Kretzmann (1966) raised a second problem for omniscience. He held that each of us possesses special “first-person” knowledge, knowledge not available to anyone else. He illustrates this with the example of what Jones knows when he knows that he himself is in the hospital. What Jones knows is not simply the proposition that Jones is in the hospital, for he might fail to believe this proposition if his hospitalization is for amnesia. Conversely, Jones could know that Jones is in the hospital by reading an account in a newspaper but fail to know that \(he\) is in the hospital, if he is mistaken about not only who he is but where he is. Thus, what Jones knows is supposed to be something other than the proposition that Jones is in the hospital and something that no one other than Jones can know. Accordingly, if omniscience requires knowing everything that anyone knows, God cannot be omniscient without being identical to Jones. Kretzmann took this to show the incompatibility of divine omniscience with “the doctrine of a personal God distinct from other persons” (1966: 420). Put more carefully, the objection purports to show the incompatibility of divine omniscience with the existence of persons distinct from God who have self-knowledge. In the version advocated by Grim (1985), given that we do have first-person or de se knowledge, there is no omniscient God. Nagasawa (2003, see also 2008) gives an objection to Grim that appeals, in part, to the claim that omniscience is a “epistemic power” (which he takes to be included in divine omnipotence).