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342 a twofold aspect. They are determined so far as they follow from the order of the heavenly bodies; and in so far they can be foretold. They are undetermined so far as they are the result of individual choice, and in so far they cannot be known beforehand. There are also pure chance events in inanimate nature, bearing no relation to human fortune. These cannot be foretold.344

We said above that there must be an intellect which knows these contingent events predicted in dreams, divination and prophecy and imparts a knowledge of them to these men. This can be no other than the Active Intellect, whose nature we discussed above. For the Active Intellect knows the order of sublunar things, and gives us a knowledge of them in the ideas of the material intellect. Moreover, he is the agent producing them through the instrumentality of the heavenly bodies. Hence the heavenly bodies are also his instrument in ordering those contingent events which are predicted in dreams and prophetic visions.

The purpose of this information is to protect man against the evil destined for him in the order of the heavenly bodies, or in order that he may avail himself of the good in store for him if he knows of it. There is a difference in kind between prophecy on the one hand and divination and dream on the other. Prophecy comes from the Active Intellect directly acting on the material intellect. Hence only intelligent men can be prophets. Divination and dream come from the Active Intellect indirectly. They are caused by the heavenly bodies, and the action is on the imagination. The imagination is more easily isolated from the other parts of the soul in young people and simpletons. Hence we find examples of dreams and divination among them. 345

In discussing the problem of God's knowledge, Gersonides takes direct issue with Maimonides. The reader will recall that the question turns upon the knowledge of particulars. Some philosophers go so far as to deny to God any knowledge of things other than his own essence; for the known is in a sense identified with the knower, and to bring in a multiplicity of ideas in God's knowledge would endanger his unity. Others, however, fell short of this extreme opinion and admitted God's knowledge of things other than himself, but maintained that God cannot know particulars for various reasons. The particular is perceived by sense, a material faculty, whereas God is immaterial.