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              <text>On the Soul</text>
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              <text>1575—DOTTORI Benedetto—Trattato de sogni secondo l'opinione d'Aristotile</text>
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                <text>Eugenio Refini</text>
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                <text>DOTTORI Benedetto</text>
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                <text>DOTTORI Benedetto Trattato de sogni secondo l'opinione d'Aristotile</text>
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                <text>Vedova 1832: I, 357.</text>
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                <text>The work is a thorough discussion of Aristotle's theory of dreams mainly based on the three Parva Naturalia which deal with the topic (On Sleep, On Dreams, On Divination in Sleep) as well as on Aristotle's On the Soul. As stated by the author of the preface letter, Antonino Compagna, Dottori's treatise on dreams draws from the teaching of Marco Antonio Passeri known as 'il Genoa'. Dottori refers to Passeri's private lectures at the very beginning of his work ('ne suoi privati ragionamenti', f. 1v). Other Aristotelian philosophers are discussed; three verses from Petrarch's Canzoniere are quoted at f. 20r (RVF, 29, 43-45). The text seems to be an interesting example of a vernacular reworking of discussions held in a Latinate context.</text>
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                <text>GONZAGA Guglielmo</text>
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                <text>Trattato de sogni secondo l'opinione d'Aristotile</text>
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                <text>1578—DOTTORI Benedetto—Trattato de sogni secondo l'opinione d'Aristotile</text>
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                <text>PASQUATO Lorenzo</text>
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                <text>Trattato de sogni [...] stampato la seconda uolta, et corretto, dove si scuopre molte considerationi, che di grado in grado saranno più notabile et più degne di cognitione.</text>
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              <text>Vatican City, BAV, Urb. lat. 1265</text>
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              <text>1575—LANDI Giulio—Il secondo volume de l'azzioni morali</text>
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                <text>Eugenio Refini</text>
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              <elementText elementTextId="87732">
                <text>LANDI Giulio Il secondo volume de l'azzioni morali</text>
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                <text>Bianchi 2000.</text>
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                <text>Giulio Landi's Le attioni morali is a collection of dialogues involving interlocutors such as Josse van Clichtove and Jacques Lefèvre d'Étaples who discuss issues of moral philosophy mainly based on Aristotelian sources. </text>
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                <text>1575—LANDI Giulio—Il secondo volume de l'azzioni morali</text>
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                <text>CONTI Francesco and FERRARI Giovanni Antonio</text>
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                <text>Piacenza</text>
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                <text>Il secondo volume de l'azzioni morali de l'illustre Signor Conte Giulio Landi, dove si tratta de le virtù intellettuali et de li buoni affetti de gl'animi humani, secondo la intelligenza aristotelica et de le medesime cose trattasi secondo la nostra disciplina cristiana; si discorre ancora sovra il voluntario di Aristotele, e di contra poi sovra il libero arbitrio cristiano, et in ultimo trattasi de la tripartita felicità  filosofica, mondana, e cristiana, con le particolari differenze, e convenienze de le sudette cose, fra il filosofo, e noi cristiani.</text>
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              <text>Siena, BComunale, C.VI.9</text>
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                <text>Eugenio Refini</text>
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                <text>CAPPONI Orazio</text>
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                <text>CAPPONI Orazio Censure sopra le Annotationi della Poetica d'Aristotele di Alessandro Piccolomini</text>
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                <text>Iter II, 151a; Weinberg 1952b: 257-259.</text>
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                <text>The censure on Alessandro Piccolomini's Annotationi nel libro della Poetica di Aristotele collect several remarks (mainly critical) on Piccolomini's interpretation of Aristotelian passages witnessing - together with other contemporary documents - the wide debate stimulated by the commentary, first published in 1575.</text>
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&lt;241&gt; &lt;inc&gt; Erasi inteso da noi, che m. Alessandro Piccolomini havea mandato fuora le sue annotationi sopra la Poetica d'Aristotele, le quali per la dottrina dell'Autore, e per esser uscite dopo tanti altri comenti d'huomini famosi, desideravamo di vedere, quando V.E. ci commise, per il nostro Desioso, che noi le dicessimo liberamente il nostro parere, per lo che, havendole noi di poi vedute e lette, come che e' non sia nostro costume il far giuditio d'altri scritti che de nostri, tuttavolta per compiacere alla sua dimanda, le diciamo haverle trovate in molte parti corrispondenti al concetto che s'haveva di questo autore, per molti discorsi che egli per entro vi ha sparsi, e per molte sue proprie spositioni. &lt;252&gt; &lt;expl&gt; ma per brevità le lasciaremo, tenendo per costante ch'ella sia per attribuir tutto ciò che s'è detto più al desiderio che tenghiamo d'ubidire a lei, che a vaghezza di giudicare li scritti altrui, e d'un tal huomo massimamente, il quale per molti rispetti è da noi e da ciascuno amatore delle lettere merita d'essere honorato e riverito. </text>
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              <text>&lt;A iir-[A iiii]r&gt; &lt;preface letter&gt; A MONS. PIERO FORGET, / mio Signore semprosseruandiss.

