 Augustine never explicitly raised the problem, but for example Aquinas, who (among others) did, provided the following rather intuitive solution for it (ST1, q. 15, a. 2). The Divine Ideas are in the Divine Mind as its objects, i.e., as the things understood. But the diversity of the objects of an act of understanding need not diversify the act itself (as when understanding the Pythagorean theorem, we understand both squares and triangles). Therefore, it is possible for the self-thinking divine essence to understand itself in a single act of understanding so perfectly that this act of understanding not only understands the divine essence as it is in itself, but also in respect of all possible ways in which it can be imperfectly participated by any finite creature. The cognition of the diversity of these diverse ways of participation accounts for the plurality of divine ideas. But since all these diverse ways are understood in a single eternal act of understanding, which is nothing but the act of divine being, and which in turn is again the divine essence itself, the multiplicity of ideas does not entail any corresponding multiplicity of the divine essence. To be sure, this solution may still give rise to the further questions as to what these diverse ways are, exactly how they are related to the divine essence, and how their diversity is compatible with the unity and simplicity of the ultimate object of divine thought, namely, divine essence itself. In fact, these are questions that were raised and discussed in detail by authors such as Henry of Ghent (c. 1217–1293), Thomas of Sutton (ca. 1250–1315), Duns Scotus (c. 1266–1308) and  others.[17]