 In fact, this general approach to causation encourages Suárez to treat the subject so broadly that, for instance, he devotes an entire disputation (DM XIX, of some 39,000 words), one of the six disputations given over to efficient causation (DM XVII–XXII), to the topics of necessity and contingency, fate and luck, freedom of the will, and issues pertaining to God's freedom in creation. He even indulges in this disputation on efficient causation in a discussion of the question of whether there could be contingency in the world if—(in his view) contrary to modal fact—God were necessitated to create the world as it is. This discussion offers a good example of the richly metaphysical character of Suárez's general philosophical outlook: he very often engages not only in counterfactual reasoning, but in counterfactual reasoning featuring counterfactuals with impossible antecedents. Such reasoning permits him to make fine-grained, highly intensional discriminations that would otherwise be inaccessible to him. Thus, with respect to the current illustration, he concludes that there could indeed be contingency in the world if it were the case that God, per impossibile, was necessitated to create the world just as we find it. This finding, whether or not ultimately defensible, then permits him to make further, finer-grained distinctions among different types of contingency, and so also among different types of modality: physical, nomic, and logical.