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<title>Omniscience</title>

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</style><div role="note" class="hatnote navigation-not-searchable"><span>For the album by Swans, see <a href="Omniscience_(album)" title="Omniscience (album)">Omniscience (album)</a>.</span> <span>"Omniscient" redirects here. For the Brazilian Netflix series, see <a href="Omniscient_(TV_series)" title="Omniscient (TV series)">Omniscient (TV series)</a>.</span> <span>"Cosmic Awareness" redirects here; not to be confused with <a href="Cosmic_Consciousness" title="Cosmic Consciousness">Cosmic Consciousness</a>.</span></div>

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</style><table class="sidebar nomobile nowraplinks hlist"><tbody><tr><td class="sidebar-pretitle">Part of a series on the</td></tr><tr><th class="sidebar-title-with-pretitle"><a href="Attributes_of_God_in_Christianity" title="Attributes of God in Christianity">Attributes of God<br><small><small> in Christianity</small></small></a></th></tr><tr><td class="sidebar-image"></td></tr><tr><th class="sidebar-heading">

Core attributes</th></tr><tr><td class="sidebar-content">

<ul><li><a href="Omnibenevolence" title="Omnibenevolence">Omnibenevolence</a></li>

<li><a href="Omnipotence" title="Omnipotence">Omnipotence</a></li>

<li><a href="Omnipresence" title="Omnipresence">Omnipresence</a></li>

<li><a href="God_and_eternity" title="God and eternity">Eternity</a></li></ul></td>

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Overarching attributes</th></tr><tr><td class="sidebar-content">

<ul><li><a href="Aseity" title="Aseity">Aseity</a></li>

<li><a href="Monotheism" title="Monotheism">Oneness</a></li>

<li><a href="Perfection#Christian_monotheism" title="Perfection">Perfection</a></li>

<li><a href="Trinity" title="Trinity">Trinity</a></li></ul></td>

</tr><tr><th class="sidebar-heading">

Miscellaneous</th></tr><tr><td class="sidebar-content">

<ul><li><a href="Grace_in_Christianity" title="Grace in Christianity">Graciousness</a></li>

<li><a href="Sacredness" title="Sacredness">Holiness</a></li>

<li><a href="Immanence" title="Immanence">Immanence</a></li>

<li><a href="Immutability_(theology)" title="Immutability (theology)">Immutability</a></li>

<li><a href="Impassibility" title="Impassibility">Impassibility</a></li>

<li><a href="Impeccability" title="Impeccability">Impeccability</a></li>

<li><a href="Divine_incomprehensibility" title="Divine incomprehensibility">Incomprehensibility</a></li>

<li><a href="Incorporeality" title="Incorporeality">Incorporeality</a></li>

<li><a href="Kingship_and_kingdom_of_God" title="Kingship and kingdom of God">Kingship</a></li>

<li><a href="Missio_Dei" title="Missio Dei">Mission</a></li>

<li><a href="Divine_providence" title="Divine providence">Providence</a></li>

<li><a href="Divine_conservation" title="Divine conservation">Conservation</a></li>

<li><a href="Righteousness" title="Righteousness">Righteousness</a></li>

<li><a href="Divine_simplicity" title="Divine simplicity">Simplicity</a></li>

<li><a href="Sovereignty_of_God_in_Christianity" title="Sovereignty of God in Christianity">Sovereignty</a></li>

<li><a href="Transcendence_(religion)" title="Transcendence (religion)">Transcendence</a></li>

<li><a href="Religious_views_on_truth#Christianity" title="Religious views on truth">Veracity</a></li></ul></td>

</tr><tr><th class="sidebar-heading">

Emotions expressed by God</th></tr><tr><td class="sidebar-content">

<ul><li><a href="Divine_jealousy" class="mw-redirect" title="Divine jealousy">Jealousy</a></li>

<li><a href="Divine_mercy" title="Divine mercy">Mercy</a></li>

<li><a href="Divine_retribution" title="Divine retribution">Wrath</a></li></ul></td>

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<p><b>Omniscience</b> is the property of possessing maximal knowledge. In <a href="Hinduism" title="Hinduism">Hinduism</a>, <a href="Sikhism" title="Sikhism">Sikhism</a> and the <a href="Abrahamic_religions" title="Abrahamic religions">Abrahamic religions</a>, it is often attributed to a divine being or an all-knowing spirit, entity or person. In <a href="Jainism" title="Jainism">Jainism</a>, omniscience is an attribute that any individual can eventually attain. In <a href="Buddhism" title="Buddhism">Buddhism</a>, there are differing beliefs about omniscience among different schools.

