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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)
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De l'arte (B iir)
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De la sapienza ([B iii]v-[B iv]r)
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D'altre vertudi concatenate a la prudenza (C[i]r-v)
De la industria (C[i]v-C iir)
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D'una vertù senza nome (D [i]r)
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De la giustitia ([D iii]r-v)
De la giustitia particolare ([D iii]v-[D iv]r)</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>&lt;170r&gt; Compendio dell'Etica d'Arist. / Si tratta prima del fine dell'huomo, qual sia in questa vita per restarne quieto. Quanto l'huomo si inganni ne mezzi per acquistare il suo fine. Quali siino questi mezzi cioè le virtù morali. Che l'huomo è sociabile per natura dove in quanti modi cominciando dall'enchonomica [sic] agl'altri stati. De governi, qual sii migliore o più durabile.

&lt;171r-173r&gt; &lt;book 1&gt; \\c. 1// &lt;inc&gt; Ogni cosa opera per qualche bene, qual desidera e dicesi fine, che è di due sorti, cioè o operatione o qualche altra cosa fuori dell'operatione prodotta. Item qualche fine è per se stesso desiderabile per amor di quello se desiderano, perché indarno si \\c. 2// darebbe il nostro appetito si se [sic] procedesse in infinito, né si desse un ultimo fine, qual sia e ottimo, poiché quello per cui gratia sana gl'altri, sarrà delli altri il megliore. &lt;expl&gt; oltra questo si loda l'huomo sapiente per l'habito della sapienza e fra gl'habiti si chiamano virtù quelli che meritano essere lodati.

&lt;176r-179v: &lt;book 3&gt;
&lt;180r-183v: &lt;book 4&gt;
&lt;183v-187r: &lt;book 5&gt;
&lt;187v-190r: &lt;book 6&gt;
&lt;190v-193v: &lt;book 7&gt;
&lt;193v-198r: &lt;book 8&gt;
&lt;198r-202r&gt; &lt;book 9&gt;

&lt;202r-205v&gt; &lt;book 10&gt; &lt;inc&gt; Gl'huomini eleggano le cose piacevoli et fuggono quelle che danno dolore; alcuni hanno messo il piacere sommo bene, et altri l'hanno biasmato, il distinguere non è cosa appartenente ad ogni huomo; le ragioni vere non solo sonno utilissime per fare conoscere ma ancora per far sapere vivere perché </text>
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              <text> elleno sono credute quando concordano con l'opere et sono. &lt;205v&gt; &lt;expl&gt; è dunque buono discorrere quel che gl'antichi hanno in ciò sentito, doppo quali legge siano che ruinano e quali conservino i stati, e quali medemamente convenghinsi a ciascuno stato, et onde avvenghi che certi stati bene et certi male si governino, con che meglio si conoscerà l'ottima republica et qualmente ciascuna sia ordinata, con che leggi et costumi viva.</text>
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              <text>&lt;1r&gt; Quivi inchomincia il tratato il quale fecie frate Lucha de Maneli de Firenze de l'ordine di santo dominicho. / Inchomincia illibro chiamato conpendio de la filofia [sic] morale. &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato de la filosophia morale paremi che ragionevolemente si deba cominziare della difinitione de la virtu però che che tuta la intentione del filosopho moralle de essere ad avere la virtu et virtuosamente operare. Onde questa scientia non si inprende sollo per saperla si chome interviene de le scientie spechulative. Ma accio che saputola si posa adoperare sechondo quella, si chome vuole Aristotile nel sechondo libro del eticha. Et pero chel fine de la filosofia morale è vivere virtuossamente, chonvienti cominciare de la virtù. E la virtù si puote per niuno modo meglio e più veracemente manifestare che per la sua difinitione. &lt;1v&gt; &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra che la felicità sta nelle operacioni delle virtù. Et però dobiamo noi chominciare della virtù ponendo la sua diffinitione. Però che sechondo Tulio nel libro degli offitii ogni tratato dalchuna cossa il quale prociede sechondo ragione si de cominciare da la diffinitione, accio che sia chonosciuta la chossa de la quale si de tratare.

