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Knowledge of contingent facts that are useful to living well is required in Aristotle's practical wisdom.
The acquaintance theorist is in a position to offer a different gloss on the traditional distinction between a priori knowledge of necessary truth and a posteriori or empirical knowledge of contingent truth.
We saw previously, in the discussion of real relations, that there must be contingent aspects of the divine being if it is to have perfect knowledge of contingent things.
In the closing sections of her chapter on the nature of body (§162 4), she makes clear that since full knowledge of contingent truths is too complex for humans to grasp through rational intuition (IP §9), we need to turn to some other way of learning them.
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Free knowledge consists of contingent truths that are settled by God's will as creator — e.g., that there are tigers.
But this proposition is contingent, so Mary can have a priori knowledge of a contingent proposition.
We can totally exclude contingency from God only by denying God any knowledge of anything contingent, a step that not even traditional or classical theists wish to take.
Another way of trying to solve the puzzle is to deny that God has any knowledge of the contingent future.
The Socinians therefore held that God must not be omniscient, and that he must at the very least lack knowledge of future contingent events.
In his view, persuasion or influence is a better or more perfect form of power than control, and knowledge of the contingent future is metaphysically impossible.
A very different approach to explaining God's knowledge of the contingent future involves suggesting that God exists outside of time altogether.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com