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<div class="mw-heading mw-heading2"><h2 id="Etymology">Etymology</h2></div>

<p>The word <i>omniscience</i> derives from the <a href="Latin" title="Latin">Latin</a> word <i><a href="https://en.wiktionary.org/wiki/sciens" class="extiw external" title="wikt:sciens">sciens</a></i> ("to know" or "conscious") and the prefix <i><a href="https://en.wiktionary.org/wiki/omni" class="extiw external" title="wikt:omni">omni</a></i> ("all" or "every"), but also means "<a href="Eye_of_Providence" title="Eye of Providence">all-seeing</a>".<sup id="cite_ref-Omniscience_Definition_1-0" class="reference"><a href="#cite_note-Omniscience_Definition-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading2"><h2 id="In_religion">In religion</h2></div>

<div class="mw-heading mw-heading3"><h3 id="Buddhism">Buddhism</h3></div>

<p>The topic of omniscience has been much debated in various Indian traditions, but no more so than by the Buddhists. After <a href="Dharmakirti" title="Dharmakirti">Dharmakirti</a>'s excursions into the subject of <a href="Pramana" title="Pramana">what constitutes a valid cognition</a>, <a href="%C5%9A%C4%81ntarak%E1%B9%A3ita" title="Śāntarakṣita">Śāntarakṣita</a> and his student <a href="Kamala%C5%9B%C4%ABla" title="Kamalaśīla">Kamalaśīla</a> thoroughly investigated the subject in the <a href="Tattvasamgraha" title="Tattvasamgraha">Tattvasamgraha</a> and its commentary the Panjika. The arguments in the text can be broadly grouped into four sections:

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<ul><li>The refutation that cognitions, either perceived, inferred, or otherwise, can be used to refute omniscience.</li>

<li>A demonstration of the possibility of omniscience through apprehending the selfless universal nature of all knowables, by examining what it means to be ignorant and the nature of mind and awareness.</li>

<li>A demonstration of the total omniscience where all individual characteristics (svalaksana) are available to the omniscient being.</li>

<li>The specific demonstration of <a href="Shakyamuni_Buddha" class="mw-redirect" title="Shakyamuni Buddha">Shakyamuni Buddha</a>'s non-exclusive omniscience, but the knowledge of Shakyamuni Buddha's is really infinite and no other <a href="Hindu_deities" title="Hindu deities">gods</a> or being can match his true omniscience.<sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup></li></ul>

<div class="mw-heading mw-heading3"><h3 id="Christianity">Christianity</h3></div>

<div role="note" class="hatnote navigation-not-searchable">See also: <a href="Attributes_of_God_in_Christianity" title="Attributes of God in Christianity">Attributes of God in Christianity</a></div>

<p>Some modern <a href="Christian_theology" title="Christian theology">Christian theologians</a> argue that God's omniscience is inherent rather than total, and that God chooses to limit his omniscience in order to preserve the free will and dignity of his creatures.<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> <a href="John_Calvin" title="John Calvin">John Calvin</a>, among other theologians of the 16th century, comfortable with the definition of God as being omniscient in the total sense, in order for worthy beings' abilities to choose freely, embraced the doctrine of <a href="Predestination" title="Predestination">predestination</a>.<sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading3"><h3 id="Hinduism">Hinduism</h3></div>

