 Wherever it may have been that Dante acquired his familiarity with philosophy and theology, his writings offer ample evidence of wide ranging interests, if not deep expertise about each and every subject that is touched on in them. In particular, Dante cites a dozen works of Aristotle, apparently at first hand, and displays a particularly intimate knowledge of the Ethics, largely derived, no doubt, from Thomas Aquinas. But his Aristotelianism was nourished by other sources as well. Bruno Nardi has argued persuasively that his attitude toward the study of philosophy also owes a great deal to the more eclectic Albert the Great [Nardi (1967); 63–72; (1992), 28–29; Vasoli (1995b); Gilson (2004)]. In Albert, in particular, Dante would have encountered a wide-ranging encyclopedism that included original work, experimental and theoretical, in natural science, and treated Aristotelian natural philosophy and psychology in the light of Islamic philosophers (notably Avicenna and Averroes) and Greco-Arab neo-Platonic sources such as the Liber de Causis, as well as the Christian neo-Platonist tradition of Pseudo-Dionysius. Albert aimed to discover Aristotle’s own meaning, with the help of Greek and Arab commentators who led him into disagreement with other Latini, including at certain points his pupil Thomas, and he asserts more than once that philosophy and theology are separate spheres of knowledge. It is tempting to imagine that this willingness to pursue philosophy on its own terms appealed to Dante, whose Convivio and Monarchia also sought to distinguish philosophical and religious knowledge without simply subordinating the former to the latter.