  Generations of scholars have found the “neo-platonist” label to be most appropriate. Julius Guttmann, who may well be responsible for defining medieval Jewish neoplatonism as a historical category, declared Ibn Ezra to be “the last in the line of Jewish Neoplatonists”. Guttmann was fully aware, like all historians of Jewish thought, that Ibn Ezra was not a systematic thinker, and he was more precise than any later historian in pinpointing the agreements and disagreements between Ibn Ezra and what may be called standard neoplatonic teachings. Nonetheless, he averred that “Ibn Ezra was moved more profoundly than most of his Jewish predecessors by the mysterious depths of Neoplatonism, approaching its metaphysical content more closely than any of the others except Gabirol” (Guttman 1973, 134).