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Aquinas thought that, though the highest knowledge humans can possess is knowledge of God, knowledge of physical objects is better suited to human capabilities.
Common causes are space, time, accumulated merits and demerits of individual agents (adṛṣṭa), God, knowledge, desire and will (prayatna) of God, and prior absence (prāgabhāva).
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While ethical questions may be the starting-point, they immediately lead to questions about the soul, the gods, knowledge, and so on.
But in doing so Avicenna marks a sharp distinction between God's knowledge and human knowledge.
If God's knowledge is necessarily perfect, His knowledge of tenseless fact is immutable.
So God's knowledge of necessary truth and knowledge of tenseless contingent truth looks to be unchangeable, given only a small step beyond Scripture.
Whereas Maimonides claimed that God's knowledge does not render the objects of his knowledge necessary, Gersonides maintains that divine knowledge precludes contingency.
The problems of the mechanics of omniscience aside, the traditional theist might argue that the process view of God's knowledge is problematic because it either limits God's knowledge or it violates elementary principles of logic.
According to Mulla Sadra, one cannot hold such a view about God's knowledge because it violates both His unity and the fact of His knowledge of particulars.
God's knowledge exists in a timeless realm and does not contain individual "cognitions" ('ulûm) like human knowledge does.
According to Wodeham, Buckingham, and Holcot, God's knowledge about the future must be related to the contingency of the future, and, therefore, this knowledge is of a different kind from God's knowledge of the past and present.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com