 In logic or dialectic, Lefèvre belongs to a tradition going from Lorenzo Valla, Rudolph Agricola, and Juan Luis Vives to Peter Ramus—in 1508 Lefèvre also published the Dialectica of the Byzantine émigré humanist George of Trebizond. These figures sought to diminish the hold of scholastic logic on philosophy and replace it with a clearer, simpler logic that would respect the ordinary meanings of words and how they point to things in the world. The standard logical curriculum was roughly organized around two phases in the reception of Aristotle’s works. First, the “old logic” (logica vetus) comprised several works inherited from late antiquity, primarily Boethius’s translations of and commentaries on Aristotle’s Categories and On Interpretation, as well as Porphyry’s Isagoge (for a complete list of available works, see Ebbesen 1977: 105). From the twelfth century on, a second group of works were either newly read after long neglect, such as Aristotle’s Prior Analytics, Topics, and Sophistic Refutations, or were newly translated from Arabic sources, most importantly Aristotle’s Prior Analytics (Marrone 2010: 66; Ashworth 2010: 161). Together this second group made up the “new logic” (logica nova), which in turn became the source of handbooks or textbooks known by the late fifteenth century as the “logic of the moderns” (logica modernorum; see de Rijk 1962–67). In fact, late medieval university students encountered these subjects through the textbook tradition, usually Peter of Spain’s Summule logicales (Little Logicals). The first part of the Summule dealt with the “old logic” of the Categories, on universals and Aristotelian categories. But humanist philosophers like Lefèvre reacted especially against the logica modernorum: Lefèvre’s short Logical Introductions to Suppositions, Predicabilia, Divisions, Predicaments, Enunciations, … Fallacies, Obligations, and Insolubilia (1496b) was meant to give students a brief alternative to the Summule, instead of making it the focus of study.