 This does not mean that the rivalry between Platonists and Aristotelians was over, but rather that Aristotle, who seems to have been largely ignored by Neo-Academic philosophers during the Hellenistic period (but Weische 1961), emerged again as a reference and a point of discussion. Philo is full of praise towards the Stagirite in the De aeternitate, a puzzling text. He was himself a Creationist while Aristotle asserted the eternity of the world. This does not mean that his admiration was unbounded, especially if the original treatise had been in the form of an antilogy, a disputatio in utramque partem. Today, some scholars try to demonstrate that Aristotle, more than Plato, lay at the core of Philo’s thought (Bos 2009). It can be objected that the dogmatic Academic Antiochus of Ascalon (ca 140/130–60 BCE), a philosopher that Philo certainly had read, did much to intertwine Platonic, Stoic, and Aristotelian ideas (Sedley 2012). The influence of Antiochus on the Alexandrian philosophical milieu is a controversial question. Despite the efforts of Andronicus of Rhodes (first editor of the Aristotelian corpus) to organize the corpus, some of the texts used Aristotelian elements in a spirit quite different from what we now understand by Aristotelianism. This can shed light on our understanding of Philo’s Aristotelianism and on the comparison of his Aristotelian passages with the pseudo-Aristotelian ones, a point on which many have commented. Antiochus was not the only one to shift the borders between these doctrines. The Stoic Posidonius also played a role in Philo’s elaboration of an unorthodox form of Aristotelianism.