things." Chapter 2 follows a similar argument, while Chapter 3 argues that the "best and greatest and supreme among all existing things" must be responsible for the existence of all other things. Chapter 4 argues that there must be a highest level of dignity among existing things and that highest level must have a single member. "Therefore, there is a certain nature or substance or essence who through himself is good and great and through himself is what he is; through whom exists whatever truly is good or great or anything at all; and who is the supreme good, the supreme great thing, the supreme being or subsistent, that is, supreme among all existing things." The remaining chapters of the book are devoted to consideration of the attributes necessary to such a being. The Euthyphro dilemma, although not addressed by that name, is dealt with as a false dichotomy. God is taken to neither conform to nor invent the moral order but to embody it: in each case of his attributes, "God having that attribute is precisely that attribute itself". A letter survives of Anselm responding to Lanfranc's criticism of the work. The elder cleric took exception to its lack of appeals to scripture and authority. The preface of the Proslogion records his own dissatisfaction with the Monologion'''s arguments, since they are rooted in a posteriori evidence and inductive reasoning. Proslogion The Proslogion (, "Discourse"), originally entitled Faith Seeking Understanding () and then An Address on God's Existence (), was written over the next two years (1077–1078). It is written in the form of an extended direct address to God. It grew out of his dissatisfaction with the Monologion's interlinking and contingent arguments. His "single argument that needed nothing but itself alone for proof, that would by itself be enough to show that God really exists" is commonly taken to be merely the second chapter of the work. In it, Anselm reasoned that even atheists can imagine a greatest being, having such attributes that nothing greater could exist (). However, if such a being's attributes did not include existence, a still greater being could be imagined: one with all of the attributes of the first and existence. Therefore, the truly greatest possible being must necessarily exist. Further, this necessarily-existing greatest being must be God, who therefore necessarily exists. This reasoning was known to the Scholastics as "Anselm's argument" () but