theory was adopted by the Jewish Aristotelians, Abraham Ibn Daud, Maimonides, Levi ben Gerson.
The Active Intellect was thus placed among the universal Intelligences whose function it is to control the motions of the sublunar world, and in particular to develop the human faculty of reason which is in the infant a mere capacity—a material intellect. Sensation and experience alone are not sufficient to develop the theoretical reason in man, for they present concrete, individual material objects, whereas the reason is concerned with universal truth. The conversion of sense experience into immaterial concepts is accomplished through the aid of the Active Intellect. And at the end of the process a new intellect is produced in man, the Acquired Intellect. This alone is the immortal part of man and theoretical study creates it. Averroes believed that this Acquired Intellect exists separately in every individual so long only as the individual is alive. As soon as the individual man dies, his acquired intellect loses its individuality (there being no material body to individuate it) and there is only one acquired intellect for the entire human species, which in turn is absorbed into the Active Intellect. There is thus no individual immortality. 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.
The practical part of philosophy, ethics, the Mutakallimun among the Arabians discussed in connection with the justice of God. In opposition to the Jabariya and the Ashariya who advocated a fatalistic determinism denying man's ability to determine his own actions, some going so far as to say that right and wrong, good and evil, are entirely relative to God's will, the Mu'tazila insisted that man is free, that good and evil are absolute and that God is just because justice is inherently right, injustice inherently wrong. Hence reward and punishment would be unjust if man had not the freedom to will and to act. The Karaites Joseph Al Basir and Jeshua ben Judah discuss the problem of the nature of good and evil and vindicate their absolute character. God desires the good because it is good, and it is not true that a thing is good because God has commanded it. Freedom of man is a corollary of the goodness of God. The Rabbanites take it
