  After René Antoine Gauthier identified in the master Guillaume Arnauld the real author of the Lectura supra logicam veterem attributed to Giles of Rome (Tabarroni 1988), interest in logical works focused mainly on his Commentaries on the Sophistici Elenchi and on Posterior Analytics. In his treatment of the fallacia figurae dictionis Giles proves to be a brilliant and original representative of “modistic logic”, who bases his solutions mainly on the semantics of intentiones (Tabarroni 1991). This does not imply, however, that he always agrees with the Modists. One of the most relevant disagreements regards signification. He doesn’t think that signification is the essential form of the linguistic sign. On the contrary, sharing a a much more widespread view in his times, to him, the signification of e.g. a name is a concept (or more precisely a definition), which in turn signifies the thing. This signification is not natural, but conventional. The linguistic sign signifies in a natural way only its mental image, which is essential to human acts of speech (Marmo 2016). Alessandro Conti (1992) investigated Giles’ Commentary on Posterior Analytics as an example of his theory of truth, which brings to completion Aquinas’ shift from Augustine’s influence to the Aristotelian approach. Bertagna (2002–2004) investigated the structure of this commentary, while Longeway (2002) and Corbini (2002) drew scholars’ attention to Giles’ epistemic logic.  Giles of Rome also authored the most important Commentary on the Rhetoric of the Latin medieval tradition, which earned him the honorific title of expositor of this book and influenced all later medieval commentaries. Costantino Marmo studied Giles’ approach to the different translations to which he had access and showed how he developed Aquinas’ theory of passions in commenting on the relevant portions of Aristotle’s text (Marmo 1991), trying to solve some problems left open by Aquinas. It has been suggested that Giles considers rhetoric to be a sort of “logic” of ethics and politics: this brilliant interpretation needs, however, further development and articulation (Staico 1992). Janet Coleman (2000) also maintained that Aristotle’s rhetorical method determines the substance of Giles’ De regimine principum, but one should also take into account also Lidia Lanza’s (2001) remarks. Marmo (2016) pointed out that if rhetoric is the modus sciendi more apt to moral sciences, this does not imply that it contributes to moral or political knowledge, since this is derived from the principles proper of ethics or politics.