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&lt;pp. 1-75&gt; LA FISICA DEL CAVALIER / fra pavlo del / rosso.

&lt;pp. 75-76&gt; &lt;sonnet&gt; &lt;inc&gt; Motor, che muovi immobile, cagione
&lt;p. 76&gt; &lt;sonnet by Paolo del Rosso&gt; A M. BERNARDO CAPPONI. &lt;inc&gt; Bernardo, io credo, anzi affermarvi ardisco
&lt;p. 77&gt; &lt;sonnet by Braccio Guicciardini&gt; A M. RIDOLFO DI / francesco / lotti. &lt;inc&gt; Che raro e questo oltre ogni raro inchiostro
&lt;p. 78&gt; &lt;sonnet by Iacopo Corbinelli&gt; AL CAVALIERE / fr. Pavlo del rosso. &lt;inc&gt; Paulo, se i più di quei, che il dolce lume
&lt;p. 79&gt; &lt;sonnet by Paolo del Rosso&gt; &lt;inc&gt; Invisibile l'huomo immortal nume.

&lt;pp. 81-103&gt; &lt;annotations&gt; ALCVNE DISPOSITIONI, ET / annot. alla fisica di P. del R.</text>
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4. annotations, pp. 81-103</text>
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              <text>&lt;a iir-v&gt; AL MOLTO MAG. SIG.R OSS.MO / IL SIG. FELICE PACIOTTO / GENTIL'HVOMO / VRBINATE / F.M. VIALARDI. &lt;inc&gt; La fama delle rare virtù di V.S. sparsa per lo stato di Savoia, quando appresso quel serenissimo Gran Duca mio signore con altri gentil'huomini di lui, ella hebbe titolo di Reformatore de lo studio, e nota in particolare nella mia patria di Vercelli; dov'ella fece con molta eloquenza l'oratione dell'essequie celebrate per il christianissimo re Francesco II alla presenza delle loro altezze, e di molti ambasciatori; destà in me un grandissimo desiderio di conoscerla, et d'honorarla. &lt;expl&gt; poi che lo feci in angustia di tempo, nel corso del viaggio, et con animo (posso dire) non quieto; assicurandomi ch'ella non sia per guardare all'imperfettione di questo mio componimento; ma più tosto al buon'animo mio, et alla giustissima cagione, che m'ha mosso a darlo fuori. Et altro non m'occorrendo a dirle, qui per hora finisco, pregandole dal Sig. Iddio felicità. Di Parma, il xxi di Gen. mdlxxviii.

&lt;[a iii]r&gt; DEL SIG. HIERONIMO / alessandrini, / Detto l'Ascoso, / Nell'Academia de i SS. Innominati di Parma, / al sig. f.m. vialardi. &lt;sonnet&gt; &lt;inc&gt; Quel, che la turba errante in tutto sprezza.

&lt;[a iiii]r&gt; Errori ne l stampare.

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              <text> che se bene questa, ch'è Iddio, non si può conseguire (cioè nella via della natura) pure ciascuno è tanto più felice, quanto più a lei s'approssima, o s'avvicina. Resta dunque, che per acquistarla per nostro sommo bene, ricorriamo alla Divina Gratia, la quale ce la può, e ce la vuol concedere, s'a lei ci faremo incontro con ogni affetto del nostro core, operando il bene.</text>
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              <text>&lt;Aiir-v&gt; AL MOLTO ILLVSTRE / S. IPPOLITO AVGVSTINI / Signor di Caldana, &amp; Balì di Siena. &lt;inc&gt; L'affetto, col quale son certo, che V.S.I. ama et honora M. Fabio Benvoglienti per li singulari meriti di lui, m'indude a creder fermamente, di fare a lei cosa molto grata, s'io le mando in questi miei caratteri un Discorso, venutomi alle mani, composto già da esso, intorno agli affetti della Rettorica d'Aristotile. [...] &lt;expl&gt; Sì che non istarò pregando l'I.S.V. a voler accettar da me con serena fronte il dono, che hora io le faccio: ma bene seguirò di porger preghi per quella maggior </text>
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              <text> felicità; la quale colle sue ottime parti si va meritando più ogni giorno. Di Siena il 25 di Maggio 1578. Di V.S. molto Illustre / Servitore devotissimo / Luca Bonetti.

