Creating him in this way, we reach one who cannot be called absolutely virtuous nor vicious’
Sassetti repeats Vettori's use of the term errore and claims that one does not need to search for a precise definition of this error within the subtleties of moral philosophy, as Aristotle was clear enough in requiring a protagonist of middle station. Sassetti's dismissal of these fine-grained definitions of hamartia would seem not only to dismiss the link to moral philosophy that obtained in many commentaries on this passage, but also the Christian moralization of hamartia as irrelevant to the Poetics, providing further support for Sassetti's focus on composing rhetorically effective poetry that could move the emotions of its audience. Ultimately, in this exchange, Alterati members demonstrate their awareness of Castelvetro's commentary and its Christian reading of haartia through the hot russian women lens of Aristotelian moral philosophy, yet they dismiss both readings to focus instead on the effects that such an error has on the audience. This focus on rhetorically effective poetry and the concomitant dismissal of interpreting hamartia through a Christianizing lens, however, was not limited to the Florentine circle of the Alterati. In his 1587 Latin commentary on the Poetics, Antonio Riccoboni, a professor of rhetoric at Padua who had maintained a friendship with Ellebodius, consistently uses errore to render hamartia – correcting Vettori's translation of peccatum magnum to error magnus.43 Like Piccolomini, Riccoboni takes direct aim at Castelvetro,
I would say that in such cases one ought not to search for exactitude, just as subtleties do not usually have a place in moral matters
latitude to virtue [fourth annotator begins:] giving it a centre and circumference which shares a border with vice; therefore the extent to which one approaches this circumference creates, in a way, a middle ground, and [Piccolomini] blames those who would propose a middle ground between virtue and vice by saying that one who makes some errors is neither virtuous, nor is he vicious, as he does not do so wilfully.