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              <text>&lt;*iir&gt; AL MAGNIFICO M. GIVSEPPE / SICVRO HONORANDO. &lt;inc&gt; Io ho conosciuto in voi (gentilissimo M. Giuseppe) a molti segni un desiderio estrem d'haver perfetto conoscimento de la filosofia morale d'Aristotile, per potere secondo la sua dottrina governandovi, accrescere di giorno in giorno le virtù vostre, et ornarvi maggiormente di belli et honorevoli costumi, et a tal fine mostravate tanto intensamente desiderare che la dichiarazione del studioso giovane M. Felice Figliucci sopra li dieci libri morali d'Aristotile venisse in luce. Volendo io adunque satisfare a questo vostro non meno honesto che lodato desiderio, mosso da molta affezzione ch'io vi porto, ho vinto ogni difficultà che insin qui m'ha tenuto, e finalmente ve la mando stampata con quella diligenza, che per me s'è potuto maggiore. Ricevetela adunque con l'istessa prontezza d'animo, che desiderata l'havete, e che a la cortese natura vostra et a la mia buona volontà si conviene. Però che in questi libri riguardando discernete come in chiarissimo specchio qual sia l'imagine de l'huomo virtuoso, e veramente da bene, e proverete in voi stesso quanta forza habbiano tali ammaestramenti, non solo d'ornare gl'animi nobili d'ogni virtù, ma di purgarli d'ogni vizio. Benché a voi faccia poco mestiero la theorica di tal dottrina; essendo voi lungo tempo vissuto appresso l'honoratissimo SIGNOR MARCELLO PALONE, vero e vivo ritratto d'ogni virtù, ne li servizii del quale esercitandovi, ne havete già imparata la pratica. State sano, et amatemi come solete. Di Roma a li XXV. d'Agosto M.D.LI. / Il solito servitor vostro Giordano Ziletti. 

&lt;*iiv&gt; AL SANTISS. E BEATISS. PADRE, / E SIGNOR NOSTRO, PAPA / GIVLIO III. &lt;inc&gt; Gran maraviglia è, b. padre, che desiderando gl'huomini per naturale instinto d'esser felici e beati, nondimeno il più de le volte, lasciata la diritta strada che a sì honorato fine li potrebbe guidare, sogliono per torto camino a gran passo, verso l'infelicità inviarsi. Il che io meco stesso pensando non giudico potere per altra cagione accadere che per non conoscere essi intieramente la bellezza de la virtù, né la bruttezza del vizio, che se ciò fusse loro manifesto, di leggieri avverrebbe che quella studiosamente seguitassero, questo odiosamente fuggissero. Accioché adunque il conoscimento di questa bellezza come acutissimo stimolo ci spingesse al seguitarla, con singulare artifizio Aristotile ne libri de la filosofia morale disegnandola, si ingegnò presentarcela davanti a gl'occhi, perché da la sua vaghezza presi, ogni nostro pensiero et opera rivoltassemo ad acquistarla. E perciò che questo dignissimo e gran filosofo, nel trattare troppo sottilmente le scienze, è stato in tal guisa oscuro che da molti per avventura non è pienamente inteso, pare che in lui solo si ricerchi qualche chiarezza. Pertanto desiderando io sommamente che mentre che la Santità vostra è tutta intenta a correggiere il mondo et indirizzarlo ne la vera strada de la religione, parimente Aristotile con più facilm modo che per l'addietro non ha fatto, a l'acquisto de buon costumi ci guidasse, ho cercato con ogni mio sforzo in nuova maniera renderlo chiaro, accioché in questo nostro seculo ciascuno per diverse vie si indirizzasse al ben fare. E mi avvisai dovermi venir fatto, prima traportando la sua scienza in una lingua più comune, et agevole che la greca o la latina non è, dipoi sciogliendo molte difficultà de le quali egli ad arte volse esser ripieno. Hora queste fatiche, quali elle si siano, ho voluto offerire a la B.V. accioché il mondo conosca che in ogni mio pensiero, in ogni operazione et in ogni studio, ho l'infinita sua bontà per mio fine et oggietto, al servizio de la quale, havendo già tanti anni consecrata la vita mia, meritamente ciò che da me viene, debbe esser suo. Supplico adunque la grandezza de l'animo suo humilmente, che non isdegni questo segno de la devozion mia, più per farmi degno di tanto honore, che per altra satisfazion sua, accioché io possi (sapendo ciò non le essere a noia) il restante de la filosofia d'Aristotile, più prontamente trattare con il medesmo stile. Per mostrare, com'io mi sforzo far sì, ch'io non sia al tutto da reputare indegno del favore, e de la grazia d'un tanto Principe. Di V. S.tà devotissimo et humilissimo servo Felice Figliucci. 

