In his early thought he followed Averroes, but afterwards modified his views so far as to make himself acceptable to the orthodox Catholics. In 1495 he produced an edition of the works of Averroes; with a commentary compatible with his acquired orthodoxy.[1]
In the great controversy with the Alexandrists he opposed the theory of Pietro Pomponazzi, that the rational soul is inseparably bound up with the material part of the individual, and hence that the death of the body carries with it the death of the soul. He insisted that the individual soul, as part of absolute intellect, is indestructible, and on the death of the body is merged in the eternal unity.[1]
Quaestio de infinitate primi motoris (1526, written in 1504).
Prima pars opusculorum (1535) reprinted by Gabriel Naudè with the title Opuscula moralia et politica (1645).[1]
His numerous commentaries on Aristotle were widely read and frequently reprinted, the best-known edition being one printed at Paris in 1645 in fourteen volumes (including the Opuscula).[1]
Ashworth, E. J. (1976). "Agostino Nifo's Reinterpretation of Medieval Logic". Rivista critica di storia della filosofia. 31 (4): 354–374. JSTOR44021814.
Jardine, Lisa (1981). "Dialectic or dialectical rhetoric? Agostino Nifo's criticism of Lorenzo Valla". Rivista critica di storia della filosofia. 36 (3): 253–270. JSTOR44022047.
E. P. Mahoney, Two Aristotelians of the Italian Renaissance. Nicoletto Vernia and Agostino Nifo, Aldershot: Ashgate 2000.