&lt;Aiiir-[Biv]r&gt; DISCORSO / DI M. FABIO BENVOGLIENTI / Sopra la materia de gli affetti, / per dichiarazione del secondo libro / della Retorica d'Aristotile. &lt;inc&gt; Perché chi parlava anticamente in presentia de giudici o del Senato, parlava sempre in materia civile, e procedeva con modi e vie probabili, di qui è che a la cognitione della retorica disse Socrate nel Fedro essere necessaria la politica e la dialettica; come che l'una comprendesse la dottrina appartenente a lo Stato et a i giudizii, l'altra l'arte del provare. E per la medesima cagione fu poi da Arist(otile) chiamata la retorica parte e rampollo di tutte due queste. Per il che egli trattò nel primo libro longamente i luoghi dialettici e civili; avvertendo però che sotto il civile o politico si comprende ancora il morale, cioè la parte che risguarda i costumi e l'integrità della vita. &lt;expl&gt; De l'affetto del desiderio non si parla in questo luogo, come noto da la sua semplice prolazione; o vero perché trattando nel primo libro del piacere disse che i desiderii o de gli appetiti alcuni sono razionali, altri irrazionali; dove si potria disputare s'egliè affetto, o no, havendol posto sotto il piacere; il qual non pare affetto secondo Arist(otile): ma per non tener più sospeso il lettore, porremo fine a la nostra prefazione; aggiugnendo solo quel che scrive Dionisio Alicarnaseo in una sua epistola per mostrar l'escellentia di questi libri di retorica, cioè, che essi furono scritti da lui quasi dopo tutti quei d'altri, e dopo tutti i suoi, nel tempo che l'intelletto era più maturo, e nel suo maggior vigore. Il fine. </text>
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              <text>&lt;2r-48v&gt; breve / INSTITVTIONE / dell'ottima / repvblica / di iason denores / al valoroso, et illvstre sig. / Aluise Mocenico, del Clariss. M. Giouanni, / patron &amp; Signore osservandissimo. &lt;inc&gt; Sempre mi è paruto, valoroso et illustre sig. Alvise, un non so che divino sopra tutte le altre cose la Philosophia. Perciò che havendo la Natura involto le sue alte cagioni in tante oscurità, che dimostrasse quasi havere invidia della loro cognitione a' mortali, inalzandosi questa grande investigatrice del tutto ad una tal contemplatione, ha cercato di farne partecipi della verità et aprirne la via seguendola di sollevarci di grado in grado con l'intelletto quasi a volo fin là, donde non è lecito di ascender più alto. &lt;expl&gt; Hora a voi si aspetta, giovane di valore et di bontà, nella maniera che così felicemente havete continuato da' vostri primi anni fin al presente, di non isparagnar ad alcuna sorte di fatica ancho per l'avvenire in ogni laudevole impresa, e specialmente in questa de' presenti studi, per dimostrarvi totalmente degno di tal famiglia, et di tanta republica, et per risponder all'aspettatione che ambedue hanno meritamente conceputo di voi, et della vostra virtù. / Il Fine.

&lt;49r-v&gt; Dell'utilità che può ricever la Rhetorica da questa nostra Institutione dell'ottima Republica nelle cause civili del genere demostrativo, deliberativo et giudiciale. &lt;inc&gt; La Rhetorica ha due parti, la cognitione de' precetti et l'uso. In ambedue può ella ricever grandissimo giovamento da questa nostra breve Institutione dell'Ottima Republica: o per dir meglio, da questa introduttione dell'Ethica, Politica et Economica di Aristotile. &lt;expl&gt; dal che si può ancho chiaramente vedere, quanto habbia di mestieri la rhetorica della philosophia humana et civile; et quanto giovamento sia per apportar in un tal esercitio di parlare questa nostra brevissima introduttione.

&lt;50r-v&gt; Della utilità che si può ricever da questa nostra Institutione dell'ottima Republica nel leger, et nello scriver historie. &lt;inc&gt; La medesima corrispondenza che ha la oratione con la rhetorica, la medesima ha parimente la historia con la philosophia civile; perciò che sì come la oratione è parto et frutto della rhetorica, così anchora la historia è parto et frutto della politica. &lt;expl&gt; Concluderemo adunque che chi legge historie senza la notitia di tal parte di philosophia, è a guisa di colui che si mette a scoprir le occulte bellezze di qualche dotta et artificiosa oratione, senza haver prima imparato i precetti et avvertimenti della rhetorica, che è la regola, et l'indirizzo di ogni perfetto et prudente ragionamento. Ma fin qui sia detto a bastanza del giovamento che si può ricever in parte da questa nostra Introduttione in quanto alla lettione delle historie. 

