 In a huge catalogue of philosophical opinions, which is of considerable interest, Philo begins by demonstrating how little we know about heaven, then arrives at the human being about whom he says that he/she has four parts: body, sensibility, speech, intellect (nous) (Somn. 1.25). He exposes all that we know about the first three, for example, that body has three dimensions and six ways of moving. But about the intellect, he says that it is absolutely unintelligible. Nothing is known about its nature, its way of arriving in the body, or its place. As with the place of heaven in the world, we are unable to say anything about it. But in contrast with this scientific and philosophical ignorance, the Bible gives its reader true information. The intellect is a divine emanation (Somn. 1.34, Genesis 2:7), and the human being is the one who received the privilege of worshipping God, the One Being. There are grounding elements of the problem: what must the human being do in the face of such problems? Philo’s answer is both philosophical and theological. She must, like Socrates or like Terah (father of Abraham) in the Torah, make a constant effort to have better self-knowledge. Socrates is the man who had no other philosophy than to know himself, while Terah is the very idea of knowing oneself. What does it mean to know oneself? Essentially, to have a clearer idea of one’s position with respect to God and His powers in order to have the means of becoming wiser, and therefore better. The human being has no other personal good than reason. The paradoxical aim of reason is to perceive the distance between God and His creation (Somn. 1.66) and so to understand how far He is from human comprehension.