 The Alexandrian Neoplatonists saw philosophy as an avenue by which we can achieve happiness through knowledge of The One (see Wildberg 2016). To add intellectual rigor to this mystical endeavor they included the logical writings of Aristotle in the early stages of their teaching syllabus. They devised a body of introductory texts to explain how Aristotle’s logic saves us from incorrect thinking and acting, and why Aristotle devised his logic syllabus—his Organon—in the form that he gave  it.[2]  Some features of al-Fārābī’s presentation are most easily explained in terms of the Alexandrians. For example, the Aristotelian part of their syllabus, after Porphyry’s Eisagoge, began with Aristotle’s Categories, so al-Fārābī duly seeks reasons why categories are an essential first step in logic. Their Organon also included Aristotle’s Rhetoric and his Poetics; so al-Fārābī explains why the arts of rhetoric and poetry are really parts of logic. If their Organon had contained a book on music, al-Fārābī would have explained why musical theory is a branch of  logic.[3]  (On music see  Section 10  below.)