 Al-Fârâbî dealt little with ethics, but part of the controversy stems from what we may know of his lost Commentary on the Nicomachean Ethics, his main foray in Ethics. Despite the existence of an Arabic translation of Aristotle’s Nicomachean Ethics (ed. by A. A. Akasoy &amp; A. Fidora with an English translation by D.M. Dunlop, 2005), we see few signs of its influence in al-Fârâbî’s extant writings. Yet, al-Fârâbî wrote on it a lost commentary, to which three Andalusian philosophers, Ibn Bâjja, Ibn Tufayl and Averroes, refer. According to them, therein al-Fârâbî denied the immortality of the human soul as well as the possibility of any conjunction with the active or Agent Intellect, considering them tall tales. Yet, in many other works, such as the Treatise on the Intellect, the Opinions, and the Political Regime, he claims that this conjunction is possible and constitutes ultimate happiness. If what the Andalusian philosophers report, presents an accurate reading of this lost text, then the disciples of Leo Strauss may have some justification in reading al-Fârâbî’s works as divided between exoteric and esoteric ones since the content of this work would contradict views in more popular texts, such as the Opinions in which the Neo-Platonic influence is the strongest. Neo-Platonic metaphysics, construed mainly as the descent and emanation, would provide an exoteric view good for a more general public, but denied in the esoteric works reserved for an intellectual elite. Chaim Meir Neria (2013) published two quotations from this commentary (in Hebrew translation and with English translation) that have been newly discovered and gave a summary of the issue. 