 Philosophy does not at this point follow the most obvious path that the Modes of Cognition Principle would suggest and declare that it just depends on the knower whether something is known as certain or not. Perhaps she accepted that there is something intrinsically uncertain about future contingents, whoever it is that knows them. Rather, she reaches her conclusion through a more complex twist of the argument. Philosophy argues that the temporal relation of the thing known to the knower—whether it is known as a past, present or future event—depends on the nature and cognitive power of the knower. God’s way of being and knowing, she argues, is eternal, and divine eternity, she says, is not the same as just lacking a beginning and end, but it is rather (V.6) ‘the whole, simultaneous and perfect possession of unbounded life.’