 Even though there are good reasons for thinking that the nature and use of topoi in Aristotle’s Rhetoric are based on his elaborate account of dialectical topoi in the Topics (see above  § 7.2  and  § 7.3),  commentators are faced with the difficulty that the use of the word ‘topos’ in Aristotle’s Rhetoric is much more heterogeneous than in the Topics. Beside topoi which do perfectly comply with the description given in the Topics, there is an important group of topoi in the Rhetoric that are not topic-neutral and hence do not contain instructions for arguments of a certain logical form, but rather with a certain predicate (for example, that something is good, or honourable, or just, or contributes to happiness, etc.). While those latter ‘material’ topoi so to speak are, after all, used to construe arguments, there are also mentions of so-called ‘topoi’ in the context of the non-argumentative means of persuasion, which might be taken as procedural instructions, but no longer seem to be concerned with the construction of arguments, which was the one and only function of dialectical topoi.