  Instead of overemphasizing the connection between Zabarella and Galileo, it should be noted that Zabarella’s thought had a large impact among Protestant Aristotelians in Germany and in the Low Countries during the late sixteenth century and first part of the seventeenth century (Backus 1989; Maclean 2002). Zabarella’s books were known even in the remote Scandinavian countries surprisingly early already at the turn of the seventeenth-century (Mikkeli 2002). Zabarella’s clear and systematic interpretation of Aristotle’s logic and natural philosophy was used as a basis for numerous Aristotelian textbooks printed in Germany. Moreover, the Protestant academics found Zabarella’s instrumentalist view of logic useful for their theological purposes (Kusukawa 2002). Also in the British Isles the Scholastic revival of the early seventeenth century owed much to Zabarella’s writings (Sgarbi 2012; Sgarbi 2013, 53–78). Recently there has been some considerations whether Zabarella’s distinction between the objects of science (res considerata) and the way of considering (modus considerandi) had an impact on the distinction between matter and form in Immanuel Kant’s philosophy (Sgarbi 2010). Even some modern scholars of Aristotle have still consulted his commentaries with profit.