God is conceived as absolutely transcendent and unknowable. No positive predicate can apply to him so as to indicate his essence. We can say only what he is not, we cannot say what he is. There is not the faintest resemblance between him and his creatures. And yet he is the cause of the world and of all its happenings. Positive attributes signify only that God is the cause of the experiences denoted by the attributes in question. When we say God is just we mean that he is not unjust, and that he is the cause of all justice in the world. 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. If God is pure thought, he is of the nature of our thought, though of course infinitely greater and perfect, but to deny any relation whatsoever between God's thought and ours, as Maimonides does, is absurd. From God we pass to man. And the important part of man is his soul. It is proved that man has a soul, that the soul is not material or corporeal, that it is a substantial entity and not a mere quality or accident of the body. Both Plato and Aristotle are laid under contribution in the various classifications of the soul that are found in Saadia, in Joseph Ibn Zaddik, in Judah Halevi, in Abraham Ibn Daud, in Maimonides. The commonest is the three-fold division into vegetative, animal and rational. We also find the Platonic division into appetitive, spirited and rational. Further psychological details and descriptions of the senses, external and internal, the latter embracing the common sense, memory, imagination and judgment, are ultimately based upon Aristotle and are found in Judah Halevi, Abraham Ibn Daud and Maimonides, who derived them from Avicenna and Alfarabi. In the Neo-Platonic writers, such as Isaac Israeli, Solomon Ibn Gabirol, Joseph Ibn Zaddik, Moses Ibn Ezra, Pseudo-Bahya, Abraham Bar Hiyya, and so on, we also find reference to the World Soul and its emanation from Intelligence. In the conception of the human soul the Jewish philosophers vary from the Platonic view, related to the Biblical, that the soul is a distinct entity coming into the body from a spiritual world, and acting in the body by using the latter as its instrument, to the Aristotelian view that at least so far as the lower faculties of sense, memory and imagination are concerned, the soul is the form of the body, and disappears with the death of the latter. The human unit, according to this opinion, is body-and-mind, and the human activities are psycho-physical and not purely psychical as they are according to Plato. Some writers occupying intermediate positions combine unwittingly the Platonic and Aristotelian views, or rather they use Aristotelian