 Affinities with Neoplatonic perspectives raise the question of whether Lefèvre was influenced by the new Latin versions of Greek commentators, especially Themistius, whose paraphrases of Aristotle were translated by Barbaro. He was certainly aware of these new texts, but he did not invoke their authority to take sides in debates. Some have seen Themistius as a Neoplatonic source of light imagery in explaining the relation between the active and passive intellect, based on Aristotle’s tantalizingly short comments at On the Soul III.5 (Mahoney 1982). Lefèvre did argue for the unity of the intellect, explaining the active and passive intellects as “powers” (potentie) of the same faculty. He also used the Themistian image of light to explain how the agent intellect acts on the passive intellect (1502a: 344v). But he never mentions Themistius on this topic—and similarities may be due to the broader medieval commentary tradition, which had had access to Themistius’s paraphrase of On the Soul in William of Moerbeke’s translation since the thirteenth century. And Lefèvre’s psychology puts him in a tradition, with Ramon Lull and Nicholas of Cusa, that was hospitable to Platonic views on universals—such thinkers adopted a psychology especially open to mathematical metaphors as examples of universal cognition. Nevertheless, Lefèvre never identified as a platonist (Oosterhoff 2019b).