&lt;[*iii]r-[*iv]v&gt; A LI LETTORI FELICE FIGLIVCCI. &lt;inc&gt; Quel campo (come dice il Filosofo) che non è prima ben cultivato, malagevolmente può a l'agricultore del seme ricevuto rendere il desiderato frutto. Il medesimo suole a agl'huomini avvenire, li quali, se prima gl'animi loro non hanno purgati da ogni affetto, esser non può che ammaestramento alcuno, o scienza che insegnata lor sia, apprendano giamai. &lt;expl&gt; Hora prima che veniamo a la propia materia et a la scienza scritta da Aristotile, non mi pare inconveniente fare un discorso intorno a la divisione e parti de la filosofia; per imitare li filosofi antichi, li quali nel principio de le opere loro sempre prepongono qualche proemio, accioché con quello preparino gl'animi de gl'ascoltanti.

&lt;[*iv]v-[Aiv]v&gt; SOPRA LI DIECI LIBRI DE LA / FILOSOFIA MORALE. / PROEMIO. &lt;inc&gt; Dovendo noi trattare li santissimi misterii e dichiarare li segreti precetti de la filosofia, tra le cui parti la morale tiene dignissimo luogo, come quella che a l'humana vita et a la conservazione de la Republica sia più che ogn'altra scienza giovevole, mi è parso conveniente e necessario che prima ad ogn'altra cosa si vegga la natura, e propietà di questa filosofia, accioché si intenda che cosa sia quella, de la quale disputiamo. &lt;expl&gt; Fu da tutti infinitamente ringraziato M. Claudio, e con gran piacere di ciascuno, il restante del caldo fu con piacevoli e varii ragionamenti et altri trattenimenti trapassato. Il seguente giorno adunque, a l'hora solita ritornati tutti li sopra detti gentil'huomini, e dentro ad una sala freschissima a sedere posti, quando tempo gli parve, stando ciascuno attentissimo, in cotal forma incominciò a parlare M. Claudio.

&lt;1-59&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO PRIMO. / Persone che nel ragionamento si introducono. / M. CLAVDIO E M. ANTONIO / TOLOMMEI. / De l'universale appetito del bene, e de la diversità de fini. / Capitolo Primo. &lt;inc&gt; Volendo noi trattare de le virtù morali, è necessario prima sapere in quante parti si divida la filosofia morale; e però dovete sapere (secondo che afferma Eustrathio, la dottrina del quale io voglio che seguitiamo nel dichiarare Aristotile) che questa filosofia è di tre sorti. Una de le quali ha per subietto un huomo particulare, e intorno a quello si esercita, e quello cerca far perfetto co 'l mezo de le buone e virtuose operazioni. &lt;expl&gt; E s'io sanza altrimenti dichiararvi questa voce habito ve l'ho così liberamente detta, non vi sia maraviglia, perché si replicherà tante volte che la intenderemo, per hora teniamo che tanto sia a dire habito, quanto virtù; tale che, per tornare homai al proposito, noi vediamo la diversità tra le virtù morali e le intellettive, et in che parti de l'anima si ritruovino. E que</text>
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              <text>sto basta per hoggi. Domane seguiremo il cominciato nostro proponimento, sì che venite che vi aspetto. E questo detto tutti da lui pigliando licenza a le lor case n'andarono.

