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====Greek scholars and the Italian Renaissance====
The fall of Constantinople and the remaining Byzantine territories led to a flood of refugees traveling to Europe and especially Western Europe. Many settled in Italy and in particular, many scholars found refuge in Italy. These refugees included grammarians, humanists, poets, writers, printers, lecturers, musicians, astronomers, architects scribes, philosophers, scientists, politicians, and theologians. They brought with them manuscripts from the destroyed libraries of Constantinople and other Byzantine cities.<ref> Deno J. Geanakoplos, [https://www.amazon.com/gp/product/0208016155/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0208016155&linkCode=as2&tag=dailyh0c-20&linkId=bc6767fb9c8aae8c080f08a6bc0a2deb Byzantine East and Latin West: Two worlds of Christendom in Middle Ages and Renaissance ] (Harper & Row Publishers, New York, 1966), p. 117</ref> Prior to the 15th century the Italian humanist has been preoccupied with the study of rhetoric. They were not really interested in metaphysical speculation. However, this was to change with the introduction of, for the first time of the complete works of Plato. The dialogues of the Fifth-century Athenian philosopher was to transform the views of many humanists.
In Florence, the works of Plato led to the development of a neo-Platonist school of philosophy. The introduction of the thought of Plato led to a greater focus on metaphysical rather than ethical speculations. The Greek scholars also brought original copies of the works of Aristotle. Previously the works of this great thinker were only available through Arab commentaries especially those of Averroes. For the first time after the fall of Constantinople, Italian humanists could study the work of this philosopher under the guidance of Byzantine refugees. This led to a new appreciation of the Greek and his thought and many argue that it influences the humanists' concept of Virtu or excellence.<ref>Deno, p. 118</ref> The Aristotelian notion of Virtu was one that was widely used, by Italian thinkers. It was utilized by Machiavelli in his study of power and history. The new manuscripts and the commentaries on Aristotle showed the Italians a new side of the great thinker, one which was not available to them previously. They learned that Aristotle emphasized the role of empirical study and investigation and that experiment was necessary to establish the truth. The Aristotelian emphasis on practical knowledge (praxis) encouraged many Italian scholars to adopt a greater emphasis on observation and experiment and this helped to foster the growth of science in Italy at this time.<ref>Deno, p. 187</ref>
