 The later Alexandrian commentators tend to emphasize that it is the commentator’s duty not to interpret apparent disagreements of Aristotle with Plato literally, but to look to the sense and discover the fundamental agreement or ‘harmony’ (sumphōnia) of the two philosophers (e.g., Simplicius, in Cat. 7,31). Ammonius’ own statement of the qualities of an exegete (in Cat. 7,34 ff.) does not say this, but in practice he does point out the agreement of Plato and Aristotle (in Int. 39,11). Syrianus and Proclus criticized, at times harshly, Aristotle’s disagreement with Plato’s views on, e.g., the existence of Forms and the demiurgic role of God as crafting and creating the physical world. In contrast, Ammonius points out (Asclepius, in Metaph. 69,17–27; cf. Sorabji 2005, vol. 3 sect. 5(d), and Cardullo 2012, 78–81) that, while Aristotle ‘seems’ to be attacking Plato on the Forms in Metaph. 990b3, he actually agrees with Plato, since he praises (De An. 429a28) those who say that the soul is the place of Forms. Ammonius also makes God the efficient cause of all things, in addition to being the final cause (see below, sect. 3.2). This appears to be a characteristic difference of approach between Syrianus-Proclus and Ammonius and his pupils: the latter outdo the former in their concern to ‘harmonize’ Aristotle’s and Plato’s views and their willingness to interpret Aristotle as not disagreeing with Plato in any fundamental way. 