 In much of modern historiography Boethius has been labelled “Averroist” or “radical” or “heterodox Aristotelian”, and has shared those labels with Siger of Brabant. The “Averroist” label has little to recommend it. Like all his contemporaries, Boethius respected and used Averroes, but he did not accord him any special status among authoritative authors (cf. Bianchi 2017). In particular, there is no sign that he defended the doctrine of a pan-human material intellect that was considered Averroes’ signature theory, and in his treatise on dreams he parts company with all known near-contemporaries by totally neglecting Averroes’ optimistic views about the prognostic value of dreams. The epithet “heterodox” or “radical Aristotelian” comes with the tacitly understood counterpart “orthodox and moderate like Aquinas”, and thus only makes sense from a certain religious point of view. Boethius was very much an Aristotelian, but, as was normal at the time, his Aristotelianism contained elements originating in Avicenna and the neo-Platonic Liber de causis. Siger and Boethius were contemporaries and taught the same authoritative books, so they inevitably shared some standard assumptions and topics of discussion, but philosophically they were not particularly close to each other.