According to this view Judah Halevi does not find it necessary with the philosophers and the Mutakallimun painfully to prove the existence of God. The existence of the Jewish people and the facts of their wonderful history are more eloquent demonstrations than any that logic or metaphysics can muster. But more than this. The philosophical view of God is inadequate in more ways than one. It is inaccurate in content and incorrect in motive. In the first place, they lay a great deal of stress on nature as the principle by which objects move. If a stone naturally moves to the centre of the world, they say this is due to a cause called nature. And the tendency is to attribute intelligence and creative power to this new entity as an associate of God. This is misleading. The real Intelligence is God alone. It is true that the elements, and the sun and moon, and the stars exert certain influences, producing heat and cold, and various other effects in things material, by virtue of which these latter are prepared for the reception of higher forms. And there is no harm in calling these agencies Nature. But we must regard these as devoid of intelligence, and as mere effects of God's wisdom and purpose.[185] The philosopher denies will in God on the ground that this would argue defect and want. This reduces God to an impersonal force. We Jews believe God has will. The word we use does not matter. I ask the philosopher what is it that makes the heavens revolve continually, and the outer sphere carry everything in uniform motion, the earth standing immovable in the centre? Call it what you please, will or command; it is the same thing that made the air shape itself to produce the sounds of the ten commandments which were heard, and that caused the characters to form on the Tables of Stone.[186] The motive of the philosopher is also different from that of the believer. The philosopher seeks knowledge only. He desires to know God as he desires to know the exact position and form of the earth. Ignorance in respect to God is no more harmful in his mind than ignorance respecting a fact in nature. His main object is to have true knowledge in order to become like unto the Active Intellect and to be identified with it. As long as he is a philosopher it makes no difference to him what he believes in other respects and whether he observes the practices of religion or not.[187]