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The influence of Aristotle on Jewish thought, which began as early as Saadia and grew in intensity as the Aristotelian writings became better known, reached its high water mark in Ibn Daud, Maimonides and Gersonides. To Maimonides Aristotle was the indisputable authority for all matters pertaining to sublunar existence, but he reserved the right to differ with the Stagirite when the question concerned the heavenly spheres and the influences derived from them. Hence he denied the eternity of motion and the fundamental principle at the basis of this Aristotelian idea, that necessity rules all natural phenomena. In his doctrine of creation in time, Maimonides endeavored to defend God's personality and voluntary and purposeful activity. For the same reason he defended the institution of miracles. Gersonides went further in his rationalistic attitude, carried the Aristotelian principles to their inevitable conclusions, and did not shrink from adopting to all intents and purposes the eternity of the world (strictly speaking the eternity of matter), and the limitation of God's knowledge to universals. Aristotle's authority was now supreme, and the Bible had to yield to Aristotelian interpretations, as we have seen abundantly. Maimonides and Gersonides were the great peaks that stood out above the rest; but there was any number of lesser lights, some who wrote books and still more who did not write, taking the great men as their models and looking at Jewish literature and belief through Aristotelian spectacles. Intellectualism is the term that best describes this attitude. It had its basis in psychology, and from there succeeded in establishing itself as the ruling principle in ethics and metaphysics. As reason and intellect is the distinguishing trait of man — the part of man which raises him above the beast — and as the soul is the form of the living body, its essence and actuating principle, it was argued that the most important part of man is his rational soul or intellect, and immortality was made