&lt;59-90&gt; &lt;book 2&gt;
&lt;90-135&gt; &lt;book 3&gt;
&lt;136-182&gt; &lt;book 4&gt;
&lt;183-240&gt; &lt;book 5&gt;
&lt;240-291&gt; &lt;book 6&gt;
&lt;292-348&gt; &lt;book 7&gt;
&lt;348-393&gt; &lt;book 8&gt;
&lt;393-437&gt; &lt;book 9&gt;

&lt;438-504&gt; DI FELICE FIGLIVCCI SENESE / DE LA FILOSOFIA MORALE / LIBRO DECIMO. / che il filosofo morale ha da / trattare del piacere. / cap. primo. &lt;inc&gt; Pareva che il sole, allora che quasi immobile sopra di noi mostra fermarsi, con meno ardenti raggi riscaldasse la terra, et oltra il solito; una suave aura spirasse, il giorno che a li ragionamenti de la filosofia morale doveva imporsi fine, il che forse avveniva, accioché si agevolasse il camino a li virtuosi giovani, che ad ascoltare il Tolommeo venivano, li quali tutti desiosamente erano concorsi a la solita loro audienza. &lt;expl&gt; In tanto io mi sforzerò di prepararvi de la abondantissima dispensa del nostro Aristotile un'altra lautissima e delicata mensa. E questo detto con grande applauso e satisfazione di ciascheduno ascoltante, si levò in piedi et andatosene in una sua camera (però che il giorno già basso era) diede a ciascheduno combiato [sic]. IL FINE.

&lt;TTTr-[XXXiii]v&gt; TAVOLA DE LE / MATERIE DI TVT-  / ta l'opera. </text>
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              <text>&lt;†2r-[†4]r&gt; TAVOLA DE I CAPITOLI DEL PRIMO TOMO.

&lt;[†4]r&gt; &lt;imprimatur&gt;

&lt;††r-[††4]v&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / TOMO PRIMO. / PROEMIO. &lt;inc&gt; Io mi son proposto di trattare del sommo bene humano, che col lume naturale possiamo ottenere, per comprendere, che cosa è, et in che guisa si possa conseguire; cognitione altrettanto necessaria, quanto sopra modo nobile, e giovevole. Percioche come all'arciere, non vedendo il berzaglio, né sapendo il modo da colpirlo, diverrebbe l'arco inutile, o scioccamente l'esercitarebbe; così la ragione si farebbe di niun valore in noi, e follemente verrebbe impiegata, se 'l fine, a cui è prodotta, et il modo da pervenirvi ci fosse occulto. &lt;expl&gt; E quando tali huomini conoscessero insieme per se stessi il vero modo, e le cagioni del ben vivere; nondimeno sarebbe pur loro di smisurato piacere il rimirare, come il ritratto delle proprie attioni nella descrittione della virtù; e questo Trattato non sarebbe loro vano. Ma in contrario vana sarà questa cognitione a chi essendo malvagio, e godendo di vivere ostinato nella malitia sua, disprezzerà di farsi buono. E tanto basti per proemio.

&lt;p. 1-89&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO PRIMO. / Descrittione della felicità. Cap. I. &lt;inc&gt; Havendo noi proposto di trattare del sommo bene humano, per trovare il modo da conseguirlo, è prima da riguardare che cosa sia; poiché dalla cognitione del fine si ritrovano i convenevoli mezzi per acquistarlo. Nel nome adunque del sommo bene, sì come gli huomini volgari, e gl'intendenti sono concordi, chiamandolo universalmente Felicità, così nella sostanza, e nel diffinirlo sono grandemente discordi, conciosia che ciascuno confrome a i costumi et all'habito che possiede giudichi di essa; e di qui le genti che sono in preda de' piaceri, stimano che la vita sensuale sia la Feli-</text>
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              <text>cità, e le persone civili, che sia l'honore et altri di maggior giudicio la ripongano nella virtù. &lt;expl&gt; Così dice in sostanza Valerio Massimo di Metello; per la qual cosa appare, che in esso fin alla morte si trovarono i beni dell'animo, del corpo, e gli esterni in vita perfetta nella maniera, che dalla Felicità Aristotelica sono ricercati. 