&lt;1v&gt; Qui si pone la difinitione della virtù. / &lt;inc&gt; Aristotile nel sechondo de leticha difinì la virtù così: la virtù è abito per eletione  il quale sta nel mezo quanto a noi sechondo che determina il savio huomo. Mezo non può essere se non tra due extermità: propriamente le extremità tra le quali la virtù è mezo sonno le passioni sì come dicie Aristotile nel deto libro. Per voler perfetamente intendere la diffinitione asegnata della virtù primamente si chonviene tratare degli abiti a presso della elletione, poi del mezo ultimo de le passioni.

&lt;8v-11v&gt; &lt;book II&gt;
&lt;11v-21r&gt; &lt;book III&gt;
&lt;21r-32v&gt; &lt;book IV&gt;
&lt;32v-41v&gt; &lt;book V&gt;
&lt;41v-59v&gt; &lt;book VI&gt;
&lt;59v-74r&gt; &lt;book VII&gt;
&lt;74r-83r&gt; &lt;book VIII&gt;
&lt;83r-88r&gt; &lt;book IX&gt;
&lt;88r-93v&gt; &lt;book X&gt;

&lt;93r-v&gt; &lt;expl&gt; A questa filicità mena et conducie la filosofia morale la quale si può avere in questa presente vita la quale primamente chiamò Socrate da cielo et puosela nella prima mente et nella cipta et nelle chase et costrinse gli uomeni a investigare et ricerchare della vita de chostumi et delle cosse buone et ree. Di questa filosofia disputò Platone sotilmente et per sua schritura lasciò memoria [di sé inobilito] questa filosofia nel libro de lethicha &lt;93v&gt; d'Aristotile confermo e dichiaro chon più efichaci et vere ragioni. Il quale singularmente seguitò in questo libro. Questa filosofia chiamò Tulio ne l'ultimo libro delle questioni toschulane et disse così. O filosofia ducha della vita, trovatrice delle virtù, discaciatrice de vitii, che potrebe sanza te la vita degli uomini? Tu portasti la ciptà. Tu ragunasti gli uomini sparti et faciesti vivere in chonmpagnia. Tu primieramente gli achompagnasti nella habitatione delle chosse poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle legi et maestra de chostumi. Tu faciesti participare gli uomini insieme per litere et per voci. Noy richorriamo atte et domandiamo da te adiutorio et atte ci diamo tutti la quale vocie et il quale detto se tu che leggi osserveray troverray in questa operetta non pichollo utille. Deo gratias amen. / Explicit liber compendii philosophie moralis editus per venerabilem virum et doctorem fratrem lucham de manelis ordinis predicatorum. / Schrito el de(tt)o libro per me Bernardo Bragadini da Vinegia nelle stinche di Firenze adì xxviii settembrio 1419. </text>
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&lt;3r-4v&gt; &lt;index&gt; Qui incominciano le robbriche del libro chiamato compendio della filosofia morale. &lt;99 rubrics follow&gt; Qui sono compiute le robbriche di questo libro chiamato chompendio della filosofia morale. Il quale compuose il savio religioso de frati predicatori Frate Lucha de mannelli fiorentino.

&lt;5r-75r&gt; Incomincisi il libro chiamato Compendio dela filosofia morale. &lt;inc&gt; Vogliendo fare brieve tractato dela filosofia morale, parmi che ragionevolemente si debbia cominciare dala diffiniçione della virtù. Però che tutta la intentione del filosafo morale dee essere e è ad avere la virtù e virtuosamente operare. Onde questa scientia non s'imprende solo per saperla, siccome siccome [sic] interviene delle scientie speculative. Ma acciò che saputala si possa operare secondo quella. Siccome vuole Aristotile nel secondo libro dell'Etica. E però che 'l fine della filosofia morale è vivere virtudiosamente, convienci cominciare dalla virtù. E la virtù per neuno modo si può melglio e più veramente manifestare, che per la sua diffinitione. Però che la perfetta diffinitione comprende in sé tutte le cose essentiali della cosa diffinita. &lt;expl&gt; A questa felicità mena et conduce la filosofia morale la quale si puote avere in questa presente vita la quale primamente chiamò Socrate dal cielo e puosela nelle città e nelle chase. Et constrinse gli huomini ad investighare e cerchare della vita de chostumi e delle chose buone e ree. Di questa filosofia dissputò Platone sottilmente e per sua scrittura lasciò memoria di sé. Questa filosofia nel libro del Eth(ica) Ar(istotile) confermò e dichiaroe chon più effichaci e vere ragioni. Il quale singhularmente io ho seguito in questo libro. Questa filosofia chiama Tulio nel ultimo libro delle quistioni toscholane et disse chosì. O filosofia, ducha della vita, trovatrice delle vertù, disschacciatrice de vitii, che potrebbe sança te la vita delgli huomini? Tu partoristi le città. Tu raghunassti gli huomini sparti e facestigli vivere in compagnia. Tu primieramente gli acchompagniassti nelle habitationi delle chase. Poi gli facesti unire a matrimonio. Tu fosti trovatrice delle leggi e maestra de chostumi. Tu facesti gli huomini participare insieme per lettere e per voce. Noi ricorriamo a-tte e domandiano da-tte adiutorio et a-tte ci diamo tutti. La qual voce el qual detto se tu che leggi osserverai troverai in questa opereta non picchola utillità. / Qui è chompiuto il Compendio della filosofia morale a lode e honore di dio e della sua madre e vergine Maria. e a utilità di chiunque ci leggerà di buon chuore e per essere vertudioso. 

