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Gersonides finds the reality in the thoughts of the Active Intellect, agreeing in this with the views of Philo and Augustine, substituting only the Active Intellect for their Logos. Accordingly every Mutakallim laid down his physical theory and based on it his proof of creation. This method was followed also by the early Jewish thinkers.
Gersonides, who objects to Maimonides's treatment of the divine attributes, and insists that they must resemble in kind though not in degree the corresponding human attributes, can avoid the difficulty only by a partial blunting of the sharp points of either horn of the dilemma. Accordingly he maintains freedom in all its rigor, and mitigates the conception of omniscience.
He rehashes the problems which occupied a Maimonides, a Gersonides and a Crescas, and sides now with one, now with the other. The style is that of the popularizer and the homilist; and to this he owes his popularity, which was denied his more original teacher, Crescas. But philosophy as such was not Albo's forte, nor was it his chief interest.
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.
He is not content with attacking the lesser lights and extremists like Albalag or Gersonides or Abraham ibn Ezra. He goes to the very fountain-head of Jewish Aristotelianism and holds Maimonides responsible for the heresies which invaded the Jewish camp. He takes up one doctrine after another of the great Jewish philosopher and points out how dangerous it is to the true Jewish faith.
Hence Maimonides says there are no essential attributes, meaning attributes expressive of God's essence, and the only predicates having application are negative and such as designate effects of God's causal activity in the world. Gersonides was opposed to Maimonides's radical agnosticism in respect of the nature of God, and defended a more human view.
In this discussion also Crescas takes issue with the intellectualistic point of view of Maimonides and particularly Gersonides.
The prophet receives his inspiration from God directly or through an intermediate agent, and the information received may concern any topic whatsoever. It is not to be limited to certain topics to the exclusion of others, as Gersonides tries to make out; and its purpose is to give guidance to the prophet himself or to others through him.
As unmoved this mover cannot be body; and as producing motion eternally, it cannot be a power residing in a body, a physical or material power, for no such power can be infinite. Gersonides is not satisfied with this proof. He argues that so far as the motions of the heavenly bodies are concerned there is no reason why a physical power cannot keep on moving them eternally.
Maimonides, it would seem, though he does not discuss the question in his "Guide," shared the same view. Gersonides devotes an entire book of his "Milhamot Adonai" to this problem, but he defends individuation of the acquired intellect as such and thus saves personal immortality.
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