 From Ammonius’ version of the list of ten preliminary topics recommended by Proclus for those beginning to study Aristotle (cf. Elias, in Cat. 107,24–27), we know that the study of Aristotle in Ammonius’ school began with logic, then moved on to ethics, physics, mathematics, and theology (Ammonius, in Cat. 5,31–6,8). Ammonius also introduced as a new set a sequence of lessons introductory to the study of Aristotle consisting of: an introduction to philosophy; an introduction to Porphyry’s Eisagōgē or Introduction to Aristotle’s logic; a commentary on Porphyry’s Introduction; the reading of Porphyry’s Introduction itself; an introduction to the philosophy of Aristotle; an introduction to the Categories (cf. Sorabji 2016c, 48–50; Hadot, 1988, 44–45). The introduction to philosophy was particularly congenial and influential, giving a number of definitions of philosophy and, particularly, two definitions ‘from the goal’: Plato’s ‘assimilation to God as far as possible’ (Theaetetus 176b) and ‘practice of death’ (Phaedo 64a; Ammonius, in Isag. 3,7 ff. and 4,15 ff.). Lectures on the works of Plato and Aristotle presumably lasted about an hour. In Proclus we see signs of such hour-long divisions, as well as a division of the lecture on an individual passage into discussion of its doctrine (theōria), sometimes quite wide-ranging, followed by its wording (lexis); signs of this division are still present in Ammonius’ in Int. Students evidently took copious notes, which they might then publish, under their own names or that of Ammonius himself.