It is sometimes suggested that Walter Chatton was not a very original philosopher. There is some fairness in this claim, but it is also a little misleading. What is true is that he is not as recognizably important a figure today as Ockham or Aquinas, and that his philosophy tends to be negative (i.e., critical) and conservative in character, in the following respect: in many of his writings we find him attacking the novel work of others, frequently Ockham, and sometimes defending the more accepted work of others, frequently Scotus. Moreover, he did not strive to develop and set out a unique systematic view of reality, that is, a system of his own. But, in fairness, such was not the goal of philosophical theology in the fourteenth century. Moreover, as the examples above show, Chatton was philosophically quite creative, and incisive in his attacks on Ockham’s thought. So while we find no evidence of a large following after his death (there was no large Chattonian ‘school’ or ‘movement’ that we know of), he did have considerable influence well into the middle of the fifteenth century in England, particularly on those who reacted strongly to Ockham’s nominalism and semantic theory, and also in the intricate and intense debate over future contingents.