Abstract
AbstractIt is becoming increasingly clear that it is often misleading to try and interpret Dante in the light of the greatest or most famous philosophers and theologians of the generation preceding his own. One is rightly more and more sceptical about the extent of Dante's direct knowledge of works by Aquinas, Albertus Magnus, or Bonaventure. What has been termed his Averroism need not derive from any acquaintance with Averroes's, Siger's, Boethius of Dacia's writings. Of the new Aristotle, put into Latin for the first time, or put into better Latin, in the middle of the thirteenth century, Dante may have read in textu no more than the Nicomachean Ethics and a few fragments of other works. But the philosophical and theological atmosphere which Dante breathed has not yet been analysed: only preliminary inquiries are now paving the way to a proper study of the documents which testify to the interests of people nearest to him in time and space. The most necessary task, if the intellectual world around Dante ...
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