By Stephen H. Rigby
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Extra resources for Wisdom and Chivalry: Chaucer's Knight's Tale and Medieval Political Theory
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534); XIV: 11–12 (pp. 569–71); XIV: 15 (pp. 575–6); XV: 22 (p. 637); XIX: 27 (p. 893); Oresme, Livre de Ethiques, 143, 363–4. 32 chapter one its main point is that the ruler’s own personal interests go hand-inhand with the need to govern virtuously and wisely. 15 Temperance, for instance, is said to be the virtuous mean between, on the one hand, an excessive enjoyment of food and drink and, on the other, the insufficiency of nourishment which would lead to death (G: 154–6). 16 Nevertheless, despite this interdependence of the virtues, Giles did analytically differentiate a number of separate forms of virtue.
3–4, 14; Giles of Rome, In Quosdam Aristotelis Metaphysicorum Locos Questiones, Book 1, Question 1; Augustine, City of God, XII: 1 (p. 472); XIII: 3 (p. 513); XIII: 13 (pp. 522–3); XIII: 20 (p. 534); XIV: 11–12 (pp. 569–71); XIV: 15 (pp. 575–6); XV: 22 (p. 637); XIX: 27 (p. 893); Oresme, Livre de Ethiques, 143, 363–4. 32 chapter one its main point is that the ruler’s own personal interests go hand-inhand with the need to govern virtuously and wisely. 15 Temperance, for instance, is said to be the virtuous mean between, on the one hand, an excessive enjoyment of food and drink and, on the other, the insufficiency of nourishment which would lead to death (G: 154–6).
24 Oresme, Livre de Ethiques, 105; Aquinas, Commentary on the Politics, 324; Zuccolin, ‘Princely Virtues’. 249–50. Brunetto Latini also saw wisdom and prudence as the foundation of all the virtues although the need for moderation also means that we should not be ‘too clever’ (Book of the Treasure, 198, 215). See also Gower, Vox Clamantis, VI: 15 (p. 244); Walter of Milemete, On the Nobility, Wisdom and Prudence of Kings, 51–4; Oresme, Livre de Politiques, 120–4; Watts, Henry VI, 23–4, 34, 58–9.