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Članak polazi od pretpostavke da je u Petrićevoj filozofiji sveukupnost analogna filozofiji cjelokupnosti (philosophia universi), odnosno djelu koje ju izlaže. Sve što u sveukupnosti nastaje ima svoje umještanje, chora. Isto tako, u filozofskom djelu sve izloženo mora biti izloženo na svom mjestu. Petrićevo djelo Peripatetičke rasprave promišljeno je ustrojeno brojem svojih dijelova i odnosima među njima. Nije slučajan broj svezaka, broj knjiga u svakome od njih, a ni broj folija u svakom pojedinom svesku. Sve to upućuje na ustroj djela prema Platonovoj crti. Svrha djela je procjena (censura) Aristotelove filozofije spram istinske filozofije, filozofije Platona i prethodnika, njihova učenja o prvim počelima, a prije svega Platonova nepisanog učenja o velikom i malom te jednom. Govor o tome kod istinskih filozofa ne može biti u svemu izravan, nego mora biti zagonetan u onom bitnom., This paper is based on the assumption that, in Patricius’s philosophy, the totality is analogous to the philosophy of the totality (philosophia universi), that is, to the work that delivers it. Everything that arises in the totality has its emplacement, its chora. Likewise, everything that is provided in the philosophical work must be given in its place. With the number of its parts and the mutual relations between these parts, Patricius’s work Peripatetic Discussions shows us that the work is very carefully structured. The number of volumes, the books and folios within each of them is not incidental. All of this points to the structure of the work according to Plato’s line. The purpose of the work is the assessment (censura) of Aristotle’s philosophy in opposition to true philosophy, that is, philosophy of Plato and his predecessors, their doctrines on the first principles and above all, of Plato’s unwritten doctrine of the Great and Small, and the One. How true philosophers are delivering these doctrines cannot always be direct; rather, it must be enigmatic in what is substantial.