&lt;new title-page&gt; LE / MORALI / del signor / FABIO ALBERGATI / tomo secondo. / All'Illvstr. et Eccell. Sig. / D. NICOLO' / LVDOVISI. / Principe di Piombino, e di Venosa, Duca di Zagarolo, / e di Fiano, Grande di Spagna, Caualiere / dell'Ordine del Toson d'oro, Vice Rè, / e Capitan Generale delle Galere, / e Regno di Sardegna. / [fregio] / in roma, / Per Giacomo Drangondelli 1664. / [typographic line] / Con Licenza de' Superiori. 

&lt;†2r-[†4]r&gt; TAVOLA / DE I CAPITOLI / DEL TOMO SECONDO. 

&lt;p. 345-472&gt; DELLE / MORALI / DEL SIGNOR / FABIO / ALBERGATI / LIBRO DECIMO. / Delle parti dell'Anima, e de' principii dell'attioni humane. Cap. I. &lt;inc&gt; Habbiamo trattato fin qui a bastanza delle Virtù Morali; hora perché nel diffinirle habbiamo detto che sono mediocrità secondo la retta ragione, rimane da considerar più particolarmente che cosa sia questa retta ragione. Perciò che conoscendosi ciascuna cosa perfettamente per le sue cause e massime per la materia, e per la forma; havremo compita chiarezza delle virtù morali quan-</text>
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              <text>do alla cognitione delle proprie materie, delle quali habbiam discorso, sarà congiunta quella della forma loro, ch'è la stessa retta ragione in quel modo che si dirà. &lt;expl&gt; E perché sopra tutte le compagnie civili e republiche perfettissima è la reale, di tale stato per avventura ci basterà trattare quando ne sarà concessaa la commodità. Poich'ad esso tutte l'altre Republiche si possono ridurre, e da esso le veggiamo derivare. E massime essendo stato discorso dell'altre molto più principalmente e più pienamente che dello stato regio non è stato fatto.

&lt;ar-k4r&gt; TAVOLA / DELLE COSE NOTABILI.</text>
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              <text>&lt;1&gt; il primo libro / DE I DISCORSI / POLITICI / di fabio albergati. / all'illvstriss. e reverendiss. sig. il sig. / CARD. ALDOBRANDINO / proemio. / &lt;inc&gt; Desiderando io di vedere la republica del Bodino per sapere l'opinione sua intorno alla giustitia da lui chiamata harmoniosa, hebbi il Cardinale Toledo di honorata memoria favorevole poco prima, ch'egli mancasse ad ottenermene licenza, e con occasione così fatta datosi egli a discorrere sopra quel libro, e parendogli che la fama della dottrina sua non meno con grave scandalo, che contro al dovere, fusse da molti celebrata, sì per le falsità sue, come per li pernitiosi precetti, che contrari al ben vivere introducea; venne ad essortarmi a pigliar carico di manifestare che 'l Bodino conforme al costume de i cattivi politici de i tempi nostri si era altrettanto da i veri principii della politica, quanto da quelli della dottrina cattolica dilungato. &lt;4&gt; &lt;expl&gt; Et alla prova di queste cose verrem'a dar cominciamento dalle prime parole dolla [sic] republica sua, perché mostrando che al primiero passo egli ha inciampato, l'huomo si potrà disporre a credere ch'egli non è sicura scorta alla dottrina politica.

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&lt;220-289&gt; &lt;III libro&gt;

&lt;290-374&gt; &lt;IV libro&gt;

&lt;375&gt; il qvinto libro / DE I DISCORSI / POLITICI / di fabio albergati. / della religione del / Bodino. Cap. I. / &lt;inc&gt; Hora perché le cose politiche e massime di republica perfetta della maniera che dovea fare professione il Bodino di trattare, non possono senza la religione essere considerate, e quelle republiche sono specialmente eccellenti che dalla vera religione regolate s'incamminano in questa vita a quella suprema felicità celeste. &lt;427&gt; &lt;expl&gt; Se le republiche adunque sono indirizzate al ben vivere, e le dottrine di coloro che di esse trattano tanto son buone e da abbracciare, quanto son vere et a cotale indirizzo in pro del mondo possono servire, in che guisa la republica del Bodino debba essere seguitata, dalla verità sua e dal giovamento che al vivere humano apporta, si potrà giudicare. / IL FINE.

