  After the condemnation of 1277, a significant change can be noticed in Giles’ position also in his solution of the problem of the eternity of the world. At the beginning of his career he admitted the theoretical possibility of the eternity of the world, although rejecting Aristotle’s arguments proving the actual eternity of the world. Later he shifted to a more “ Augustinian” stance, rejecting the hypothesis of a creation “ab aeterno” and admitting that it is possible to prove the temporality of creation, although he finds that no conclusive argument has been advanced so far (but see also Cross 2016). Giles was much more steadfast in his opposition to another major tenet of “Averroistic” doctrine, that is the unicity of the possible intellect. He maintained that the possibility of actual knowledge on the part of the individual depends necessarily on the fact that each body is informed by its own intellective soul, which is its form. For the same reasons Giles also rejected the unicity of the agent intellect, a doctrine he attributed to Avicenna (Del Punta-Donati-Luna 1993, Conolly 2007).