 But is middle knowledge a legitimate notion? Many have thought not. One serious objection against it is that there does not appear to be any way God could come by such knowledge. Knowledge, as we have seen, is not merely a matter of conceiving a proposition and correctly believing it to be true. It requires justification: one must have good reasons for believing. But what justification could God have for believing the propositions that are supposed to constitute middle knowledge? The truth of subjunctives of freedom cannot be discerned a priori, for they are contingent. It is not a necessary truth that if placed in circumstances C, I will decide to attend the concert tonight. Nor can we allow that God might learn the truth of C &gt; p from my actual behavior — that is, by observing that I actually do, in circumstances C, decide to attend the concert. For God could not make observations like this without also finding out what creative decisions he is actually going to make, which would destroy the whole purpose of middle knowledge. Instead of being guided in his creative choices by knowing what decisions creatures would make if they were created, God would be presented from the beginning with a fait accompli — with the reality that he was going to create certain creatures, and they were going to behave in certain ways. For God’s options as creator to remain truly open, middle knowledge must have some other justification. Furthermore, it seems clear that observation of the actual behavior of creatures could not possibly inform God of the truth of those subjunctives of freedom that delineate the behavior of creatures he will not choose to create, for in their case there is no pertinent reality to consult. Yet Molinism wishes to allow for the possibility of such creatures. It is apparent, then, that neither conceptual resources nor resources founded in the concrete world will enable God to know in advance of his decisions as creator which counterfactuals of freedom are true. If there is a third resource, no one has said what it is. Thus, while God may firmly believe certain subjunctives of freedom, there appears to be no justification available to him that would allow such beliefs to constitute middle  knowledge.[6]