  Traditionally, Giles was described as a “faithful” disciple of Aquinas’. Nowadays such a judgment is not accepted by scholars. After Concetta Luna argued persuasively in favor of the authenticity of the Reportatio, it became clear that Giles, already in the first stages of his career, develops his positions taking Aquinas’ teaching as a starting point for his own reflection, but criticizes and corrects the doctrines of the Dominican master in many aspects. Luna could also establish that Giles reworked his Lectura on the Sentences (handed down to us as a reportatio) into an ordinatio only for the first two books. However, while the first book was completed shortly after the Lectura, that is, during the years 1271–1273, the second book had to wait for completion until 1309. Luna gathered impressive evidence suggesting that the Ordinatio of the third book that goes under the name of Giles is, in fact, spurious. Broadly speaking, Giles’ “philosophical project” tends to discuss critically Aquinas’ position in order to improve the solutions he offered, without, however, trying to discard them radically. Recently, Katherine König-Pralong showed that this is the case for the debate about the natural desire for knowledge: although defended in in the context of a discussion with Henry of Ghent, Giles’ position does not coincide with that of Aquinas. According to him, in fact, human beings possess a natural desire for knowledge that is satisfied by a limited understanding of separate substances (König-Pralong 2014). The same holds true also for one of the most famous topics of his discussion with Henry of Ghent, the distinction between “essence” and “existence”. In this case, Giles radicalizes Aquinas’ doctrine of the real distinction, asserting that existence must be conceived as a “res addita” [thing added] to essence (Pickavé 2016). Although the final result of his theory was considered closer to Avicenna’s solution than to that of Aquinas, Giles nevertheless develops it starting from Aquinas’ own position (Wippel 1981), as emerges already from his Questions on the Metaphysics (Conti 2014).  The connection of this issue with the discussion with Henry of Ghent about the concept of “creation” was investigated in depth by Giorgio Pini (1992), who could show how Giles, while defending Aquinas and thereby the possibility of using some Aristotelian principles in an orthodox account of creation, goes beyond the positions of the Dominican master, e. g. asserting the identity of “esse” and “creatio”(see also Porro 2014, Cross 2016). Giles advocated the compatibility of Aristotelian doctrine with Christian faith also in his commentary on the short treatise De bona fortuna attributed to Aristotle, but in reality consisting in a compilation of passages taken from the Ethica eudemia and the Magna moralia. The interpretation of the concept of “bona fortuna” in those texts implied problemas connected with contingency, necessity and the interplay between divine causality and natural events. As Valérie Cordonnier (2104) showed, Giles’ solution was attacked by Henry of Ghent as leading to necessitarism.