  Rather than dismiss the agent intellect as superfluous, Marston follows Alexander of Aphrodisias et al. in treating the agent intellect as separate and divine — indeed, as God himself. Earlier in the thirteenth century, William of Auvergne (c.1180–1249) had in effect identified the agent intellect with God (The Soul 7.6; cf. Gilson 1926–27, pp.67–72). Such cases illustrate how the various medieval disputes over whether human beings might share a single intellect — so absurd on their face — are in fact simply alternative formulations of the dispute over divine illumination. But there were subtle differences among the various approaches. So whereas Auvergne largely turns his back on Aristotle, Marston is more accommodating. In addition to the divine agent intellect, he allows that each human being possesses its own agent intellect.