The Middle Commentary of Averroes was translated by William of Luna around 1300, but was not used before the latter half of the fifteenth century, though Albert the Great seems to have some knowledge of Averroes, and so his doctrines were not without influence.
Another Arabic version of an unknowk author lies in the background of Averroes' Middle Commentary on the An.
In the fourth chapter of his middle commentary on the Categories (de sufficientia praedicamentorum, fols. 175rb-176rb), Burley mentions two previous accounts of the problem of the number and distinction of the ten categories.
As far as the constitutive and distinctive principles of the categories are concerned, however, in the middle commentary on the Categories Burley advances the same ideas that he defends in his final commentary.
In his middle commentary on the De Interpretatione (pp. 59 60), Burley speaks openly of truth in terms of the "adequation" or congruity between thought and reality (adaequatio intellectus ad rem — see also EPh., prol., fol. 66ra).
In his middle commentary on the De interpretatione (pp. 53 56) Burley also speaks of mental universals, i.e., the concepts through which our mind relates general names to their significata.
Averroës: Middle Commentary on Aristotle's De anima, ed.
Besides A.L. Ivry (2001) utilized Averroes' Middle Commentary on the Soul and reinforced Gâtje's position.
Still other commentaries, the type traditionally known as "middle" commentaries, are explanations of the sense rather than the letter, paraphrasing rather than commenting thoroughly on the source text (Gutas 1993, 33 5).
It is, however, for Averroes in the Middle Commentary, but the substrate of this separate substance, the Agent Intellect being its full and eternally actual expression.
