In the foregoing we have vindicated, but not on his classical ground, Anselm's proposition: we can conceive that God is greater than we can conceive. Any concrete reality whatever is greater than we can exhaustively conceive. This is so, in a radically unique sense, with the divine actuality, for it is the adequate integration of all actuality as so far actualized. Thus we need not leave it to the classical theist to stress how little we can comprehend God.
It has been said that Anselm's proof takes existence to be an attribute, "whereas it is the bearer of all attributes." This, however, not only does not refute, it can be used to express, the Anselmian principle. For the character or status, 'bearer of all attributes', must itself be an attribute, at least if it could describe an individual. And God or Greatness can be conceived only as this very individual. Any realized predicate whatever must be describable as a predicate of deity, in the form: God knowing that S is P. God is thus the universally presupposed subject of all predication, and his own nonexistence is therefore an impossible predication, or if you prefer, an impossible state of affairs. His mere existence is the essential element in all existence (and nonexistence) whatever. Hence his existence is not possibly unreal.
Everyone who has attempted to analyze the logic of informal arguments knows that the explicit premises from which a conclusion is alleged to follow are often insufficient to establish it, but that additional premises which may have been intuitively or confusedly intended can sometimes be supplied from which the conclusion does follow. If, then, a