Studies have been devoted to his followers and to the political and social context in which he developed his ideas and not least to a better understanding of the impact his writings and his program had on the education in early-modern Europe. We now know more about Ramus’ own pedagogical ideas and his radical ambition to reform higher education, as well as his political outlook, at least in general terms. We also know that, contrary to early assumptions, his ideas did not have a confessional impact. His pedagogical program was not carried out primarily at Reformed universities. Undoubtedly, however, his violent death made him into a martyr for the Reformers and even for other Protestants. Indeed, it was not at old and well-established universities that professors lectured from the Ramist textbooks but instead at poorer and less renowned schools such as gymnasia or gymnasia illustria. From this perspective, the importance of Ramus’ program cannot be overestimated. In small Hanseatic cities and imperial counties and principalities, it became possible, thanks to the Ramist curriculum, to found schools and teach young students, in an adequate way, to fulfill a variety of future positions. Of course, the new pedagogical forms and syllabuses were not well received by everyone in the republic of learning. As has already been noted, the humanists had difficulties accepting such condensed studies of classical literature, and anyone interested in digging deep into philosophical problems was likely to find concise Ramist summaries insufficient. As Hotson had demonstrated, this resistance did not defeat the impact of the Ramist textbooks, but it did change it. At the end of the 16th century, several authors and professors tried to combine Ramist doctrine and the best of his ideas with a more thorough outline of Aristotelian philosophy, in order to produce a kind of compendium or systematized presentation from which students could efficiently benefit in a relatively short space of time. Instead of spending several years reading Aristotle’s treatises, lengthy commentaries or other ancient texts, a host of poor university students could study the Ramist compendia which replaced these works. This sometimes makes it difficult to decide if a certain author should be categorized as a Ramist, a semi-Ramist or a Philippo-Ramist; but Wilson has suggested a conceivable way to determine if a logical textbook puts forward what she identifies as a more Aristotelian logic of stasis or rather, in the Ramist manner, a logic of dynamism. With the latter Wilson means a focusing on the moving parts of logic like verbs rather than on nouns which the Aristotelian textbooks seemed to prefer. She demonstrates a short way to arbitrate which of the two practices gain the upper hand by looking on the system of chapters in the textbooks, of which those more characteristic of Aristotelianism begin with the predicables and the predicaments while the Ramist ones rather start with inventio and then the headings cause, form, end and effect and so on. The inclination to either dynamism or stasis would then be discernible even in all those textbooks that in a different extent were mixtures of a Ramist and an Aristotelian logic (Wilson 2019; cf. Feingold 2001 &amp; Freedman 1993).