 Perhaps Aristoxenus’ most interesting work on Pythagoreanism is the Pythagorean Precepts, which is known primarily through substantial excerpts preserved by Stobaeus (Frs. 33–41 Wehrli). This work does not mention any Pythagoreans by name but presents a set of ethical precepts that “they” (i.e. the Pythagoreans) proposed concerning the various stages of human life, education, and the proper place of sexuality and reproduction in human life. There are also analyses of concepts important in ethics, such as desire and luck. Given Aristoxenus’ background, the Precepts would appear to be invaluable evidence for Pythagorean ethics in the first half of the fourth century, when Aristoxenus was studying Pythagoreanism. They might be expected to partially embody the views of his teacher Xenophilus. The standard scholarly view of this work, however, is that Aristoxenus plundered Platonic and Aristotelian ideas for the glory of the Pythagoreans (Wehrli 1945, 58 ff.; Burkert 1972a, 107–108; Zhmud 2012a, 65). There are serious difficulties with the standard view, however (Huffman 2019). The analysis of luck that was supposedly taken from Aristotle is, in fact, in sharp conflict with Aristotle’s view (Mills 1982) and appears to be one of the views Aristotle was attacking. While the Precepts do have similarities to passages in Plato and Aristotle, they are at a very high level of generality and are shared with passages in other fifth and fourth century authors, such as Xenophon and Thucydides; it is the distinctively Platonic and Aristotelian features that are missing.