&lt;75v&gt; &lt;definitions of world, sea, god, sun, moon and earth by a different hand&gt; &lt;inc&gt; Che è il mondo. Il filosofo scrive il mondo è uno cerchio che volge sanza riposo fermamento e in tale tenore volgimento sanza errore. 
&lt;75v-76v&gt; De' peccati della lingua &lt;sentences from the Bible by the same hand as the previous definitions&gt;</text>
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              <text>&lt;5v&gt; Qui il trattato il quale fecie frate Lucha de Manelii di Firenze de l'ordine di santo Domenicho. / Incomincia i·libro chiamato Compendio della filosofia morale. &lt;prologue&gt; &lt;inc&gt; Vogliendo fare brieve tratato della filosofia morale parmi che ragionevolemente si debba cominciare dalla difinitione della virtù. Però che tutta l'antentione del filosafo morale de essere e ad avere la virtù e virtuosamente operare. Onde questa scientia non si prende solo per saperla sì come interviene delle scientie speculative. Macciò che saputola si possa operare secondo quella sì come vuole Aristotile nel secondo libro dell'Eticha. E però che'l fine della filosofia morale è vivere vertudiosamente [sic] conviensi cominciare dalla virtù. Et la virtù si puote per niuno modo melglio eppiù veracemente manifestare che per la sua difinitione però ch'essa perfetta difinitione conprende in sé tutte le cose essentiali della cosa diffinita. etc. &lt;expl&gt; ma Aristotile nel decimo libro de l'Eticha dimostra ch'essa filicità sta nelle operationi delle virtù. Et però dobbiamo noi cominciare dalla virtù ponendo la sua difinitione, però che secondo Tulio ne·libro delgli oficii, ongni trattato d'alcuna cosa il quale procede secondo ragione si de cominciare dalla finitione acciò ch'essa conosciuta la cosa della quale si de trattare. 

&lt;51v&gt; &lt;expl&gt; O filosofia ducha della vita trovatrice delle virtù discacciatrice de vitii, che potrebbe sanza di te la vita delgli uomini? Tu portasti la ciptà, tu raghunasti gli uomini sparzi e faciesti vivere in compangnia. Tu primieramente gli aconpangnasti nella abitatione delle cose, poi gli faciesti venire a matrimonio. Tu fosti trovatrice delle leggi e maestra de costumi. Tu faciesti participare gli uomini insieme per lettere e per voci. Noy ricorriamo a·tte e domandiamo da te aiutorio e a·tte ci diamo tutti, la quale vocie e'l quale detto se·ttu che leggi osserverai troverai in questa operetta non piccolo utile. Deo gratias amen. / Explicit liber conpendii filosophie moralis editus \per venerabilis virum et dottorem fratem lucam de ordinis/ ses Domenici oriturum ex manellis. </text>
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&lt;2r&gt; Incomincia um brieve Tractato o compendio / di Philosophia morale sopra lethica Daristotile prencipe de Philosaphi. Et prima premette il presente breve prohemio. / &lt;prologue&gt; &lt;inc&gt; Volendo fare brieve Tractato della Philosophia morale parmi che ragionevolemente si debbia cominciare dalla diffinitione della virtu. So che tucta la intentione del philosapho morale è de avere la virtu et virtuosamente operare. Onde questa scientia non si prende solo per saperla si come interviene delle scientie speculative. Ma accio che saputola si possa adoperare secondo quella, si come vuole Aristotile nel secondo de lethica. &lt;expl&gt; Ma Aristotile nel decimo libro de lethica dimostra chella felicita sta nelle operationi delle virtu. Et pero dobiamo noi cominciare dalla virtu ponendo la sua diffinitione. So che secondo Tulio nel libro de gli uffici ogni tractato dalchuna cosa il quale procede secondo ragione si de cominciare dalla diffinitione accio che sia cognosciuta la cosa della quale si de tractare.

