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Philosophy and the vernacular were not irreconcilable even during the Middle Ages and Early Renaissance: in addition to the ‘élite popularization’ of encyclopaedic works, and the vulgarisation of short treatises that often served as a form of exercise for translators, which became common in Europe from the thirteenth century onward,1 the rebirth of Platonism in late fifteenth century was accompanied by the diffusion of vernacular texts related to it.2 On the margins of the official curriculum studiorum, Renaissance Neoplatonism was not bound to formal schemes and often directed to a wider audience, one that did not necessarily practice philosophy in a specialized form: it encountered tremendous success in courts and humanistic circles thanks to the agreeability of its subjects (love, soul, etc.) and its style. Instead, the vernacular was substantially neglected where philosophy was traditionally and professionally practiced, viz. at the universities, which continued to focus on an established Latin speaking Aristotelianism. In spite of (rare) patrons like Charles V of France, who, in the second half of the fourteenth century commissioned a series of vernacular translations of Aristotelian works (including Politics, Ethics, On the Heavens and the apocryphal Economics) from the professor Nicole Oresme, Aristotle’s ideas had by and large remained

5 An Aristotelian at the Academy: Simone Porzio and the Problem of Philosophical Vulgarisation