 On the most general level, Ammonius says that the purpose and utility of studying Aristotle’s philosophy is “to ascend to the common principle (arkhē) of all things and to be aware that this is the one goodness itself, incorporeal, indivisible, uncircumscribed, unbounded and of infinite potentiality” (in Cat. 6,9–12). Thus, his stance, in this early work, is that of a Neoplatonist, as has been clearly shown by Verrycken (1990a, 212–15). Thus he says that Aristotle’s distinction of spoken sound, affection of the soul, and thing in the world (De Int. 16a3–8) corresponds to the Neoplatonic hypostases of Soul, Intellect and God (in Int. 24,24–9). He also places ‘not-being’ above the Intellect at the highest plane of reality and occasionally writes in a manner reminiscent of Proclus’ divine henads. So there seems no doubt of his genuine commitment to a Neoplatonic stance in metaphysics, even if, as Verrycken would hold, he may not have espoused a system as complex as that of Proclus.