 Avicenna’s interpretation of Aristotle proved very attractive to the earlier thirteenth-century Latin university thinkers, since it harmonized with Augustine’s dualistic view of soul and body, which had predominated until On the Soul became known (see Hasse 2000). Once it was understood properly, Averroes’s theory was recognized as clearly contrary to Christian teaching, since it excluded individual immortality. But many Arts Masters from the 1260s through to the sixteenth century continued to champion it as the correct interpretation of Aristotle and the best theory so far as natural reason is concerned, although wrong, because contradicted by revealed truth. Aquinas, however, castigated Averroes’s theory as a misunderstanding of Aristotle, and also as incoherent, since it makes humans into the objects of thought rather than  thinkers.[32]  He also rejected Avicenna’s dualist reading, insisting that each human has their own intellective soul, which is the form of their body. He then explained the separate survival of the human soul by arguing that its special activity, thinking intellectually, is one that does not take place in a corporeal organ (as sight takes place in the eyes), and so it is a subsisting thing, independent of the  body.[33]