 Leipzig: The university at Leipzig was far more cultivated and diverse than acknowledged by 19th-century authors like Treitschke (Treitschke 1897; Döring 2004, 1994), though it remained a center of Lutheran orthodoxy, polemically anti-Calvinist and anti-Catholic, and generally devoted to a metaphysical scholasticism and Aristotelianism closely tied to theology. Samuel’s studies there included this discipline, which his father had intended as a preparation for the ministry. However, like his brother Esaias, and as indicated by his own extra-curricular activities in the Collegium Anthologicum – a student academic society before which he made some fifty presentations on philological, biblical, historical, and political themes (in KVS 1995e, pp. 21–86]; see Döring 1988,1992) – he also expanded his studies into other areas including philosophy, jurisprudence, and mathematics. He remained at Leipzig until early 1658, with an intervening year (1657) at Jena where he received his Magister (bachelor’s) degree. In Jena, Pufendorf (like Leibniz after him) lived and studied with Erhard Weigel (1625–1699), the eclectic mathematician and polymath (who had moved there from Leipzig several years earlier) by whom he was introduced to Galileo, Grotius, Descartes, and Hobbes – authors without whom his future views would have been unimaginable. It was from Weigel, too, that Pufendorf seems to have derived the important distinction between physical and moral entities, as well as the methodological ideal of a mathematically rigorous, or demonstrative system of moral philosophy (Sprenger 1996) to which he initially aspired (especially in distinguishing himself from Aristotelian virtue theory).