<p>In the <a href="Bhakti" title="Bhakti">Bhakti</a> tradition of <a href="Vaishnavism" title="Vaishnavism">Vaishnavism</a>, where <a href="Vishnu" title="Vishnu">Vishnu</a> is worshipped as the supreme God, Vishnu is attributed with numerous qualities such as omniscience, energy, strength, lordship, vigour, and splendour.<sup id="cite_ref-Tapasyananda_5-0" class="reference"><a href="#cite_note-Tapasyananda-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading3"><h3 id="Islam">Islam</h3></div>

<p><a href="God_in_Islam" title="God in Islam">God in Islam</a> is attributed with absolute omniscience. God knows the past, the present, and the future. It is compulsory for a <a href="Muslim" class="mw-redirect" title="Muslim">Muslim</a> to believe that God is indeed omniscient as stated in one of the <a href="Iman_(concept)" class="mw-redirect" title="Iman (concept)">six articles of faith</a> which is:

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<ul><li>To believe that God's divine decree and predestination</li></ul>

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</style><blockquote class="templatequote"><p>Say: Do you instruct God about your religion? But God knows all that is in the heavens and on the earth; God is Knowing of all things</p></blockquote><div class="templatequotecite"><p style="display: inline; padding-left: 2.3em;">— <a href="Al-Hujurat" title="Al-Hujurat">Quran 49:16</a></p></div>

<p>It is believed that humans can only change their <a href="Predestination_in_Islam" title="Predestination in Islam">predestination</a> (wealth, health, deed etc.) and not divine decree (date of birth, date of death, family etc.), thus allowing free will.

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<div class="mw-heading mw-heading3"><h3 id="Baha'i_Faith">Baha'i Faith</h3></div><p>

Omniscience is an attribute of God, yet it is also an attribute that reveals sciences to humanity: </p><blockquote class="templatequote"><p>In like manner, the moment the word expressing My attribute “The Omniscient” issueth forth from My mouth, every created thing will, according to its capacity and limitations, be invested with the power to unfold the knowledge of the most marvelous sciences, and will be empowered to manifest them in the course of time at the bidding of Him Who is the Almighty, the All-Knowing.</p></blockquote><div class="templatequotecite"><p style="display: inline; padding-left: 2.3em;">— Baha'i Reference Library</p></div>

<div class="mw-heading mw-heading3"><h3 id="Jainism">Jainism</h3></div>

<div role="note" class="hatnote navigation-not-searchable">Main article: <a href="Kevala_jnana" title="Kevala jnana">Kevala jnana</a></div>

<p>In <a href="Jainism" title="Jainism">Jainism</a>, omniscience is considered the highest type of perception. In the words of a Jain scholar, "The perfect manifestation of the innate nature of the self, arising on the complete annihilation of the obstructive veils, is called omniscience."<sup id="cite_ref-FOOTNOTEMehta195499_6-0" class="reference"><a href="#cite_note-FOOTNOTEMehta195499-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup>

</p><p>Jainism views infinite knowledge as an inherent capability of every soul. <i><a href="Arihant_(Jainism)" title="Arihant (Jainism)">Arihanta</a></i> is the word used by Jains to refer to those human beings who have conquered all inner passions (like attachment, greed, pride, anger) and possess <i>Kevala Jnana</i> (infinite knowledge). They are said to be of two kinds:<sup id="cite_ref-FOOTNOTESangave200116_7-0" class="reference"><a href="#cite_note-FOOTNOTESangave200116-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup>

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<ol><li><i>Sāmānya kevali</i> – omniscient beings (<i>Kevalins</i>) who are concerned with their own liberation.</li>

<li><i><a href="Tirthankara" title="Tirthankara">Tirthankara</a> kevali</i> – human beings who attain omniscience and then help others to achieve the same.<sup id="cite_ref-FOOTNOTESangave200116_7-1" class="reference"><a href="#cite_note-FOOTNOTESangave200116-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup></li></ol>

<div class="mw-heading mw-heading2"><h2 id="Omniscience_and_free_will">Omniscience and free will</h2></div>

<div role="note" class="hatnote navigation-not-searchable">See also: <a href="Determinism" title="Determinism">Determinism</a>, <a href="Free_will" title="Free will">Free will</a>, and <a href="Argument_from_free_will" title="Argument from free will">Argument from free will</a></div>

