 In the next generation,  Henry of Ghent  (d. 1293), a member of the commission that drew up the condemnations, was the most influential Paris theologian. But it was  John Duns Scotus  (1265/5–1308), an Oxford Franciscan who was then sent to teach at Paris, who transformed the subject. He thoroughly absorbed Aristotelianism, but held that Aristotle’s conception of God was wrong, because it did not allow for divine choices  (§3.2).  He rejected the Aristotelian conception of modality  (§3.2),  stressed divine omnipotence and made divine will the determinant of good and evil. In his metaphysics, he introduced a range of subtle distinctions, vastly complicating the Aristotelian scheme.  William of Ockham  (c. 1287–1347), a Franciscan theologian who worked at Oxford and London before joining the Emperor, Ludwig of Bavaria, in order to flee a papal investigation, followed Scotus’s line on God’s will, but substituted for his metaphysics a very sparse ontology in which the distinctions Scotus had thrust on reality are made through a mental language. Ockham was also a dedicated logician, and he and his brilliant Oxford generation made great use of logical and linguistic analysis, not unlike Abelard and the twelfth-century Paris thinkers  (§4.2).  In Paris,  John Buridan  (d. 1360), the leading Arts Master for decades, and an outstanding logician, followed a similar programme, and, as an Aristotelian commentator, strove to be at once faithful to the pagan texts and yet respect the ultimate truth of Christian doctrine.