&lt;Hhhr-[Nnn5]r&gt; TAVOLA / DELLE COSE / NOTABILI / CONTENVTE NELL'OPERA. </text>
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              <text>1. index of chapters, ff. §2r-[§3]v.
2. table of errors, f. [§4]r.
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Commentary</text>
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              <text>&lt;*2r&gt; ALL'ILLVSTRISSIMO / E REVERENDISS. MONS. / IL S. DON FERDINANDO / Medici Cardinale / Di Santa Chiesa / Mio Signore, e Padrone Colendissimo. &lt;inc&gt; Essendomi risoluto di dare alla stampa il trattato sopra i libri dell'anima d'Aristotile che Bernardo Segni padre mio di grata memoria con molto studio allhora compose in questa nostra fioritissima lingua Toscana, per non lo tenere più lungamente sepolto, com'è stato già ventiquattro anni dopo la morte sua; ho pensato che in un tempo medesimo farò gran giovamento et arrecherò non piccola dilettazione a chi legge. &lt;[*4]r&gt; &lt;expl&gt; E Voi Monsignor mio da me accetterete benignamente quella volontà, ch'io le possa mostrare maggiormente buona; riguardando non al poco valore, di chi la dona: ma alla larghissima grazia vostra con cui gradir solete qualunche, ancor che minima, cosa, che con lieto animo e con buon volere vi sia presentata. Vi bacio l'illustrissime e reverendissime mani e vi prego da N.S. Dio ogni felicità e grandezza. Di Fiorenza il dì 24 di Gennaio m.d.lxxxii. Di V.S. Illustriss. e Reverendiss. Humiliss. Servidore Giovanbatista Segni.

&lt;**r-***2v&gt; LA TAVOLA DELLE MATERIE / CHE SI TRATTANO / in qvesta opera.

&lt;p. 1&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Primo. / Infra quali cose si ponga la scienza e la cognizione; e dell'utilità di questa dottrina. Cap. primo. &lt;inc&gt; Ogni scienza et ogni cognizione senza dubbio debbon esser messe et ascritte infra le cose belle et honorate. Ma bene in ciò si dee far qualche distinzione et avvertire che una più che un'altra debba essere havuta in pregio et honore, o per haver quella in sé più certezza, o per trattar questa di cose più eccellenti. &lt;p. 36&gt; &lt;expl&gt; Platone solo et Anassagora l'hanno fatta di principii immateriali, e però immortale; perché Anassagora afferma l'intelletto esser cosa divina et immista; e Platone volendo che ella fosse composta dell'Uno e del Due, del Medesimo e del Diverso, ce la dimostra per cosa che sia nel mezo delle nature divine e delle nature brutali; onde da una parte essere separabile, e simile alle cose divine; e dall'altra essere attaccata col Corpo e con lui morire. 

&lt;p. 37&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Secondo. / Proposizione delle materie del Secondo Libro. Cap. primo. &lt;inc&gt; Nel primo libro s'è discorso particolarmente dell'oppenioni che ciascun degli Antichi ha havuto dell'anima; hora di nuovo come da un altro principio ritornando, mi sforzerò di dire che cosa sia anima, e di darle quella diffinizione che sia comunissima a tutta: cioè che comprenda et abbracci tutte le sue potenze. &lt;p. 116&gt; &lt;expl&gt; E questa ragione medesima, che io ho detto delle qualità tangibili, maggiormente si può adattare alla luce del corpo celeste; la quale per essere attiva sopra tutte l'altre qualità altera con la sua virtù tutti i corpi inferiori. 

