 Where that third group agrees most fundamentally with Ibn Rushd is in the conviction that the way forward in philosophy, at least in general, is to adhere faithfully to the mind of Aristotle (§1.2 above). Here Ibn Rushd looms particularly large over the history of European philosophy, all the way through the Renaissance (Akasoy and Giglioni 2010, Hasse 2016). During these later years his name continues to be divisive: large numbers of theologians make common cause with the new breed of humanists against a persistent line of “Averroists” who continue to defend even Ibn Rushd’s most notorious doctrines. The most controversial figures are now Italian, and often associated with the University of Padua, such as  Paul of Venice,  Pietro Pomponazzi, Agostino Nifo, and  Giacomo Zabarella.  Yet even while fierce debate endures over the unity of the intellect and other such causes célèbres, the general run of scholars and students continues, page by page, to rely on Ibn Rushd as the paramount guide to Aristotle. New editions, new supercommentaries, and even whole new translations appear until nearly the end of the sixteenth century, most famously the Junta editions of Aristotle with Ibn Rushd’s commentaries, from 1552 and again 1562, which remain in use to this day.