 Since Alexander did not write a commentary on Aristotle’s ethics, his Ethical Problems, despite their somewhat disorganized state, are of considerable interest (cf. Madigan 1987; Sharples 1990; 2001, 2). For, apart from Aspasius’ early commentary on parts of the Nicomachean Ethics there are no extant commentaries on Aristotle’s ethics before the composite commentary by various hands of the Byzantine age (Michael of Ephesus in the 11th/12th c. and his contemporary Eustratius, together with some material extracted from earlier authors, cf. Sharples 1990, 6–7, 95). This gap may suggest that ethics had become a marginal subject in later antiquity. Alexander’s Ethical Problems are therefore the only link between Aspasius and the medieval commentaries. Though Alexander’s collection of essays displays no recognizable order, it is worth studying because many of the ‘questions’ address central issues in Aristotle’s ethics. Some, for instance, are concerned with the notion of pleasure as a good and pain as an evil; with pleasure as a supplement of activity supporting its connection with happiness; with the relation between virtues and vices; with virtue as a mean; and with the concept of the involuntary and the conditions of responsibility. Alexander’s discussions confirm not only his thorough familiarity with Aristotle’s ethics, but also reflect the debates of the Peripatetics with the Epicureans and Stoics in Hellenistic times, as shown especially by the terminology he uses. The Hellenistic background also explains the fact that Alexander pays special attention to logical and physical distinctions in connection with ethical problems.