Given the structural similarity between the objection from present-time knowledge and the objection from first-person knowledge it is not surprising that philosophers have given parallel replies. (See Sosa 1983a,b on the analogy between first-person and present-time knowledge.) What is perhaps more surprising is that it has, for the most part, been opponents of the argument who have attempted to supply the details of exactly what the objects of knowledge and belief are in the case of knowledge of the present and of oneself. On the one hand, perhaps the propositions we know when we know what day it is are eternally true. In this case, what changes is our access to the propositions in question, rather than the propositions themselves. Kvanvig (1986) holds that such knowledge involves a special access to or a “direct grasp” of a proposition, which leaves it open that God could believe the same propositions without thereby ending up with present-time knowledge or first-person knowledge of someone else. Wierenga (1989: 48–53) has proposed an account of the objects of present-time and first-person belief according to which these propositions involve haecceities or individual essences of persons and times. On this view, one gets a first-person belief by believing a proposition including his or her own haecceity, and one gets a present-time belief by believing a proposition involving the haecceity of a moment of time at the time in question. This leaves it open that God believes the same propositions we do. He does not get a first-person belief about someone else, because the relevant propositions do not include his own haecceity. And whether he gets a present-time belief depends on whether he believes these propositions involving the haecceities of moments of time at their times or at his eternal perspective. It is not knowing the propositions that makes him temporal; it is whether he believes in time or out of time. For criticism of this proposal, see Craig (2000) and Torre (2006). But for a recent positive presentation, see Swinburne (2016: 175–182).