 Scotus calls the propositional elements of the modal domain ‘logical possibilities’. These express things and states of affairs to which it is not repugnant to be. Possibilities as such have no kind of existence of their own nor are they causally sufficient for the existence of anything, but they form the precondition for everything that is or can be. God’s omniscience involves an actually infinite number of intelligibles (De primo principio IV.9, 68–69); as an object of divine knowledge, they receive an intelligible or objective being. As an object of divine omnipotence, they receive an intentional possible being. Some of these are included in God’s providential plan of creation and will receive an actual being. The description of how things could be at a certain moment consists of compossible possibilities. Though possibilities necessarily are what they are, the actualization of non-necessary possibilities is contingent. Since all finite things are contingently actual, their alternatives are possible with respect to the same time, though these are not compossible with what is actual. Impossibilities are incompossibilities between possibilities (Ord. I.35, 32, 49–51, I.38, 10, I.43, 14; Lect. I.39.1–5, 62–65).