&lt;p. 117&gt; DEL TRATTATO SOPRA / I LIBRI DELL'ANIMA / D'ARISTOTILE / DI BERNARDO SEGNI / Gentilhuomo, et Accademico / Fiorentino. / Libro Terzo. /  Ch'e' non si danno più che cinque sensi. Cap. I. &lt;inc&gt; Nel libro precedente s'è discorso della potenza sensitiva, la quale in cinque maniere è stata distribuita; cioè vedere, udire, odorare, gustare e toccare: hora è da considerare se tal distribuzione è suffiziente. E par di sì, per le ragioni che di sotto si diranno. &lt;p. 201&gt; &lt;expl&gt; Senza che ancora apparisce falsa l'oppenione d'alcuni teologi che vogliono gli angeli et i demoni haver corpi uniti loro per natura, che siano d'elementi o inferiori, o superiori. E quanto a questa materia bastine haver detto insin qui; conchiudendo e tenendo sempre ferma la immortalità dell'anima humana. FINE DEL TERZO, ET VLTIMO / LIBRO. 

&lt;CC2r&gt; LA TAVOLA DELLE COSE / PIV NOTABILI DELL'OPERA. </text>
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              <text>&lt;A iir-D ivr&gt; DE'L FINE DE L'ATTIONI / HVMANE / Cap. I. / &lt;inc&gt; Ogn'agente necessario, ch'indirizzi l'operationi sue ad un fine. E perché non vadi questo fine a lo infinito, prescrissero gli intendenti un solo fine, supremo, e d'ogn'intorno perfetto: qual dissero felicitade. Di questo fine senz'alcun dubbio bisogna haverne l'intiera cognitione a'l bene, e beato vivere: a guisa di buono arciere, che più agevolmente imbrocca mirando a'l termine designato. &lt;expl&gt; De li quali alcuni sono volontarii: che si compartono in occulti, come furti et adulterii: in manifesti, e violenti, come percuotere, rapinare, saccheggiare, perseguitare e simili. / Fine del compendio de i Morali d'Aristotele.


De'l fine de l'attioni humane (Aiir-v)
De l'anima (Aiiv-[A iv]r)
De la elettione ([A iv]r-B[i]r)
De la vertù (B[i]r-v)
De la vertù (B[i]r-B iir)
De la scienza (B iir)
De l'arte (B iir)
De la prudenza (B iiv-[B iii]r)
De lo intelletto ([B iii]r-v)
De la sapienza ([B iii]v-[B iv]r)
Discorso sopra la prudenza ([B iv]r-C[i]r)
D'altre vertudi concatenate a la prudenza (C[i]r-v)
De la industria (C[i]v-C iir)
De le vertù morali (C iir)
De la fortezza (C iir-v)
De la temperanza ([C iii]r)
De la liberalità ([C iii]r-v)
De la magnificenza ([C iii]v-[C iv]r)
De la magnanimità ([C iv]r-v)
D'una vertù senza nome (D [i]r)
De la mansuetudine (D[i]r-v)
De l'affabilità (D[i]v-D iir)
De la gravità (D iir-v)
De la comità (D iiv-[D iii]r)
De la verecondia ([D iii]r)
De la giustitia ([D iii]r-v)
De la giustitia particolare ([D iii]v-[D iv]r)</text>
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              <text>COMPENDIO / de i morali / d'aristo / tele. // nel qvale sono ri- / gistrate le Leggi incommuta- / bili, sempiterne, &amp; im- / mortali, prescritte a l'Honore. // Per Gentil'huomini, &amp; profes- / sori di Caualleria. // [typographic line] / m d l v.</text>
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              <text>The Padua copy has a curious marginal gloss by a 19th century reader: 'Imbecille di scrittore a che perdesti il tuo tempo così vanamente? Uno di tre secoli dopo. 1869' (f. [D iv]v).</text>
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                <text>La morale filosofia brevemente descritta per due filosofi: Epitteto stoico, Aristotele peripatetico. Dove si insegna tutta quella perfettione alla quale si perviene col lume della natura. Et il trattato di Plutarco dell'amor de' genitori verso i figliuoli. Opere nuovamente di greco ridotte in volgare da m. Giulio Ballino</text>
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              <text>&lt;p. 3-13&gt; AL MOLTO / magnifico, / et / reverendo monsignor / carnesecchi, / Mio Signore Osservandissimo. &lt;inc&gt; Nelle gravi tempeste, che del continuo mi hanno travagliato, da che io entrai in questo procelloso mare dell'humana vita, mi diede ardire da stimar poco gli acerbi incontri, e forza da resistere a' fieri assalti loro, conforto in così duri affanni, e speranza di giugnere in porto, quando che fosse, in stato, ripien di tanta disperatione; non altro veramente, che la viva fede, on</text>
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              <text>de mi armò il nostro commun padre. &lt;expl&gt; et farà insieme qualche stima del mio buon giudicio nella elettione, ch'io ho fatta di lei, e di quel sommo desiderio, ch'io ho di far cosa, che le piaccia. Le bascio humilmente la mano, pregandole felicità. Di Venetia. M.D.LXIIII. Di V.R. Signoria, Diuoto Servitore, Giulio Ballino.

