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During late 15th century both cartographical and literary accounts were mainly intended as symbolic Christian interpretations of Europe. It was even imagined as physically protected from the infidels by mythical physical elements such as the Riphean Mountains. This symbolism characterized the 16th and early 17th century literature as well despite a better knowledge of Northern and Eastern Europe. The supposed unity of Christian Europe had to be represented as a real unity able to overcome all doctrinal and political divergences, thus including Muscovy and criticizing those who opposed its supposed integration – i.e., Poland-Lithuania.

During late 15th century both cartographical and literary accounts were mainly intended as symbolic Christian interpretations of Europe. It was even imagined as physically protected from the infidels by mythical physical elements such as the Riphean Mountains. This symbolism characterized the 16th and early 17th century literature as well despite a better knowledge of Northern and Eastern Europe. The supposed unity of Christian Europe had to be represented as a real unity able to overcome all doctrinal and political divergences, thus including Muscovy and criticizing those who opposed its supposed integration – i.e., Poland-Lithuania.

During late 15th century both cartographical and literary accounts were mainly intended as symbolic Christian interpretations of Europe. It was even imagined as physically protected from the infidels by mythical physical elements such as the Riphean Mountains. This symbolism characterized the 16th and early 17th century literature as well despite a better knowledge of Northern and Eastern Europe. The supposed unity of Christian Europe had to be represented as a real unity able to overcome all doctrinal and political divergences, thus including Muscovy and criticizing those who opposed its supposed integration – i.e., Poland-Lithuania.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.

Many scholars have studied the role and function of history during Baroque and Renaissance in Europe. However, they often ignored that the challenges put out by the new religious, political and scientific reforms made the philosophy of history an ideological battlefield. Aiming to better understand the dynamics of the conflict in the field of history-thinking during the period 1580–1661, the definition of the Jesuits' historiographic canon (coherently implemented at a European level) is the main goal of this research. The study of a symbolic and representative case of Jesuits' method of history making has been defined as the object of this thesis. The emblematic case studied in this work is the historical production of the Lithuanian Jesuit Albert Wijuk-Koialowicz. The thesis demonstrates that the Jesuits, during the period 1580–1661, had actually elaborated an historiographic canon as an answer to the spread of the new scientific method and the dissemination of new moral and political values. This canon was based on the methodological theories of Pedro Hurtado de Mendoza and on the unionist prescriptions of Antonio Possevino. We proved that the canon was consistently implemented beyond the geographic limits usually attributed to the European intellectual debate with examples from Spain (J. de Mariana) to Lithuania (A. W. Koialowicz). Finally, we concluded that the historical production of A. W. Koialowicz could be described as a representative example of the implementation of this historiographic canon. This is the main reason for the discrepancies between A. W. Koialowicz's main sources and his historical accounts: he needed to abide with the rules and philosophy of his Order.