RESUMO: A hipótese da harmonia preestabelecida é vista por Bayle, especificamente na nota L do verbete "Rorarius" na segunda edição do seu Dictionnaire historique et critique, como uma conquista fundamental uma vez que amplia os horizontes da Filosofia. Se antes de Leibniz só era possível escolher entre dois caminhos para refletir acerca das relações entre a alma e o corpo-a hipótese escolástica e a hipótese dos cartesianos-agora há uma outra via proposta pelo pensador alemão. A harmonia preestabelecida, sendo a aplicação da comunicação intersubstancial na relação da alma com o corpo, surge sob a pena de Leibniz como a substituta tanto do sistema escolástico do influxo como do sistema das causas ocasionais. Contudo, a única maneira de aceitar esse novo sistema, segundo Bayle, era entrever nele alguma possibilidade concreta. De qualquer maneira, a oposição entre os dois autores está para além das objeções que Bayle endereça a Leibniz a respeito da harmonia preestabelecida no verbete supracitado. Nesse sentido, as conclusões de Bayle mostram tanto a sua utilidade crítica como fazem com que Leibniz reveja e reexamine as suas hipóteses. PALAVRAS-CHAVE: Bayle. Leibniz. Harmonia preestabelecida. Alma. Corpo. ABSTRACT: The hypothesis of pre-established harmony is seen by Bayle, specifically in note L of the entry "Rorarius" in the second edition of his Dictionnaire historique et critique, as a fundamental achievement since it expands the horizons of Philosophy. If before Leibniz it was only possible to choose between two paths to reflect on the relations between the soul and the body-the scholastic hypothesis and the hypothesis of the Cartesians-there is now another route proposed by the German thinker. The preestablished harmony, the application of intersubstantial communication in the relation of the soul to the body, arises under the pen of Leibniz as the substitute of both the scholastic system of inflow and the system of occasional causes. However, the only way to accept this new system, according to Bayle, was to see in it some concrete possibility. In any case, the opposition between the two authors goes beyond Bayle's objections to Leibniz about the harmony pre-established in the above-mentioned entry. In this sense, Bayle's conclusions show both its critical utility and cause Leibniz to review and reexamine his hypotheses.

Mara van der Lugt The Western perception of Islam and its Prophet has traditionally revolved around the axes of sex, violence, and deception. From the eleventh century onwards, Christian authors used these concepts to paint a predominantly negative picture of Islam, for mainly theological and apologetic purposes-a trend that was fortified by the lack of genuine information and reliable sources about Islam. Thus Mahomet 1 was typecast as a sexobsessed, violent and Machiavellian trickster or impostor, the Qur'an discredited as pandering to the political and carnal desires of Mahomet and his followers, and Islam itself described as a false religion that spread by force and persecution, rather than by providence and grace. 2 1 Throughout this paper I will refer to Muhammad as "Mahomet," the name commonly used in early modern English and French. All English translations of Bayle are my own unless otherwise stated. 2 Out of a vast historiography, see

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