 Another relevant vision of the Castilian doctor, contemporary with that of Menéndez Pelayo, can be found in the doctor, science writer and Humanist José M. Guardia, who was educated in France (in fact, the majority of his works were published in the famous Revue Philosophique de la France et de l’Etranger). Guardia destined an extensive study to the figure of Gómez Pereira, for whom he felt a special affinity as a free thinker in a remarkably hostile environment (Guardia 1889: 270–291, 382–407, 607–634). He tried to present him as a victim of the Inquisition in Spain: Pereira’s unquestionable materialism was soon persecuted, and his works almost disappeared. But, in spite of everything, an heroic Pereira was able to exercise a scientific methodology which helped him to overcome all the prejudices accumulated over the long history of the scholastic school. From this perspective, Guardia held that the third part of the Antoniana devoted, as we have seen, to the immortality of the soul, was only a subterfuge to “keep up appearances”. For him the central thesis of the book is the animal mechanism, where it is necessary to place Pereira’s great originality. With regard to the “Cartesian question” Guardia emphasized that neither Descartes nor the Cartesians wanted to recognize how much their philosophy owed to this Spanish doctor. This debate on the interpretation and the meaning of Pereira’s thinking somehow determined his recovery among the small number of Spanish scholars who have focused their attention on the figure of Gómez Pereira during the twentieth century (González Vila 1977: 120 ff.).