 Books 2 to 4 focus on the relation between God and the world. The general problem is whether God’s knowledge is limited to necessary states of affairs or extends to the domain of contingency as well. If the former, then God could not be said to have knowledge of humans, and so divine providence would not be efficacious. But if God does know contingents—in particular, future contingent events—then it would appear that human freedom is curtailed by God’s prior knowledge of human actions. The problem of the apparent conflict between divine omniscience and human freedom was discussed by many medieval philosophers. Gersonides does not follow the majority opinion on this issue: rather than claim that God does know particulars and that this knowledge somehow does not affect human freedom, Gersonides argues that God knows particulars only in a certain sense. In an apparent attempt to mediate between the view of Aristotle, who said that God does not know particulars, and that of Maimonides, who said that he does, Gersonides holds that God knows particulars only insofar as they are ordered. That is, God knows that certain states of affairs are particular, but he does not know in what their particularity consists. God knows individual persons, for example, only through knowing the species humanity.