 Although the sophisticated philosophy developed in this context by thinkers like Abelard was the preserve of the elite twelfth-century Paris schools, it had by then become normal for everyone being trained intellectually in Latin Europe to learn at least basic Aristotelian logic and the theory of topical inference, as developed in later antiquity and transmitted by Boethius. With the founding of the universities and the expansion of the syllabus to include the whole range of disciplines covered by Aristotle, it might seem that logic lost its preeminent position. But it had not, for two reasons. First, the early years of the Arts course were almost entirely devoted to logic, and many students did not remain at university any longer; moreover, they would often have received some instruction in logic before coming (in their early teens) to university, and there was further study of logic in the higher faculties of Law and Medicine (see Brumberg 2021: 95–97). Second, while the influx of new texts made many of the leading thirteenth-century university thinkers more interested in metaphysics, natural science, epistemology and ethics than in logic, the Oxford thinkers of the 1320s—not just Ockham, but his fellow Franciscans  Walter Chatton  (d. 1343/4) and  Adam Wodeham  (d. 1358) and the Dominican  Robert Holcot/Holkot  (d. 1349)—made frequent use of sophisticated logical techniques in their theological discussions, setting a fashion that would also be imitated in Paris (see Courtenay 1987: 171–306).