 After having mastered the Categories, the student of philosophy was expected to read the rest of the Aristotelian corpus before turning to Plato’s dialogues. Syrianus, the teacher of Proclus (ca 410–485 CE), exposed his students to both Plato and Aristotle, starting with Aristotle. Proclus arrived in Athens around 430 CE, at a time when Plutarch, the previous head of the school, was an old man and Syrianus had already taken over. As a young and gifted student, Proclus read Aristotle’s De anima and Plato’s Phaedo with Plutarch. But when Plutarch died, Syrianus became responsible for his philosophical education. Under the direction of Syrianus, Proclus mastered in less than two years the entire Aristotelian corpus. He studied the logical, ethical, political, physical works and finished up with theology (Marinus, Life of Proclus, chapters 12 and 13). The sequence logic-ethics-politics-physics-theology reflected not only a certain organization of the teaching but also a particular conception of philosophy. To begin with, the first place assigned to Aristotle’s logical writings was not neutral with respect to a certain view of the nature of logic. By this time logic was regarded as a tool for philosophy. This conception of logic and its relation to the rest of philosophy is reflected in the collective title Organon that we still use to refer to Aristotle’s logical writings. Moreover, the non-theological writings were preliminary to the study of theology as it is offered in the Metaphysics. This treatise was the last of Aristotle’s works to be studied. The conception of God as an intellect and a living being enjoying the state of perfect actuality was designed by Syrianus as the culmination of his course on Aristotle’s philosophy. Once Proclus had mastered the Metaphysics and learned about the Aristotelian conception of the divine, Syrianus directed him to Plato, whose dialogues were also read in a definite sequence, culminating with the Timaeus and the Parmenides.