 Averroes' project in its full flowering is driven by the demands of this rigorously construed Lesser Harmony and—in spite of everything—by Avicenna's increasingly popular reformulation of Aristotelian doctrine. Both aspects of the Averroist project are in full evidence in his Philosophical Essays, a number of which are on logical matters. So, for example, Averroes defends and refines Alfarabi's account of the conversion of modal propositions against Avicenna's attack, and then uses that account as the basis of a new interpretation of the modal syllogistic (see Thom 2003: chapter 5, working with fourth system described in Elamrani-Jamal 1995). A second example of the way Averroes works is his reappraisal and vindication of Aristotle's doctrines of the hypothetical syllogistic against Avicenna's alternative division into connective and repetitive syllogisms (see Averroes  Maqâlât [1983] essay 9, 187–207). Those Arabic logicians who make use of Averroes tend to come from North Africa, or from Persia at certain moments of nostalgia for a time before the coming of the great logicians of the thirteenth century (see section 1.6 below). Further, Averroes' deep concern with the Aristotelian texts made his work transportable to both Hebrew and Latin philosophical traditions.