  In philosophical matters FitzRalph generally follows Aristotle, but an Aristotle who is constantly read through the lens of his Commentator. Averroës is taken by FitzRalph to be the authentic interpreter of Aristotle despite the condemnations of the 1270s, but in so doing FitzRalph is not an Averroist (as some surmised) but is merely following the accepted practice of the times. For example, he is not, as one would expect, Averroistic in accepting the doctrine of a single soul and indeed doubts whether it is truly Averroës’s teaching. Aquinas, when mentioned, is treated with respect and FitzRalph follows him on a number of important points. Perhaps owing to a certain national loyalty, Anselm receives significant (though not uncritical) attention. Grosseteste too receives occasional mention. Again, as one might expect, Augustine is the guide in theological matters, but FitzRalph does not content himself to give references to Augustine’s works. In fact, he tends to provide long quotations from Augustine, indicating a close personal reading, something he shared with his patron, Bishop John de Grandisson. Contemporaries are not named (contrary to the practice of Wodeham or Holcot a few years later), and their contributions have to be identified (as does indeed FitzRalph’s own positions) in the course of his presentation of each topic in the text which usually involves an examination of the answers given by Aquinas, Henry of Ghent and Duns Scotus. FitzRalph would have perhaps felt closest in spirit to (though not always agreeing with) the neo-Augustinianism of Henry of Ghent; in method and approach, however, he seems closest to Duns Scotus. However, the techniques he employs are something he holds in common with his contemporaries, and it was these, it seems, together with the high quality of his arguments which appealed to other writers down to Jacques Almain and Francisco de Vitoria.