 This teleology is spelled out in Milhamot II, in which Gersonides is concerned to explain how divine knowledge operates, and to what extent divine foreknowledge of future contingents affects human choice. His major thesis is that divine knowledge is predicated to a great extent upon knowledge of the heavenly bodies, which bodies are in turn “systematically directed toward his [man’s] preservation and guidance so that all his activities and thoughts are ordered by them” (Wars, II.2, p. 33). In support of this teleological cosmology, Gersonides presents an extensive argument to the effect that the celestial bodies have a purpose. On the basis of this argument Gersonides concludes that from the perspective of the teleological structure of the universe, we can understand why the heavenly bodies behave the way they do. This teleology is reflected by a “law, order and rightness” in the universe, implying the existence of an intellect that orders the nature of things: “you see that the domain of the spheres provides, in the best way possible, for the sub-lunar world” (Wars, V.2.5, p. 137).