&lt;p. 14-22&gt; tavola / DE' CAPI CONTENVTI / nella moral filoso- / fia di epitteto.

&lt;p. 23-24&gt; LA VITA / di epitteto / stoico. &lt;inc&gt; Epitteto, filosofo seguace della setta stoica, nacque in Hierapoli, città della Frigia, posta di rimpetto a Laodicea. &lt;expl&gt; parte delle quai cose hoggi si leggono impresse, et parte dicesi essere nella libreria Vaticana.

&lt;p. 25-114&gt; LA MORALE / filosofia / di epitteto, / stoico: / Per riformar l'huomo, e condurlo alla bea- / titudine della presente vita. Quali cose in noi siano, e quali no: et la natura di ciascuna di loro. Cap. I. &lt;inc&gt; Delle cose, che sono, parte è, parte non è in noi. È in noi l'openione, lo sforzo, l'appetito, la ischefeltà; et, per dirlo in una parola, ciascuna opera nostra. &lt;expl&gt; Hor, se così piace (o Critone) al sommo Iddio, così avvenga. Ponno bene Anito, e Melito privarmi di vita; ma non già offendermi. Il fine.

&lt;p. 115&gt; IL TRATTATO / di aristotele / delle virtv, e de' vitii. / Nuouamente di Greco fatto Volgare / da M. Giulio Ballino. / [typographer's mark] / In Venetia, Per Gio. Andrea Valuassori. / M D LXV.

&lt;p. 117-118&gt; LA TAVOLA / de' capi contenvti / nel Trattato. 

&lt;p. 119-123&gt; AL MAGNIFICO M. / carlo giorgio. &lt;inc&gt; Con voi, tra cui, e me, piacque sempre alla vostra gentilezza, che fosse quella parità compiuta, che tra' veri, et uguali amici se richiede, io non entrerò, nel dedicarvi questa mia fatica in quegli alti ragionamenti, co' quali usano i minori di trattar, quanto portano seco le occasioni, co' maggiori loro: ma, favellandovi appunto, com'io soglio, famigliarmente, et come so esservi caro, vi spiegherò semplicemente, quant'io mi sono apparecchiato a dirvi. &lt;expl&gt; et quanto esse ne ricercano, attendete nell'avvenire, se non l'adempimento intero di tutte le mie promessioni, e speranze vostre; almeno di tante di loro, quante, mi concederà, ch'io conduca a buon fine, l'ocio più tosto, che la mia sollecitudine, e diligenza. State sano. Di Venetia, MDLIIII. Vero amico vostro, Giulio Ballino.

&lt;p. 124-148&gt; QVALI SIANO / le cose lavdevoli, / et qvali siano le / biasimevole. cap. i / Laudevoli sono le cose honeste; e biasimevoli le dishoneste. Tra le honeste tengono il primo luogo le Virtù; fra le dishoneste i vitii. &lt;expl&gt; come l'affettione verso gli amici, l'amor verso i famigliari, la dilettatione delle honeste conversationi, l'hospitalità, l'humanità, la cortesia, e la leggiadria: che tutte sono lodevoli: sì come biasimevoli quelle, che alle dette sono contrarie, e dal vitio dipendenti. Il fine.