<p>Whether omniscience, particularly regarding the choices that a human will make, is compatible with <a href="Free_will" title="Free will">free will</a> has been debated by <a href="Theology" title="Theology">theologians</a> and <a href="Philosophy" title="Philosophy">philosophers</a>. The argument that divine foreknowledge is not compatible with free will is known as <a href="Theological_fatalism" class="mw-redirect" title="Theological fatalism">theological fatalism</a>. It is argued that if humans are free to choose between alternatives, God could not know what this choice will be.<sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup>

</p><p>A question arises: if an omniscient entity knows everything, even about its own decisions in the future, does it therefore forbid any free will to that entity? <a href="William_Lane_Craig" title="William Lane Craig">William Lane Craig</a> states that the question subdivides into two:

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<ol><li>If God foreknows the occurrence of some event E, does E happen necessarily?<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup></li>

<li>If some event E is contingent, how can God foreknow E's occurrence?<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup></li></ol>

<p>However, this kind of argument fails to recognize its use of the <a href="Modal_fallacy" title="Modal fallacy">modal fallacy</a>. It is possible to show that the first premise of arguments like these is fallacious.<sup id="cite_ref-11" class="reference"><a href="#cite_note-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="Omniscience_and_the_privacy_of_conscious_experience">Omniscience and the privacy of conscious experience</h2></div>

<p>Some philosophers, such as <a href="Patrick_Grim" title="Patrick Grim">Patrick Grim</a>, <a href="Linda_Trinkaus_Zagzebski" class="mw-redirect" title="Linda Trinkaus Zagzebski">Linda Zagzebski</a>, Stephan Torre, and William Mander have discussed the issue of whether the apparent exclusively first-person nature of conscious experience is compatible with God's omniscience. There is a strong sense in which conscious experience is private, meaning that no outside observer can gain knowledge of what it is like to be me <i>as me</i>. If a subject cannot know what it is like to be another subject in an objective manner, the question is whether that limitation applies to God as well. If it does, then God cannot be said to be omniscient since there is then a form of knowledge that God lacks access to.

</p><p>The philosopher Patrick Grim<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> most notably raised this issue. Linda Zagzebski<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup> argued against this by introducing the notion of <i>perfect empathy</i>, a proposed relation that God can have to subjects that would allow God to have perfect knowledge of their conscious experience. William Mander<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> argued that God can only have such knowledge if our experiences are part of God's broader experience. Stephan Torre<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> claimed that God can have such knowledge if self-knowledge involves the ascription of properties, either to oneself or to others.

</p>

<ul><li><a href="Epistemology" title="Epistemology">Epistemology</a></li>

<li><a href="Omnibenevolence" title="Omnibenevolence">Omnibenevolence</a></li>

<li><a href="Omniscient_point-of-view" class="mw-redirect" title="Omniscient point-of-view">Omniscient point-of-view</a>, in writing, is to know everything that can be known about a character.</li>

<li><a href="Omnipotence" title="Omnipotence">Omnipotence</a></li>

<li><a href="Omnipresence" title="Omnipresence">Omnipresence</a></li>

<li><a href="Pantomath" title="Pantomath">Pantomath</a></li>

<li><a href="Self-awareness" title="Self-awareness">Self-awareness</a></li></ul>

<div class="mw-heading mw-heading2"><h2 id="References">References</h2></div>

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</style><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://www.oed.com/dictionary/omniscience_n">"Definition of Omniscience"</a>.</cite></span>

</li>

<li id="cite_note-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-2">^</a></b></span> <span class="reference-text">McClintock, Sara L. (2010). <i>Omniscience and the Rhetoric of Reason</i>. Wisdom Publications.</span>

</li>

<li id="cite_note-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-3">^</a></b></span> <span class="reference-text"><a href="John_Polkinghorne" title="John Polkinghorne">John Polkinghorne</a>, <i>Science and Theology</i> SPCK/Fortress Press, 1998. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0-8006-3153-6</bdi></span>

