 One set of objections arises from within the retributive theory itself, and here are three such objections that critics have raised. First, why should the greatness of the one against whom an offense occurs determine the degree of one’s personal guilt anyway? According to most proponents of the retributive theory, the personal guilt of those who act wrongly must depend, at least in part, upon certain facts about them. A schizophrenic young man who tragically kills his loving mother, believing her to be a sinister space alien who has devoured his real mother, may need treatment, they would say, but a just punishment seems out of the question. Similarly, the personal guilt of those who disobey God or violate the divine commands must likewise depend upon the answer to such questions as these: Have they knowingly violated a divine command?—and if so, to what extent are they responsible for their own rebellious impulses? To what extent do they possess not only an implicit knowledge of God and the divine commands, but a clear vision of the nature of God? To what extent do they see clearly the choice of roads, the consequences of their actions, or the true nature of evil? Even many Augustinians admit the relevance of such questions when they insist that Adam’s sin was especially heinous because he supposedly had special advantages, such as great happiness and the beatific vision, that his descendants do not enjoy. If Adam’s sin was especially heinous because he had special advantages, then the sins of those who lack his special advantages must be less heinous; and if that is true, if some sins against God are less heinous than others, then the greatness of God cannot be the only, or even the decisive, factor in determining the degree of one’s personal guilt or the seriousness of a given sin (see Adams 1975, 442 and Kvanvig 1993, 40–50).