This study provides an overview of the life and work of the seventeenth-century Utrecht professor of philosophy Henricus Reneri, with special focus on his close relationship with René Descartes. Reneri met Descartes during the winter of 1628/29. At that time he worked as a tutor in Amsterdam. Thirteen years earlier, he had fled the Prince-Bishopric of Liège as a Calvinist convert and had come to Leiden, where he enrolled in theology. After he broke off his studies he found work tutoring children of patrician families. But Reneri had higher ambitions. He wanted to teach philosophy, which he had studied at Leuven University before his conversion. In his free time Reneri carried out experiments and constructed instruments for the investigation of nature, such as the thermometer. Discontented with traditional philosophy, he participated in the search for a method to advance science. At that stage he met Descartes. In Descartes Reneri immediately recognized a genius who would change the face of philosophy. They became best friends, and when Reneri was appointed as professor of philosophy at the Deventer Illustre Gymnasium in 1631, followed by an appointment at the Utrecht Illustrious School (which became a university in 1636) three years later, Descartes followed him to both towns. Already from the founding of the Utrecht Illustrious School in 1634, Reneri tried out Cartesian explanations in his classes. The result was a reformed Aristotelianism, which combined Aristotle’s physics with elements from that of Descartes and from other corpuscular theories into an eclectic mix of his own. Initially Reneri was reluctant to openly promote Descartes’ philosophy, but the publication of the Discours de la méthode in 1637 made him more confident. In 1638, he publicly taught the Discours and supervised the defence of fully Cartesian theses. Moreover, Reneri encouraged Descartes to write and publish. Furthermore, Reneri played an important role in the formation of Descartes’ network in the Republic and introduced his friends to Descartes’ philosophy. These findings not only fill a lacuna in the scholarship on the early Descartes, but also shed new light on the earliest philosophical instruction at Utrecht University. Reneri was an educational reformer. He taught Aristotelian physics, but in order to make philosophy useful and popular again he wanted to make observation and experiment part of natural philosophy teaching. For this purpose, he devised a programme inspired by the empirical and inductive method of Francis Bacon, in which students were to actively participate. With this plan he was ahead of his time. In addition, Reneri was working on a method of logic in the Ramist tradition aiming at the organization of knowledge. His plans, however, were hardly noticed by the Aristotelians working in academia. Accordingly, his international scholarly network mainly consisted of non-academics. Reneri’s course of life also shows the importance of networks and the possibility of social ascent in the Republic. By building up a network of influential connections, he climbed up from a poor refugee to a professor who married into the Utrecht regent patriciate

Biografie over Tobie Goedewaagen, filosoof en overtuigd nationaal-socialist. Deze nazaat uit een welvarende bankiersfamilie behoorde tijdens de bezettingsjaren tot de leidende figuren van het Duitse nationaal-socialistische bestuur in Nederland. Goedewaagen kreeg tot taak om op het departement van Volksvoorlichting en Kunsten de nazificatie van de Nederlandse cultuur, media en kunsten te organiseren. Hij was als secretaris-generaal verantwoordelijk voor omstreden maatregelen als de gelijkschakeling van de pers, de opheffing van het verzuilde omroepsysteem ten bate van een Nationale Omroep en de corporatieve ordening van alle kunstenaars in de Kultuurkamer. Deze maatregelen, die de Nederlandse samenleving in het hart troffen, maakten hem tot een alom bekende en vooral gehate NSB-er met de scheldnaam ‘Rotkar’. Wie weet dat Goedewaagen in zijn jonge jaren bevriend was met toonaangevende kunstenaars als de beeldhouwer John Rädecker en een protégé was van de dichter Adriaan Roland Holst, vraagt zich af welke ambities deze filosoof tot zijn nationaal-socialististische idealen gedreven heeft. Na de oorlog was zijn rol in de wetenschap en de samenleving uitgespeeld, maar de erfenis van zijn werk kreeg zijn beslag in nieuw overheidsbeleid. Goedewaagen zelf werd met zijn onveranderde idealen in de schimmige kringen van Duitse alt-Nazi’s op handen gedragen

Although René Descartes' (1596-1650) is best remembered today for writing "I think, therefore, I am," his unique contribution to the history of ideas was his effort to construct a philosophy that would be sympathetic to the new sciences that emerged in the seventeenth century. In four major publications, he fashioned a philosophical system that accommodated the needs of these new sciences, thereby earning the unrelenting hostility of both Catholic and Calvinist theologians, who relied on the scholastic philosophy that Descartes hoped to replace. His contemporaries claimed that his proofs of God's existence, in the Meditations, were so unsuccessful that he must have been a cryptic atheist, and that his discussion of skepticism served merely to fan the flames of libertinism. Although Descartes died in Stockholm in obscurity, he soon became one of the most famous philosophers of the seventeenth century, a status that he continues to enjoy today. This English-language biography addresses the complete range of Descartes' interests in theology, philosophy, and the sciences, and traces his intellectual development throughout his entire career