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<li id="cite_note-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-4">^</a></b></span> <span class="reference-text"><cite id="CITEREFPike1965" class="citation journal cs1">Pike, Nelson (January 1965). <a rel="nofollow" class="external text" href="https://philarchive.org/rec/PIKDOA">"Divine Omniscience and Voluntary Action"</a>. <i>The Philosophical Review</i>. <b>74</b> (1). p. 30. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2183529">10.2307/2183529</a>. <a href="JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2183529">2183529</a>. <a href="S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:170519806">170519806</a>.</cite></span>

</li>

<li id="cite_note-Tapasyananda-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-Tapasyananda_5-0">^</a></b></span> <span class="reference-text"><cite id="CITEREFTapasyananda1991" class="citation book cs1">Tapasyananda (1991). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=Q_VtAAAACAAJ"><i>Bhakti Schools of Vedānta</i></a>. Madras: Sri Ramakrishna Math. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-81-7120-226-3</bdi>.</cite></span>

</li>

<li id="cite_note-FOOTNOTEMehta195499-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-FOOTNOTEMehta195499_6-0">^</a></b></span> <span class="reference-text"><a href="#CITEREFMehta1954">Mehta 1954</a>, p. 99.</span>

</li>

<li id="cite_note-FOOTNOTESangave200116-7"><span class="mw-cite-backlink">^ <a href="#cite_ref-FOOTNOTESangave200116_7-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-FOOTNOTESangave200116_7-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a href="#CITEREFSangave2001">Sangave 2001</a>, p. 16.</span>

</li>

<li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20120422202913/http://www.valdosta.edu/~rbarnett/phi/free.html">"Ron Barnette, a Bright-OMNISCIENCE AND FREEDOM"</a>. Valdosta.edu. 1999-09-16. Archived from <a rel="nofollow" class="external text" href="http://www.valdosta.edu/~rbarnett/phi/free.html">the original</a> on 2012-04-22<span class="reference-accessdate">. Retrieved <span class="nowrap">2013-04-25</span></span>.</cite></span>

</li>

<li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text"><cite class="citation journal cs1">"Purtill on Fatalism and Truth". <i><a href="Faith_and_Philosophy" title="Faith and Philosophy">Faith and Philosophy</a></i>: <span class="nowrap">229–</span>234. 1990.</cite></span>

</li>

<li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><cite id="CITEREFViney1989" class="citation journal cs1">Viney, Donald Wayne (Spring 1989). <a rel="nofollow" class="external text" href="https://web.archive.org/web/20111102032031/http://www.religion-online.org/showarticle.asp?title=2771">"Does Omniscience Imply Foreknowledge? Craig on Hartshorneby"</a>. <i>Process Studies</i>. <b>18</b> (1): <span class="nowrap">30–</span>37. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.5840%2Fprocess198918130">10.5840/process198918130</a>. <a href="S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:170638788">170638788</a>. Archived from <span class="id-lock-subscription" title="Paid subscription required"><a rel="nofollow" class="external text" href="http://www.religion-online.org/showarticle.asp?title=2771">the original</a></span> on 2 November 2011<span class="reference-accessdate">. Retrieved <span class="nowrap">5 October</span> 2011</span>.</cite></span>

</li>

<li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text"><cite class="citation encyclopaedia cs1"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20180430091819/https://www.iep.utm.edu/foreknow/#SH6b">"Foreknowledge and Free Will"</a>. <i>The Internet Encyclopedia of Philosophy</i>. 12 June 2010. Archived from <a rel="nofollow" class="external text" href="https://www.iep.utm.edu/foreknow/#SH6b">the original</a> on 30 April 2018<span class="reference-accessdate">. Retrieved <span class="nowrap">3 May</span> 2018</span>.</cite></span>

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<li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><cite id="CITEREFSwartz2011" class="citation web cs1"><a href="Norman_Swartz" title="Norman Swartz">Swartz, Norman</a> (5 March 2011). <a rel="nofollow" class="external text" href="https://www.sfu.ca/~swartz/modal_fallacy.htm#omniscience">"'The' Modal Fallacy"</a>. <a href="Simon_Fraser_University" title="Simon Fraser University">Simon Fraser University</a>. <a rel="nofollow" class="external text" href="https://web.archive.org/web/20170809215754/https://www.sfu.ca/~swartz/modal_fallacy.htm">Archived</a> from the original on 9 August 2017<span class="reference-accessdate">. Retrieved <span class="nowrap">3 May</span> 2018</span>.</cite></span>

