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  1. Hobbes's Challenge to Descartes, Bramhall and Boyle: A Corporeal God.Patricia Springborg - 2012 - British Journal for the History of Philosophy 20 (5):903-934.
    This paper brings new work to bear on the perennial question about Hobbes's atheism to show that as a debate about scepticism it is falsely framed. Hobbes, like fellow members of the Mersenne circle, Descartes and Gassendi, was no sceptic, but rather concerned to rescue physics and metaphysics from radical scepticism by exploring corporealism. In his early letter of November 1640, Hobbes had issued a provocative challenge to Descartes to abandon metaphysical dualism and subscribe to a ?corporeal God?; a provocation (...)
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  • Gassendi and l'Affaire Galilée of the Laws of Motion.Paolo Galluzzi - 2000 - Science in Context 13 (3-4):509-545.
    In the lively discussions on Galileo's laws of motion after the Pisan's death, we observe what might be called a new “Galilean affair.” That is, a trial brought against his new science of motion mainly by French and Italian Jesuits with the substantial adherence of M. Mersenne. This new trail was originated by Gassendi's presentation of Galileo's de motu not simply as a perfectly coherent doctrine, but also as a convincing argument in favor of the truth of Copernicanism.
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  • Gassendi and l'Affaire Galilée of the Laws of Motion.Paolo Galluzzi - 2001 - Science in Context 14 (s1):239-275.
    In the lively discussions on Galileo's laws of motion after the Pisan's death, we observe what might be called a new “Galilean affair.” That is, a trial brought against his new science of motion mainly by French and Italian Jesuits with the substantial adherence of M. Mersenne. This new trail was originated by Gassendi's presentation of Galileo's de motu not simply as a perfectly coherent doctrine, but also as a convincing argument in favor of the truth of Copernicanism.
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