&lt;2v-8r&gt; &lt;book I&gt; Rubricha prima della diffinitione delle virtu. / &lt;inc&gt; Aristotile nel secondo dellethica diffinì la virtù così: la virtù è abito per ellectione  il qual sta nel meçço quanto ad noi secondo che ditermina il savio huomo &lt;expl&gt; Secondo chelluomo a in se un abito vitioso generato per abiti vitiosi, il quale segli opera acti et cose virtuose non solamente corromperà labito vitioso ma generarà labito virtuoso.

&lt;book II to IX&gt;

&lt;80v-85r&gt; &lt;book X&gt; R(ubrich)a p(rim)a del x° l(ibro) dove si tracta della felicità overo beatitudine. / &lt;inc&gt; Nel principio fu decto che tutti gli uomini vogliono essere felici et beati per le parole di Sancto Agostino alla qual felicità attende et va tutto lo studio de gli uomini &lt;expl&gt; Come sono le cose divine. Ma la vitta activa è rispecto l'altre cose di fuori overo overo rispecto le passioni. </text>
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&lt;40v&gt; Qui si pone la diffinitione della virtù. &lt;inc&gt; Aristotile nel secondo del Ethica diffinì la virtù così: la virtù è abito per eletione il quale sta nel mezo quanto a noi secondo che determina il savio huomo. Mezo non può esser se non tra due estremità propriamente le estremità tra le quali le virtù è mezo sono le passioni sì come dicie Aristotile nel detto libro. &lt;105v&gt; &lt;expl&gt; La magnificentia si pone collaterale alla fortezza pero che luna et laltra intende alle cosi grande et alte ma non e tanto la magnificentia.</text>
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              <text>&lt;1r [223r]&gt; Compendio della Filosofia / Naturale. 1591

&lt;2r-4r&gt; All'Illustre Signor Giasone Vizani / suo fratello sempre osservandissimo / Pompeo Vizani. &lt;inc&gt; In questo passato inverno mi trovai soprapreso da mille travagliosi pensieri, che grandemente mi contristavano; come pur troppo lo sapete voi ancora, fratello amatissimo, poiché le tribulationi furono comuni ad amendue noi; perché di poco tempo inanzi si erano partite di questa valle di miserie, prima nel mese di decembre la nostra pietosa madre, et poi nel seguente settembre la vostra santissima cosorte, et mia sempre osservandissima cognata, le quali, se bene per l'inocenza della vita loro, et per l'essemplarissima morte che fecero, habbiamo a cre= &lt;2v&gt; dere che felici et beate hora si godano l'eterna vita; havevanon con tutto ciò lasciato noi con tutta la sconsolata famiglia pieni di mestitia, et oppressi da molto travaglio. Per la qual cosa, mentre ch'io pur tuttavia pensava come potessi trovar mezzo, co 'l quale havessi da liberarmi, se non in tutto almeno in qualche parte dal grave affanno che mi tormentava; mi sovenne del dolce passatempo il quale già dell'altre volte ne' tempi adietro, levandomi mille fastidiosi pensieri della testa, mi solevano porgere i piacevoli studi di filosofia: per la qual cosa, credendomi con questi medesimi studi di dover trovare, come ben lo trovai, al mio male qualche allegerimento, mi diedi, quando le notti per la loro lunghezza mi si facevano più noiose, a rivedere &lt;3r&gt; le curiose materie delle cose di natura; et mentre che io ingannando me stesso con assai dilettevole trattenimento leggeva, meditava et imparava molte cose, scrissi una breve instruttione della quale mi havessi a servire come per un memoriale, et per un sommario di tutta la filosofia naturale; et questa non già perché io pensassi di havere a comportare che altri la leggesse; ma sì bene perché havesse a giovare a me solamente soccorrendo con essa alla mia debole memoria, qualunque volta io havessi voluto con poco studio ricordarmi di quanto con assai lunghe vigilie havessi già letto et imparato altre volte di questa scienza. Et sarei anco stato fermo in questo mio proponimento di non havere a comunicare con altri quello, che io havessi solamente per mio comodo fatto, quando non havessi considerato che le molte facende, &lt;3v&gt; le quali del continovo mi tengono occupato, et la cura delle bisogne nostre famigliari, et domestiche, che tutta è nelle nostre mani, non vi danno tempo di legger sempre et di attendere agli studi, come v'invita l'ardente desiderio, il quale havete di saper tutte le cose, et principalmente queste che appartengono alla scienza naturale: per la qual cosa io mi sono persuaso, che questa mia fattura vi possa esser cara, sì per la sia brevità, come per la bella scienza, et per la varietà delle cose, ch'ella contiene; onde ho pensato di far cosa conforme al fraterno affetto, ch'io vi porto, facendovene partecipe, et quale essa si sia, donandola et indirizzandola a voi, acciocché, sì come io in questo inverno ho passato soavemente et con diletto gran parte delle lunghe notti intorno a questi studi, così voi in questa &lt;4r&gt; state, nella quale hoggimai siamo entrati, quando per diporto vi trovarete in villa con i vostri dolcissimi figliuoli, possiate leggendo et meditando con piacevole trattenimento passare alcuna delle hore più calde et più noiose; e fra questo mezzo state sano et felice, et amatemi come so che fate. Di Bologna, a Vi di Giugno del M.D.XCI. 

&lt;5r-7r&gt; Compendio della filosofia naturale di P.V. &lt;prologue&gt;  La filosofia, la quale, secondo Platone, è una notitia di tutte le cose humane et divine, et secondo Aristotile è detta Scienza delle Scienze et Arte delle Arti, ha tre parti principali; l’una è chiamata Naturale o Fisica; l’altra Sopranaturale, o Metafisica; et queste due consistono nella contemplatione e fanno l’huomo dotto; la terza, che consiste nell’operare, et che fa l’huomo buono, si domanda Pratica o Morale, overo Attiva. Alcuni vi aggiungono la quarta parte, et l'adimandano fattiva, nella quale includono tutte l'arti mecaniche o sedentarie dalle quali dipendono &lt;5v&gt; tutte l'opere et cose artificiose che dalli huomini si fabricano ogni giorno. L'attiva o morale insegna a ciascuno di governar se stesso rettamente et fare a tutti il suo dovere; e mostra a prencipi o a i magistrati come possano fare il regno o la città felice; et al padre di famiglia come habbia da governare la sua casa. La sopranaturale conduce l'intelletto humano a contemplare sopra i cieli, et va investigando delle loro anime, o intelligenze, o motori che vogliamo dire, mostrando che cosa sono, quanti et quali sono, et la loro primaria operatione, infino che giunge anco al sommo dio, e quanto l'intelletto humano può capire, va investigando che cosa egli sia et quel che faccia, e mostra con vive ragioni come egli è una semplicissima sostanza d'infinita sapienza, potenza, &lt;6r&gt; bontà e bellezza, eterno solo et increato, primo motore di tutti i cieli e governatore dell'universo. La filosofia naturale della quale con l'aiuto di nostro signor Dio largo dispensatore e donatore di ogni bene, intendo discrivere in questo mio discorso, tratta del cielo, delle stelle, e delli elementi, e di tutte le cose che nel mondo sono generabili e corrottibili, e va investigando i principii, le cause, le virtù, et le proprietà di tutte le cose naturali, che si generano nell'aria, come sono la pioggia, i venti, la neve, i folgori, i terremoti, la grandine, le comete, et simil cose; e tratta parimente della natura delli animali terrestri, volatili, et acquatici, e delle loro proprietà: e dell'herbe, e delle piante: delle miniere de i metalli, e delle pietre entrando infino alle viscere &lt;6v&gt; della terra, et nel profondo del mare; e va discorrendo per tutte le cose, che sono, a qual si voglia maniera di mutatione soggette. Mostra ancora che cosa sia anima, e di quante sorti di anima si trovino, e le operationi di ciascuna di loro. Et io di tutte queste cose, lasciando da parte le particolari virtù, e molte proprietà di ciascuna, et anco le questioni, che in tali materie si sogliono disputare; scriverò con la maggior brevità e chiarezza che dal grande Iddio mi sia concessa, cominciando dall'istessa Natura, la quale è un principio primo di movimento, o di riposo nelle cose corporee, et naturali, per il qual principio per virtù propria, cioè per natura, e non per accidente, muova o sia &lt;7r&gt; mossa quella cosa in cui si trova; come per essempio la grandezza è natura della terra, perché ella prima e per virtù propria, e non per accidente, è quel principio per cui si muove la terra verso il suo luoco, et vi si posa poi ch'ella vi è arrivata. Cose naturali si domandano tutti i corpi che sono composti di nature, cioè di materia et di forma, come i cieli, gli elementi, e tutti gli altri corpi animati o senz'anima, che nel mondo si trovano.

