 That the occasionalist would take divine causality to be the paradigm case, of course, is no surprise, and this might indeed explain why Geulincx and Al-Ghazālī held the wide-scope view. For, if they further assumed that all cases of genuine causation resemble the paradigmatic case of causation in this way, then insofar as KP is a critical feature of divine causality, they would think that KP should be satisfied in all cases of creaturely causation. This last assumption, however, is not trivial. For one wonders whether creaturely causation ought to resemble divine causation in this respect. Consider the fact that not all the features of the paradigmatic divine substance are replicated in created substances. For instance, knowledge and intentionality are key divine features that are not present in bodily substances. But this absence does not prevent extended substances from being the substances they are. But if knowledge and intentionality are not necessary for substancehood, as is the case for bodies, we might wonder whether they are necessary for causal activity in bodies.