  In the debate on the respective roles of intellect and will in the determination of human action Giles’ position underwent an evolution, while he seems to be in search of an intermediate position, a sort of compromise between the theory of Henry of Ghent and that of Geoffrey of Fontaines. Giles maintains, in fact, that will is a passive potency and can not “move” itself, but always needs an object, a “bonum apprehensum”. This starting point however, does not rule out its freedom, because will, even if is moved “moved” by its object, can determine itself and other potencies with regard to action. This view of Giles’ is consistent with his mature interpretation of the relationship existing between knowledge and will in the sinner. Committing a sin implies an ignorance of the real good, but this ignorance is not the primary cause of the wrong behavior, because it is an effect of the will, which, affected by malicia, corrupts the judgment of the reason (Macken 1977, Eardley 2003, Pini 2006, Eardley 2016, but see also Cross 2016).