Etica E Politica 20 (3):183-200 (2018)

Abstract
In the 17th century not all manuscripts were clandestine because there also existed manuscripts written for public circulation, but it is undeniable that most of the resolutely “heterodox” authors found it useful to entrust their ideas to manuscripts both to protect themselves against the retaliation of the authorities and to circumvent the censorship to which printed books were subject. These philosophical manuscripts were messengers of “full heterodoxy” which we could call “global” and not “local”. The exclusion did not regard one or another context but all of the contexts of the Ancien Régime, as they expressed a radical dissent in contrast with all of the orthodoxies of modern Europe. Bodin’s Colloquium, like Theophrastus redivivus and Meslier’s Mémoire, could not have been published either in a Catholic country or in a Protestant one, either in an absolute monarchy or in a republic. The clandestine authors were aware that it would be impossible to spread their ideas outside a circle protected by the manuscript form and most often by anonymity.
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Persecution and the Art of Writing.Leo Strauss - 1952 - University of Chicago Press.
Spinoza, il materialismo ei radicali liberi.Paolo Casini - 2006 - Rivista di Filosofia 97 (3):387-408.

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