 This presentation, viz. a division, or divisions, of contrasting tenets (names included) dealing with specific issues, followed by an exceptional (or compromise) view, which fails to fit this division, is not a standard feature of Aristotle’s dialectical overviews. However we do find partial anticipations of this methodology in Aristotle, e.g. in the second chapter of De Anima I he opposes three views concerned with the principles that constitute the soul: some hold that these are corporeal, others that they are incorporeal, while a third group posits a blend of corporeal and incorporeal principles. In Aristotle however we do not find the strings of detailed sortings of individual tenets followed by a compromise or maverick opinion typical of numerous Placita chapters, while Theophrastus’ presentation in the De Sensibus is in this respect close to the Placita routine.  [5]  Consequently, we may submit that it is Aristotle’s dialectical methodology, as revised by Theophrastus, which determines the structure of large sections of the Placita. It should be noted, moreover, that the introduction of ps-Plutarch’s Placita, that ‘according to Aristotle and Theophrastus and almost all the Peripatetics a perfect human being should devote himself to problems in the fields of natural philosophy and ethics’.