&lt;50v-56v&gt; A questa nostra Institutione dell'Ottima Republica, per essere ella quasi una certa introduttione dell'Ethica, Politica et Economica di Aristotile, ho giudicato, esser ben fatto aggionger le seguenti tavole della divisione di tutta la sua philosophia humana, dalle quali si potrà facilmente comprender l'artificio maraviglioso da lui usato nello scriverla, et nell'ordinarla; et quanto noi poscia habbiamo con ogni diligenza provato di seguitarlo a comun beneficio et utilità et a maggior facilità di una così pretiosa cognitione.

&lt;tables&gt; &lt;51r&gt; La Philosophia è una ordinata cognitione della natura delle cose, et regola delle nostre attioni civili, ritrovata da gli huomini di sublime ingegno, per ridurne in questa vita quanto più sia possibile a perfettione. &lt;51v&gt; Della Philosophia attiva, humana o civile. &lt;52r&gt; Della Philosophia attiva, che è detta Ethica et Politica de' costumi contenuta ne' primi diece libri dell'Ethica. &lt;52v&gt; Della parte compresa ne' seguenti otto libri, et ne' primi cinque capi del decimo dell'Ethica, che è intorno al trattato delle principalissime parti della diffinitione della Felicità. &lt;53r&gt; Del trattato delle virtù. &lt;53v-54r&gt; Del trattato delle vere virtù humane, che non sono né virtù heroiche, né dispositioni alle virtù. &lt;54v&gt; Della Philosophia attiva, che è detta semplicemente Politica contenuta ne' diece ultimi libri, ne gli otti della Politica, et ne' due dell'Economica. &lt;55r&gt; Del primo trattato della Politica, che ha per soggetto il corpo della città et le sue parti semplicissime [...]. &lt;55v&gt; Del secondo trattato della politica, che ha per soggetto la republica. &lt;56r&gt; Del terzo trattato della politica, che ha per soggetto le leggi. &lt;56v&gt; Sommo bene, o il fine di tutte le nostre attioni humane et civili, et la felicità [...] Delle parti principalissime della felicità contenute nella sua diffinitione. [...] Il fine. 

&lt;second title page&gt; INTRODVTTIONE / di iason denores / ridotta poi in alcvne tavole / sopra i tre libri della rheto- / rica di aristotile. / Al valoroso, &amp; Illustre Signor Francesco Bernardo, del Clariss. / M. Andrea, Patron, &amp; Sig. osservandiss. / con privilegio. / [typographer's mark] / In Venetia, Appresso Paolo Megietti, / M D LXXVIII. 

&lt;a2r-dr&gt; Introduttione di Iason Denores ridotta poi in alcune tavole sopra i tre libri della Rhetorica di Aristotile. Al valoroso et illustre Sig. Francesco Bernardo, del Clarissimo M. Andrea Patron et Sig. osservandiss. &lt;inc&gt; Grandemente s'ingannano, valoroso et illustre signor Francesco, tutti coloro per mio giudicio, che credono posseder la Rhetorica di Aristotile con intender questo et quell'altro passo difficile senza curarsi poi di tener intieramente il Methodo, con il quale egli, scrivendo, la riducesse a tanta perfettione. &lt;expl&gt; Molte altre cose si potrebbono referir a più perfetta et particolar introduttione di questi libri; ma perché spero, che in gran parte siano per supplir le tavole che seguiranno, mi contenterò di quanto ho fin qui detto brevemente, ringratiando il signore che in questi tempi di sì travagliosa mortalità mi habbia per sua misericordia conceduto gratia di vivere, et di affaticarmi forse a beneficio di coloro che voranno dar qualche opera a questa honoratissima facoltà. 

&lt;d2r-[h4]r&gt; &lt;tables&gt; &lt;inc&gt; La Rhetorica è una arte, che ne insegna le regole di formar argomenti, e specialmente silogismi in ogni materia, per indur con ragioni o necessarie, o probabili nell'animo hor sentenza, hor openione. Delle parti principalissime della logica contenute nella sua diffinitione. &lt;expl&gt; Finiscono le tavole della Rhetorica di Aristotile. I numeri et i capi citati in queste tavole, corrispondono alla impression della Rhetorica tradotta dal Sigonio in ottavo, nella stampa della Stella, cominciando il primo capo dopo il prohemio della diffinitione della Rhetorica, et così ne gli altri due libri. </text>
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On the Soul</text>
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