 The later Roger Bacon has a good knowledge of the geography and history of the world and an awareness of geo-politics. In this context, he devoted much time to the important work on the education of the Prince, the Secretum secretorum. He may have returned to Oxford c. 1280, if not before. There, he completed his edition, with notes and introduction, of this work. In his last work, the Compendium studii theologiae (c. 1292), he repeats some of the main arguments from the 1260s against Richard Rufus of Cornwall. Roger Bacon sets out themes in his philosophy of language, philosophy of nature, and moral philosophy and theology that would influence fourteenth century writers such as Duns Scotus and William of Ockham, among others. Jeremiah Hackett examines the influence of Roger Bacon on the philosophy of mind in John Pecham (Hackett 2018c). Bacon’s influence on the fourteenth century has been documented by Katherine H. Tachau (1988). He is much more important for the philosophy of the thirteenth and fourteenth centuries than has hitherto been recognized. The editors of Peter of John Olivi on matter have noted the appropriation by Olivi of Bacon’s teaching on matter. Doninique Demange and Yael Kedar have demonstrated Peter John Olivi’s critical appropriation of Bacon’s theory of Vision and his natural philosophy (Demange &amp; Kedar, 2020). Jeremiah Hackett (2018a) has suggested that in the early to mid-1260s, Olivi may have been the Iuvenis Johannes, Bacon’s star student. Recently, Mattia Montovani has written a very important study on the importance of Bacon’s theory of vision for the new Cartesian discussions of vision in the early 17th century. It is a study of major significance for the influence of Bacon on early modern philosophy. (Montovani 2020) As noted above, the newly formed Roger Bacon Research Society will in the near future do much to further the study of the scientific, philosophical and theological works of Roger Bacon. 