* Ammonius: On Aristotle's On Interpretation 1-8, translated by D. Blank.

* Ammonius: On Aristotle's On Interpretation 9, with Boethius: On Aristotle's On Interpretation 9, translated by D. Blank ( Ammonius ) and N. Kretzmann ( Boethius ).

Ammonius Grammaticus is the supposed author of a treatise titled Peri homoíōn kai diaphórōn léxeōn ( περὶ ὁμοίων καὶ διαφόρων λέξεων, On the Differences of Synonymous Expressions ), of whom nothing is known.

In the preface to his work On Ends, which is preserved in Porphyry's Life of Plotinus, Longinus himself relates that from his early age he made many journeys with his parents, that he visited many countries and became acquainted with all those who at the time enjoyed a great reputation as philosophers, among whom the most illustrious were Ammonius Saccas, Origen the Pagan, Plotinus, and Amelius.

* On Synonyms, of which there is extant an epitome by Ammonius Grammaticus.

Philoponus ’ early writings are based on lectures given by Ammonius, but gradually he established his own independent thinking in his commentaries and critiques of Aristotle ’ s On the Soul and Physics.

Eventually, they returned to Alexandria, where Ammonius, as head of the Neoplatonist school in Alexandria, lectured on Plato and Aristotle for the rest of his life.

Hierocles, writing in the 5th century, states that Ammonius ' fundamental doctrine was that Plato and Aristotle were in full agreement with each other:

In addition, we have to thank him for such copious quotations from the Greek commentaries from the time of Andronicus of Rhodes down to Ammonius and Damascius, that, for the Categories and the Physics, the outlines of a history of the interpretation and criticism of those books may be composed.

In a passage of Ammonius we are told that Eudemus, Phaenias, and Theophrastus wrote, in emulation of their master, Categories and De Interpretatione and Analytics.

In addition, there are some notes of Ammonius ' lectures written by various students which also survive:

This conversion is contested by the Christian writers Jerome and Eusebius, who state that Ammonius remained a Christian throughout his lifetime:

However we are told by Longinus that Ammonius wrote nothing, and if Ammonius was the principal influence on Plotinus, then it is unlikely that Ammonius would have been a Christian.

that the real author was Herennius Philo of Byblus, who was born during the reign of Nero and lived till the reign of Hadrian, and that the treatise in its present form is a revision prepared by a later Byzantine editor, whose name may have been Ammonius.

Besides Ammonius, Plotinus was also influenced by the works of Alexander of Aphrodisias, Numenius, and various Stoics.

* Ammonius Saccas renews Greek philosophy by creating Neoplatonism.

The commentary on de Caelo was written before that on the Physica Auscultatio, and probably not in Alexandria, since he mentions in it an astronomical observation made during his stay in that city by Ammonius.

Commentaries on the Almagest were written by Theon of Alexandria ( extant ), Pappus of Alexandria ( only fragments survive ), and Ammonius Hermiae ( lost ).

Of the first two Longinus was a pupil for a long time, but Longinus did not embrace the Neoplatonism then being developed by Ammonius and Plotinus, rather he continued as a Platonist of the old type.

The text includes, in addition to the Gospels, the letter of Jerome to Pope Damasus ( known by its first two words Novum opus ), the prologue to Jerome's commentary on the Book of Matthew, the letter of Eusebius of Caesarea to Carpianus ( Ammonius quidam ) in which Eusebius explains the use of his Canon Tables, prologues to each of the Gospels, tables of capitula for each of the Gospels, tables for each of the Gospels indicating the festivals at which portions of that Gospel should be read, and the Eusebian Canon tables.

Ammonius asks Plutarch what he, being a Boeotian, has to say for Cadmus, the Phoenician who reputedly settled in Thebes and introduced the alphabet to Greece, placing alpha first because it is the Phoenician name for ox — which, unlike Hesiod, the Phoenicians considered not the second or third, but the first of all necessities.

Ammonius Hermiae (; c. 440-c. 520 ) was a Greek philosopher, and the son of the Neoplatonist philosophers Hermias and Aedesia.

Ammonius ' father, Hermias, died when he was a child, and his mother, Aedesia, raised him and his brother, Heliodorus, in Alexandria.

According to Damascius, during the persecution of the pagans at Alexandria in the late 480's, Ammonius made concessions to the Christian authorities so that he could continue his lectures.

Damascius, who scolds Ammonius for the agreement that he made, does not say what the concessions were, but it may have involved limitations on the doctrines he could teach or promote.

In De Interpretatione, Ammonius contends that divine foreknowledge makes void the contingent.

Ammonius cites Iamblichus who said knowledge is intermediate between the knower and the known, since it is the activity of the knower concerning the known.

Ammonius Saccas ( 3rd century AD ) () was a Greek philosopher from Alexandria who was often referred to as one of the founders of Neoplatonism.

Later Christian writers stated that Ammonius was a Christian, but it is now generally assumed that there was a different Ammonius of Alexandria who wrote biblical texts.

Not much is known about the life of Ammonius Saccas.

The diameter of this ghost crater is nearly double that of Ammonius, and is currently identified as Ptolemaeus B.

On the subject of alchemy and chemistry, many treatises relating to Alchemy have been attributed to him, though in his authentic writings he had little to say on the subject, and then mostly through commentary on Aristotle.

On the Soul ( De anima ) is a treatise on the soul written along the lines suggested by Aristotle in his own De anima.

In 1989 the first part of his On Aristotle Metaphysics was published as part of the Ancient commentators project.

* W. E. Dooley, 1989, Alexander of Aphrodisias: On Aristotle Metaphysics 1.

* W. E. Dooley, A. Madigan, 1992, Alexander of Aphrodisias: On Aristotle Metaphysics 2-3.

* A. Madigan, 1993, Alexander of Aphrodisias: On Aristotle Metaphysics 4.

* W. Dooley, 1993, Alexander of Aphrodisias: On Aristotle Metaphysics 5.

* E. Lewis, 1996, Alexander of Aphrodisias: On Aristotle Meteorology 4.

* E. Gannagé, 2005, Alexander of Aphrodisias: On Aristotle On Coming-to-Be and Perishing 2. 2-5.

* A. Towey, 2000, Alexander of Aphrodisias: On Aristotle On Sense Perception.

* V. Caston, 2011, Alexander of Aphrodisias: On Aristotle On the Soul.

* J. Barnes, S. Bobzien, K. Flannery, K. Ierodiakonou, 1991, Alexander of Aphrodisias: On Aristotle Prior Analytics 1. 1-7.

* I. Mueller, J. Gould, 1999, Alexander of Aphrodisias: On Aristotle Prior Analytics 1. 8-13.

* I. Mueller, J. Gould, 1999, Alexander of Aphrodisias: On Aristotle Prior Analytics 1. 14-22.

* I. Mueller, 2006, Alexander of Aphrodisias: On Aristotle Prior Analytics 1. 23-31.

* I. Mueller, 2006, Alexander of Aphrodisias: On Aristotle Prior Analytics 1. 32-46.

* J. M. Van Ophuijsen, 2000, Alexander of Aphrodisias: On Aristotle Topics 1.

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 1-5, translated by C. J. F. Williams.

* John Philoponus: On Aristotle On Coming-to-be and Perishing 1. 6-2. 4, translated by C. J. F. Williams.