 Simplicius uses the same pattern of argument regarding Aristotle’s criticism of Plato: Aristotle argues merely against the apparent meaning of Plato’s words (see, for instance, In Cael. 352.27–28, 296.6–8 and 26–30, 377.20 ff.). Pantelis Golitsis has rightly pointed out that such criticism had a “preventive” and “pedagogical” function for ordinary, more superficial, and inexperienced readers who were prone to misunderstand Plato. This goes back, in part, to the Neoplatonist Syrianus (Golitsis 2018: 94). For instance, Golitsis points to In Phys. 821.27–29, where Simplicius explains that “Aristotle philosophised in a way which is more suited to the majority of people and because he was aware of their misunderstandings […]” (translated by J. O. Urmson and P. Golitsis). Simplicius’ arguments are, as previously noted, indebted to Ammonius. Olympiodorus, Ammonius’ pupil in Alexandria, shows a strategy similar to Simplicius’ strategy. The only difference may be that, as already noted, Simplicius never seems to disagree with Plato. Was the Alexandrian or the Ammonian school more liberal in this respect? Once again, it is interesting to compare Simplicius with Olympiodorus: