  The clash between appearance and reality, which represents the hallmark of Cardano’s ontology and theory of knowledge, has therefore its obvious counterpart in his moral philosophy, where he often associates human misery with unrealistic ambitions triggered by human desires: “Since human nature is driven to the infinite by appetites, it can never be satisfied, for it cannot contain the infinite, indeed, not even a great part of what it desires.” Therefore, he who is not capable of restraining his own appetites, be he the greatest of the kings, will certainly be the unhappiest person (De utilitate, OO, II, 5; De sapientia, OO, I, 532a, 544b–545a; ed. Bracali, 135, 174–175). To fight our propensity to cherish illusory dreams of happiness (somnium umbrae and umbra somnii), Cardano recommends us to become more aware of the precarious nature of the human condition (humana fragilitas) and to increase our level of self-mastery. The combined action of self-knowledge (nosce te ipsum) and self-control (impera te ipsum) contributes to narrow the otherwise unmanageable scope of our desires (Theonoston, OO, II, 310b; De consolatione, OO, I, 615a; De utilitate, OO, II, 89b-90a). Self-awareness and self-control contribute to create positive habits (mores) out of actions and passions. Unlike nonhuman animals (belluae), human beings are capable of disciplining themselves (imperare sibiipsis) and to shape their nature (et naturam et mores sibi formare) (Paralipomena, OO, X, 448a). They modify their behavior through thought (cogitatio), language (sermo), and action (actio). Actions are primarily directed to what is useful for us and are ruled by the criterion of interest (utile), by pleasure, nature, and habit. Thought concentrates on what is either useful or harmful for us. Language adjusts our actions and thought to the variable circumstances that present themselves from time to time (De utilitate, OO, II, 19a, 20b; De minimis, I, 693a). Once we manage to strike a balance between the scope of our desires and the reality in which we live, two things become most necessary (maxime necessaria): to obtain what we wish to have (habere quod velis) and to know how to use what we have (his quae habes uti commode scire) (De utilitate, OO, II, 1). To facilitate this task, Cardano distinguishes between disciplines in which the theoretical aspect is more prevalent (such as geometry and theology), disciplines which are characterized by a balanced interplay of theory (scientia) and practice (usus), such as medicine and law, and finally disciplines in which practice (exercitatio) is essential, like moral philosophy. Cardano enumerates five requisites that define the nature of an accomplished action (in terms of attaining the right means for the right end (adeptio), readiness of execution (promptitudo), and completion (perfectio)). These requisites are nature, art, diligence, practice, and familiarity with the experts in the field (De utilitate, OO, II, 1–2; De sapientia, OO, I, 494b; ed.  Bracali, 15).