 The same source (§ 26) provides a list of twelve Platonic dialogues (10 + 2) which, according to Iamblichus, offer an overview of his philosophy and thus encompass the whole theory of reality. The list starts with the Alcibiades, taken as an introduction to philosophy and thought to contain the first ten dialogues, as if it were a “seed” (In Alcibiadem [D-1973: Fr. 1). The remaining dialogues are subsequently arranged according to the different branches of philosophy (as Porphyry had done with Plotinus’ Enneads), while the Aristotelian distinction between praxis and theōria is simultaneously taken into account. Praxis or ethics is exemplified by the Gorgias and the Phaedo, the former representing politics, the latter catharsis (in accordance with Iamblichus’ conception of virtues, on which see below,  Section 7.2).  Then comes theōria where, as it seems, the Cratylus and the Theaetetus are taken to provide Plato’s account of logic (the former teaching names, the latter concepts); then come the Sophist and the Politicus, which supposedly deal with physics—however strange this may seem to us—and finally the Phaedrus and the Symposium, which deal with theology. The crowning dialogue in the first cycle is the Philebus, because its skopos is the all-transcendent Good. Then, as a recapitulation of the first cycle, we find a second one consisting in only two works (both of which, remarkably, feature main characters other than Socrates): the Timaeus and the Parmenides, the former subordinated to the latter as physics is to theology, although both display a degree of perfection and thus are expected to embrace the whole of Plato’s philosophy. This curriculum principle, then, was supposed to bring an author’s œuvre into accordance with itself, just as the skopos postulated organic unity in a single text.