&lt;p. [149]&gt; IL TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. / Opera nuouamente di Greco ridotta in / Volgare da M. Giulio Ballino. / [typographer's mark] / In Venetia, per Gio. Andrea Valvassori. / M D LXIIII.

&lt;p. 151-155&gt; AL MOLTO / magnifico m. / piero calbo. &lt;inc&gt; Tra le passioni dell'animo nostro qual luogo tenga, et quanto vaglia lo amore, assai è stato e dagli antichi, e da' moderni dimostro; et con vive ragioni, et con chiari argomenti la sua forza incomparabile provata: li quali nondimeno han per lo più di quell'affetto amoroso favellato, che suole in noi come per certo caso destarsi, poco stendendosi nel ragionar della natural benivolenza. &lt;expl&gt; ma di proceder più inanzi nel farla certa dell'inchinevole mi' affettione verso di lei, alla quale humilmente mi raccomando. Di Venetia, MDLXIIII. Di V. Mag. Servitor devotiss. Giulio Ballino. 

&lt;p. 157-167 [i.e. 197]&gt; TRATTATO / di plvtarco, / dell'amor / de' genitori / uerso i figliuoli. &lt;inc&gt; Che' Greci alcuna volta nelle cause loro si siano sottoposti al giudicio de gli stranieri, et habbiano ricercate le altrui openioni, cagionò lo stimar poco quella fede, che tra di loro doveva esser tenuta in prezzo. &lt;expl&gt; Et ciò solamente fanno, perciò che stimano la povertà essere il maggiore, e lo stremo di tutti i mali. Il fine.

&lt;p. [198]&gt; GLI ERRORI, PIV / graui, corsi per negligenza / de gl'impressori; con / le correttioni.</text>
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              <text>1. dedicatory epistle of Epictetus' Moral Philosophy to Pietro Carnesecchi, p. 3-13;
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3. index of chapters of Ps.-Aristotle's On Virtues and Vices, p. 117-118;
4. dedicatory epistle of Ps.-Aristotle's On Virtues and Vices to Carlo Giorgio [Zorzi?], p. 119-123;
5. dedicatory epistle of Plutarch's On Brotherly Love to Piero Calbo, p. 151-155;
6. table of errors, p. [198].</text>
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                <text>La morale filosofia brevemente descritta per due filosofi: Epitteto stoico, Aristotele peripatetico dove si insegna tutta quella perfettione, alla quale si perviene col lume della natura. Et il trattato di Plutarco dell'amor de' genitori verso i figliuoli. Opere nuovamente di greco ridotte in volgare da Giulio Ballino.</text>
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                <text>Venice</text>
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                <text>VALVASSORI Giovanni Andrea</text>
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                <text>8°. A-M8, N4. ff. 100: [2 pp.], 167 pp. [i.e. 197 pp.], [1 p.]. Text in italics; titles of paragraphs in roman. 85×141.</text>
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                <text>GIORGIO Carlo</text>
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                <text>Haym, Biblioteca Italiana: II, 393; Cranz and Schmitt 1984: 108.480A.</text>
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              <text>Eugenio Refini</text>
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                <text>1638—BARENGHI Giovanni—Considerazioni sopra il dialogo de dua massimi sistemi</text>
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                <text>BARENGHI Giovanni</text>
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                <text>Considerazioni sopra il dialogo de dua massimi sistemi</text>
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                <text>Considerazioni del signor Giovanni Barenghi sopra il dialogo de dua massimi sistemi tolemaico e copernicano nelle quali si difende il metodo d'Aristotele ne libri del cielo le sue dimensioni, per lo moto retto de gl'elementi, e per la quiete della terra nel centro e per lo moto degl'orbi celesti e loro dimensioni fra corpi sublunari, da quanto gl'ha scritto contro il sig. accademico linceo : libri tre.</text>
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                <text>DELLE DOTE Francesco</text>
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