  Before presenting his own views, Proclus usually critically evaluates the opinions and interpretations of his predecessors. In this respect, his commentaries are a rich and indispensable source for the history of Middle and Neo-Platonism. Thus, in his Commentary on the Timaeus Proclus reports and criticizes the views of Atticus, Numenius, Longinus, Plotinus, Porphyry, Iamblichus, Theodorus of Asine and many others, ending usually in full agreement with the explanation of his master Syrianus. Besides, in explaining Plato’s text, Proclus frequently seeks confirmation of his exegesis in the Chaldaean Oracles or the Orphic tradition. As Syrianus (see Helmig 2009), Proclus is often very critical of Aristotle and refutes his criticism of Plato’s views. He is certainly not an advocate of the “harmony of Plato and Aristotle,” which became the leading principle of the Alexandrian commentaries (of Ammonius and Simplicius). Proclus notes significant differences between the two philosophers in epistemology (theory of abstraction vs. learning as recollection), metaphysics (first principle, theory of Forms, theory of universals), physics (Plato’s Timaeus vs. Aristotle’s Physics), political philosophy (Aristotle’s criticism of Plato’s Republic), and language (Cratylus vs. De Interpretatione). According to Proclus, Plato is not only far superior to Aristotle in his theology (as only Plato ascended beyond the intellect to posit the One as the ineffable principle of all things), but in all other philosophical disciplines, where we owe to him all important discoveries. Whereas the Peripatetics were accustomed to defend the superiority of Aristotle over Plato with reference to his impressive physical project, Proclus considers the latter as inferior to the great achievement of Plato in the Timaeus (see Steel 2003). Aristotle’s natural philosophy is the work of a zealous admirer, a disciple who tried to be better than the master: 