Yet there are traces of a more specific theological philosophy. The view of the heavenly bodies as intelligent appears both in QAM and in UP; and although it is presented in somewhat vague terms, it motivates specific philosophical arguments. The heavenly world is transcendently good and superior; yet it has an influence—at some remove—on our lower world. The way in which the heavenly bodies affect our world may also include astrological influence; although this is not a major part of Galen’s thought, the existence of such influence is explicitly asserted, in particular in Critical Days (Di. Dec.). Consideration of the relationship between the heavenly realm and our everyday world leads to two specific types of conclusion: one, that our consciousness of the operation of a higher intelligence in this lower world should make us aware how much more admirable and perfect must be its operation in that higher one (UP XVII.1, 730); two, that there is a problem in imagining how the highest intelligence could “stoop” to affect the operations of the lowest level of biological organisms (Foet. Form. 6, 201). It seems possible to draw connections between these views and those of the transcedence of the highest good, and hierarchy of gods, that appear in “Middle Platonism”, for example in Numenius and Alcinous (see Donini 1980; Frede 2003). Galen in UP speaks interchangeably of the purposive force of Nature (phusis) and of the Platonic Craftsman (dēmiourgos), and it may be argued that this entity corresponds to the second, rather than the highest, principle or god in that hierarchy.