&lt;7r&gt; Delli principii universali delle cose naturali. &lt;inc&gt; Di tutte queste cose naturali doppo Dio padre onnipotente, solo, vero, et unico principio di tutte le cose, creatore, rettore e conservatore di essa Natura, e dell'universo; sono secondo le opinioni de' filosofi, vari gli principii e le nature; ma noi seguitando i più approvati, diremo che </text>
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              <text> siano tre, Materia, forma e privatione. 

&lt;chapters&gt; Delli principii universali delle cose naturali; Della materia prima; Della materia seconda; Della forma; Della privatione; Delle cause; Del caso et della fortuna; Del movimento et del riposo; Del finito e dell'infinito; Del luogo; Del tempo e dell'eternità; Dell'eternità; Dell'evo; Della eviternità; Del cielo e del mondo; Delli elementi; Delle generatione et corrottione; De i meteori; De i fossili; Delle piante; Delli animali; Dell'huomo; Dell'anima; Dell'anima vegetativa; Dell'anima sensitiva; Dell'anima ragionevole; 

&lt;42r&gt; &lt;expl&gt; Ma perché non so imaginarmi quanto, a chi leggerà, habbiano da esser cari o dilettevoli questi discorsi, farò qui fine al mio ragionare: et differirò a scrivere più diffusamente di queste cose in altro tempo.</text>
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              <text>&lt;7r-11r&gt; &lt;book 1&gt; Compendio della politica secondo la dottrina / d'Aristotile. Libro primo. / &lt;inc&gt; La politica è il medesimo che scienza civile o del buon governo di Republica et di Città. Questa si contiene sotto la filosofia pratica come dice S. Tomaso nel principio della sua spositione sopra Aristotile. Non è habito d'arte, ancorché operi estrinsecamente et in esterna materia perché come dice l'istesso, l'attioni intorno alle quali versa la scienza pratica, alcune volte sono immanenti quando restano col proprio loro effetto nell'operante, come le virtù considerate nell'Etica, dalla Giustitia in fuori, le quali si considerano solo ut bonum faciunt agentem. &lt;expl&gt; Nel 3° et ultimo capo risolve se gli artefici hancora debbano essere virtuosi come i servi et risolve che all'economo non appartiene il procurare la virtù dell'artefice, come de servi, dal vitio de quali ridonda biasimo nella casa et nel padrone: l'artefice può essere eccellentissimo nell'arte sua, essendo vitioso, patet autem, dice il filosofo, quando huius virtutis causam operet esse dominum servo, instrundolo et casticandolo secondo il bisogno. Quapropter non bene dicunt qui servos spoliant ratione dicentes praecepto uti dumtaxtat, admonendi enim sunt, magis quam pueri. Queste sopradette cose servono come per materia et parte della città et della politia, della quale ne seguenti libri trattaremo. 

&lt;11v-15v&gt; &lt;book 2&gt; Politica lib. 2°. &lt;inc&gt; Nel 2° libro come si è detto, racconta Aristotile varie sorti di politia scritte da altri filosofi, overo osservate da altre Republiche, et va ventillando le varie oppinioni loro, e riprovando quel che non piace. &lt;expl&gt; Misse ancora termine alla generatione de figlioli, che sempre fosse un numero determinato di tanti cittadini et non più, e che mancando quelli, si generasse sino al supplimento de mancati, et non altrimenti. Questo è il contenuto nel 2° libro della Politica. 

