 Turning now to doxography in the broad sense, we observe that Cicero’s leisured and extensive presentations, e.g., in his On the Nature of the Gods of the Epicurean and Stoic doctrines in the field of theology-cum-physics—presentations followed by Academic-Skeptical refutations—may be, and have been, called by the name of doxography. But there are obvious differences from doxographies of the Aëtian type. To be sure, one might perhaps, with some hesitation, maintain that what we have here is a sort of blow-up of the dialectical scheme one also finds in the Placita literature, with the skeptical component made explicit: contrasting doctrines which turn out to be improvable. Such  a move however  is less valid for Diogenes Laërtius, in spite of the fact that this author several times makes a distinction between the life (bios) of a person (Plato; the Stoic Zeno of Citium) and the areskonta or dogmata of this person, or of his school. It is therefore perhaps better to classify these overviews in Cicero and Diogenes Laërtius as belonging with an ancient genre which we may view as a sub-species of doxography, namely the (largely lost) literature Peri Haireseôn (‘On Schools’), which deals with philosophical, or medical, schools and eventually may include arguments against the position of a particular hairesis (‘school’). Philodemus, and Arius Didymus (on ethics), belong here as well.