 Neoplatonism has often been regarded as a theological and other-worldly philosophy which assigns little (if any) significance to politics and conceives of ethics merely as an ascetic path for the separation of the soul from the body. This view has recently been questioned by D.J. O’Meara and the significance of Neoplatonist political philosophy is gaining increasing attention (see O’Meara 2003; Schramm 2013). Iamblichus wrote a whole treatise On virtues, which is lost but whose content can be inferred from later sources. In addition to this, references to ethics and politics can be gathered from his extant works, especially the letters preserved by Johannes Stobaeus (see DP-2009; TP-2010). It is a notable fact that some of Iamblichus’ interlocutors were influential figures in the fourth-century Roman empire, as is for example the case with Sopater of Apamea (see above,  Section 1.1).  It is somewhat difficult to clearly grasp Iamblichus’ position on these issues, since his treatise on virtues is lost, the later testimonia are cursory and Iamblichus’ letters are for the most part introductory and refrain from philosophical technicalities.