I give this 5 stars not because it couldn't be improved or added to, nor because it didn't belabour any points (chapter 5 on Ockham's radical physics and theory of motion felt slightly repetitive or tedious at times). No, I feel it deserves the full monty because of the difficulty of the source material and because Rondo Keele did not skirt the challenge by giving a mere noddy's version of the easy bits. He only went and bit off some of the chunkiest pieces of medieval meat out there and served it up fresh and delicious. So in addition to such tidbits as explaining the difference between reportatio vs ordinatio in medieval universities, the book includes a superb breakdown of high-to-late medieval semantics, logic and Porphyry’s tree of being, before applying it to nominalism about universals. Particularly interesting was the section on God's absolute vs ordained power, Ockham's writings on which sent him to the Avignon papacy on charges of heresy, and has sent me down a rabbit hole of further research.
One particularly strong feature is Keele's own judicious evaluations of Ockham's arguments and positions throughout, unafraid to show the reader how and why Ockham sometimes got into a hot mess. So despite clearly being very sympathetic to Ockham, our guide ranges from highlighting why Ockham abandoned his early fictum theory of cognition for his intellectio model, to showing how his theory of motion renders it impossible for an object to be moving in this present moment (rather than merely having moved). That's a fail. But Keele is right to point out the power of his connotation theory, his searing critique of metaphysical extravagance everywhere, plus the challenge that Ockham's intuitive vs abstractive cognition distinction poses to traditional Aristotelian psychology.
The author isn't so careful on Ockham's big separation of church and state, giving his political theory a practically free pass.
But definitely recommended for anyone interested in Ockham or medieval philosophy.