 Auriol also exhibits throughout his works a pronounced historical bent. That is to say, when dealing with nearly every philosophical or theological issue, he takes as his point of departure a detailed analysis of earlier and contemporary ideas on the matter at hand, offering for the most part accurate summaries of other positions and generally perceptive critiques. On the basis of this analysis of earlier positions, Auriol’s own thought often takes shape as he proposes positions that have the goal of avoiding the pitfalls he sees in his predecessors’ ideas. A recent study of Auriol’s citation practice in his Scriptum (Schabel 2009) has shown that the top five university authors explicitly cited are, in reverse order: Durand of St. Pourcain, Hervaeus Natalis, Henry of Ghent, Thomas Aquinas, and John Duns Scotus. While these were the authors who clearly had the greatest impact on Auriol’s thought, he responded throughout his works to many other theologians, including William of Ware, Godfrey of Fontaines, Bonaventure, Richard of Mediavilla (Middleton), Thomas Wylton, and Giles of Rome. Moreover, Auriol is clearly extremely well-versed in ancient and Arabic thought. (See e.g., Duba 2001.)