 Alexander returns to this theme in his commentary on Aristotle’s Prior Analytics. At the beginning of the commentary, he claims that theorizing is the highest of human goods. In making out this claim, Alexander points to the situation of the gods, who are without emotions and therefore do not need the moral virtues. Nor do they need to deliberate. What is left is contemplating the truth. For the gods, theorizing about truth is continuous and uninterrupted. Such a state is impossible for humans in general; but some may approach it. By leaving behind emotions and the human condition, one may engage in the divine activity of pure theorizing. Insofar as one is engaged in this activity, a human becomes like the gods. If becoming like god (homoiôsis theô(i)) is the greatest good for humans, then syllogistic, the method for theorizing, is most valuable (In An. Pr. 5,20 – 6,10). Although expressed hypothetically, becoming like god is being put forth as the greatest good for humans. Even if a human cannot always be in such a state, when he is in a state of continuous and uninterrupted theorizing about the truth, he is just so far forth like god. In this discussion Alexander is building on themes found in Aristotle’s Nicomachean Ethics (X.7–8). There Aristotle argues that the life of contemplation is happiness because it is the virtue of the highest part of the soul, reason. Since this part is the most god-like, contemplation is in some sense divine activity. Still, in these passages, Aristotle continues to talk about integrating contemplation of truth within the context of a human life. By contrast, Alexander suggests that one might lead — or at least strive for— a god-like life of pure contemplation. In such an account, pure theory is expressly divorced from practice and promoted over it.