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332 rather than searchers for the new. Hence the question of form was an important one and was determined by the purpose of presenting one's ideas as clearly as may be to the student. Add to this that the logic of Aristotle and the syllogism was the universal method of presentation and the monotony and wearisomeness becomes evident. Levi ben Gerson is in this respect like Aquinas rather than like Aristotle. And he is the first of his kind in Jewish literature. Since the larger views and problems were already common property, the efforts of Gersonides were directed to a more minute discussion of the more technical details of such problems as the human intellect, prophecy. Providence, creation, and so on. For this reason, too, it will not be necessary for us to do more than give a brief resume of the results of Gersonides's lucubrations without entering into the really bewildering and hair-splitting arguments and distinctions which make the book so hard on the reader.

We have already had occasion in the Introduction (p. xxxvi) to refer briefly to Aristotle's theory of the intellect and the distinction between the passive and the active intellects in man. The ideas of the Arabs were also referred to in our treatment of Judah Halevi, Ibn Daud and Maimonides (pp. 180 f., 213 f., 282). Hillel ben Samuel, as we saw (p. 317 ff.), was the first among the Jews who undertook to discuss in greater detail the essence of the three kinds of intellect, material, acquired and active, as taught by the Mohammedan and Christian Scholastics, and devoted some space to the question of the unity of the material intellect. Levi ben Gerson takes up the same question of the nature of the material intellect and discusses the various views with more rigor and minuteness than any of his Jewish predecessors. His chief source was Averroes. The principal views concerning the nature of the possible or material intellect in man were those attributed to Alexander of Aphrodisias, the most important Greek commentator of Aristotle (lived about 200 of the Christian Era), Themistius, another Aristotelian Greek commentator who lived in the time of Emperor Julian, and Averroes, the famous Arabian philosopher and contemporary of Maimonides. All these three writers pretended to expound Aristotle's views of the passive intellect rather than propound their own. And Levi ben Gerson discusses their ideas before giving his own.

Alexander's idea of the passive intellect in man is that it is simply