&lt;16r-17v&gt; &lt;book 3&gt;
&lt;18r-20v&gt; &lt;book 4&gt;
&lt;21r-25v&gt; &lt;book 5&gt;
&lt;26r-27r&gt; &lt;book 6&gt;
&lt;27v-32r&gt; &lt;book 7&gt;

&lt;32v-33v&gt; &lt;book 8&gt; Politica libro ottavo et ultimo. &lt;inc&gt; In questo ultimo libro Aristotele più esattamente va trattando dell'educatione et disciplina de fanciulli et giovani e determinando quali siano gli studi particolari ne' quali si dovranno esercitarsi. Nella prima parte tratta in quali discipline debbano esercitarsi nel primo et secondo settennio. Nel primo capo determina che in ogni buona politia dee essere non solo una cura particolare, ma pubblica per leggi et ordine inviolabili che la gioventù sia bene instituita: nam id neglettum summum affert Republicae detrimentum; onde sono degni di molta lode i Lacedemoni che usavano publica e grandissima diligenza in questo. &lt;33v&gt; &lt;expl&gt; I vecchi vol che più tosto ascoltino la musica che cantino, onde Giove, dice egli, capo degli Dei, non si fa cantante, et a fanciulli per rispondere agli argomenti ancorche sia di fatica l'impararla et anche poi di sollazzo e d'aiuto per le virtù, come di sopra s'è detto. Si riprova da lui per ultimo ogni musica mercenaria, et ogni altra lasciva et immodesta, et le regole della musica par che Aristotile cerchi ancora ne' versi, e nella poesia, aducendo l'esempio di Filosseno poeta che volle fare i ditirambici con consonanze doriche, ma poi gli riescirono frigie essendo tale la natura di quel verso. / Tutte queste cose principali si sono raccolte dalla Politica d'Aristotile le quali fanno breve compendio di quanto egli difusamente ed egregiamente con altri spositori ci ha lasciato scritto ne' sopradetti suoi libri. </text>
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              <text>I. &lt;pp. 1-44&gt; Institutione del principe with a preface to Cosimo Medici (pp. 1-2)

II. &lt;pp. 45-239&gt; Compendio della scientia civile

&lt;45&gt; Del compendio della scientia / civile. Cap. 1. / Origine, defenitione et soggetto / de la scientia civile. &lt;inc&gt; La prima maraviglia che nasce negli animi di coloro che contemplano la conditione humana con ragione si può giudicar quella com'esser possi che l'anima nostra creata da Dio pura e candida ne la patria del Cielo tranquilla e serena, ardisca con periglioso peregrinaggio scender di Cielo in terra e costituirsi prigioniera nel carcere mortale del nostro corpo vile, oscuro, e tenebroso. &lt;239&gt; &lt;expl&gt; Questa è la strada e questo è il modo et arte con la quale l'animo peregrino libero dal carcere terreno, squarciata la rozza e squallida scorza de vitii, illustrato da splendor di vera virtù et resosi per quanto gli è concesso simile a Dio, sale al cielo, ove è conosciuto per generosa prole del creatore e come tale è dichiarato cittadino del cielo e costituito herede de i beni del supremo Padre, e questo è il fine felice del suo peregrinaggio. Piaccia a la divina bontà che di noi così sia. Il fine. 

&lt;241-242&gt; Primi capi dell'Institutione [13]

&lt;242-248&gt; Primi capi del Compendio civile [45]</text>
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              <text>1. &lt;2r-29r&gt; [Francesco Piccolomini, Instituzione del Principe]

&lt;2r-3r&gt; &lt;epistle&gt; Al Ser.mo Cosimo Medici / Gran Principe dei Toscani / Sig.r Col.mo.

2. &lt;29v-140r&gt; Ombra del compendio de la Filosofia / Morale adombrato / da M. Francesco Piccolomini / Ombra di filosofo. // Alla Ser.ma Madama Cristina / Gran Duchessa dei Toscani / vivo esempio di esso. 

&lt;138r&gt; &lt;index&gt; Primi capi dell'Institutione.
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