of God and their compatibility with one another. Continuing to construct a being greater than which nothing else can be conceived, Anselm proposes such a being must be "just, truthful, happy, and whatever it is better to be than not to be". Chapter 6 specifically enumerates the additional qualities of awareness, omnipotence, mercifulness, impassibility (inability to suffer), and immateriality; Chapter 11, self-existent, wisdom, goodness, happiness, and permanence; and Chapter 18, unity. Anselm addresses the question-begging nature of "greatness" in this formula partially by appeal to intuition and partially by independent consideration of the attributes being examined. The incompatibility of, e.g., omnipotence, justness, and mercifulness are addressed in the abstract by reason, although Anselm concedes that specific acts of God are a matter of revelation beyond the scope of reasoning. At one point during the 15th chapter, he reaches the conclusion that God is "not only that than which nothing greater can be thought but something greater than can be thought". In any case, God's unity is such that all of his attributes are to be understood as facets of a single nature: "all of them are one and each of them is entirely what [God is] and what the other[s] are". This is then used to argue for the triune nature of the God, Jesus, and "the one love common to [God] and [his] Son, that is, the Holy Spirit who proceeds from both". The last three chapters are a digression on what God's goodness might entail. Extracts from the work were later compiled under the name Meditations or The Manual of St Austin. Responsio The argument presented in the Proslogion has rarely seemed satisfactory and was swiftly opposed by Gaunilo, a monk from the abbey of Marmoutier in Tours. His book "for the fool" () argues that we cannot arbitrarily pass from idea to reality (). The most famous of Gaunilo's objections is a parody of Anselm's argument involving an island greater than which nothing can be conceived. Since we can conceive of such an island, it exists in our understanding and so must exist in reality. This is, however, absurd, since its shore might arbitrarily be increased and