</li>

<li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text"><cite id="CITEREFGrim1985" class="citation journal cs1">Grim, Patrick (1985). <a rel="nofollow" class="external text" href="https://philarchive.org/rec/GRIAOT">"Against omniscience: The case from essential indexicals"</a>. <i>Noûs</i>. <b>19</b> (2): <span class="nowrap">151–</span>180. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F2214928">10.2307/2214928</a>. <a href="JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/2214928">2214928</a>.</cite></span>

</li>

<li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><cite id="CITEREFZagzebski,_Linda_Trinkaus2013" class="citation book cs1">Zagzebski, Linda Trinkaus (2013). <i>Omnisubjectivity : a defense of a divine attribute</i>. Milwaukee, Wisconsin. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780874621839</bdi>. <a href="OCLC_(identifier)" class="mw-redirect" title="OCLC (identifier)">OCLC</a> <a rel="nofollow" class="external text" href="https://search.worldcat.org/oclc/825106425">825106425</a>.</cite><span class="cs1-maint citation-comment"><code class="cs1-code">{{cite book}}</code>: CS1 maint: location missing publisher (link)</span></span>

</li>

<li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text"><cite id="CITEREFMander2000" class="citation journal cs1">Mander, William (2000). "Does God know what it is like to be me?". <i>Heythrop Journal</i>. <b>43</b> (4): <span class="nowrap">430–</span>443. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1111%2F1468-2265.00203">10.1111/1468-2265.00203</a>.</cite></span>

</li>

<li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text"><cite id="CITEREFTorre2006" class="citation journal cs1">Torre, Stephan (2006). <a rel="nofollow" class="external text" href="https://place.asburyseminary.edu/faithandphilosophy/vol23/iss2/5">"De Se Knowledge and the Possibility of an Omniscient Being"</a>. <i>Faith and Philosophy</i>. <b>23</b> (2): <span class="nowrap">191–</span>200. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.5840%2Ffaithphil200623215">10.5840/faithphil200623215</a>.</cite></span>

</li>

</ol></div></div>

<div class="mw-heading mw-heading2"><h2 id="Sources">Sources</h2></div>

<ul><li><cite id="CITEREFSangave2001" class="citation cs2">Sangave, Vilas Adinath (2001), <a rel="nofollow" class="external text" href="https://books.google.com/books?id=I8RUPwAACAAJ"><i>Aspects of Jaina religion</i></a> (3 ed.), Bharatiya Jnanpith, <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-81-263-0626-8</bdi></cite></li>

<li><cite id="CITEREFMehta1954" class="citation cs2">Mehta, Mohan Lal (1954), <a rel="nofollow" class="external text" href="http://www.dli.ernet.in:8080/dlix/handle/2015/11737?show=full"><i>Outlines of Jaina Philosophy</i></a>, Jain Mission Society (Original – the University of Michigan)</cite></li></ul>

<div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2></div>

<ul><li><cite id="CITEREFWierenga" class="citation encyclopaedia cs1">Wierenga, Edward. <a rel="nofollow" class="external text" href="https://plato.stanford.edu/entries/omniscience/">"Omniscience"</a>. In <a href="Edward_N._Zalta" title="Edward N. Zalta">Zalta, Edward N.</a> (ed.). <i><a href="Stanford_Encyclopedia_of_Philosophy" title="Stanford Encyclopedia of Philosophy">Stanford Encyclopedia of Philosophy</a></i>.</cite></li>

<li><a rel="nofollow" class="external text" href="http://www.iep.utm.edu/omnisci/">Omniscience and Divine Foreknowledge</a> article in the <i><a href="Internet_Encyclopedia_of_Philosophy" title="Internet Encyclopedia of Philosophy">Internet Encyclopedia of Philosophy</a></i></li></ul>

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