 Interest in the Commentary on the De anima can also be traced in the Renaissance, for instance, the attention paid to (Pseudo-?)Simplicius’ reading of De anima III 5 as regarding the human intellect only, and also his explanation of the key notion of entelecheia and his relation to Averroes’ psychology (Nardi 1951; Salatowsky 2006; Blackwell 2011). Moreover, Renaissance philosophers, like scholars in Byzantium and the Latin West, thought much about the relation between Plato and Aristotle, with some sharing Simplicius’ preference for harmony or concordism and others opposing it. Thus, for example, Thomas Aquinas’ view on the harmony of Plato and Aristotle was partly inspired by passages from Simplicius (in William of Moerbeke’s Latin translation). Other than in the Middle Ages, we also find a growing interest in his Commentary on Epictetus’ Handbook from the fifteenth century onwards, especially among Humanists (P. Hadot 1987). Last, but not least, in his Lectures on the History of Philosophy, G. W. F. Hegel (1770–1831) calls Simplicius “the most learned and acute of the Greek commentators on Aristotle” (“der gelehrteste und scharfsinnigste der griechischen Kommentatoren des Aristoteles”) and asserts that “we owe him much” (“wir verdanken ihm Verdienstliches”).