It is speculated that Mirecourt was censured due to his rigid views regarding the reliance of everything upon the will of God. Mirecourt held the view that anything physical or moral is wholly depended on the entirely free will of God. This was a controversial view because it held God responsible for willing not only all that is good, but also all that is not good. This stood in rather severe contradistinction to the commonly accepted view of Mirecourt's contemporaries which were centered on the premise of an all-good God. Mirecourt stated that some temptations cannot be overcome without a miracle from God. Such temptations included resisting the urge to have sexual relations with another man's wife. If this miracle is not given, Mirecourt argued that the action is then to be called neither adultery, nor a sin. Mirecourt is most well known for his theories on the infinite. He was chiefly concerned with species and perfections. God possessed the highest degree of perfection on his scale; and all creatures were infinitely distant from him. Mirecourt held that it is impossible to measure perfections because of the infinite distance they have from God. Thus, all that can be known is that any species either exceeds, or is exceeded by, some other species in a scale of perfections. Mirecourt is generally thought to be a nominalist, and is often thought of as being a follower of William Ockham. Mirecourt rejected the idea of an imperfect intuitive cognition, however, which is a considerable departure from Ockham. The two, though, are generally in accord, especially with respect to their epistemological views. Both Mirecourt and Ockham describe abstractive and intuitive cognition in very similar ways: both men think of knowledge as starting with intuitive cognition. Both men also distinguish between judgement and simple apprehension. In addition, both assert a need for close connections between a cognition and its object. Mirecourt was chiefly influenced by the philosophy of Nicholas of Autrecourt, William Ockham, and to a minimal degree, Gregory of Rimini, and perhaps even Thomas Bradwardine. Nearly all of the major figures of Mirecourt's day accepted the basic tenets of nominalism, to some degree, and Mirecourt was no different in this respect. He was particularly influenced by the radical nominalist views of Nicholaus of Autrecourt, who was forced to burn his writings in 1347.