 On the other hand, recent studies have argued that Nardi, in his zeal to free Dante from the constraints of the orthodox Thomism that scholars like Pierre Mandonnet and Giovanni Busnelli claimed to find in him, exaggerates the neo-Platonist strain in his thinking [Maierù (2004), 128–35; Stabile (2007), 359–70; Iannucci (1997); Moevs (2005), 17–35]. Moreover, Dante was surely also aware of and influenced in some manner by a “radical” Aristotelianism centered in Bologna, where masters influenced by Siger of Brabant and Boethius of Dacia were affirming the autonomy of human reason and its capacity to attain happiness through its own powers [Corti (1981), 9–31; Vanni Rovighi]. Indeed, a number of textual and biographical clues have also been interpreted as pointing toward a more heterodox dimension in Dante’s thinking. In short, the question of the influence of Latin Averroism on Dante’s philosophical views has remained an active subject of debate among Dante scholars [see esp., Fortin (2002); Ardizzone (2014 and 2016); Ziolkowski (2014a); Stone (2006)]. Still, many of these thinkers were also following paths first taken by Albert, and it is possible that Albert’s influence, together with that of Thomas, is sufficient to account for many of the most distinctive features of Dante’s use of philosophy [Imbach (1996b), 399–413].