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Published online by Cambridge University Press: 24 July 2012
By the time a business society is labeled “materialist,” the battle slogan has already rallied what must once have been mere squads of private frustrations. To begin with, somebody's conscience must have been upset by the great business mastery of circumstance, or there would be no need to complain about “materialism” or anything else. Since a case of upset conscience can cover a variety of aches and pains, it might be worth investigating some of the particular frustrations before we draw conclusions about business in general. Fortunately, we have data that isolate some aspects of the problem where we can observe and enjoy it—in the roots of an occurrence, with real people living the issues.
1 Information about Francesco has been drawn from Enrico Bensa, Francesco di Marco da Prato (Fratelli Treves Editori, Milano, 1928); and from the introduction in Guasti, Cesare, Ser Lapo Mazzei, Lettere di un Notaro a un Mercante (Successori le Monnier, Firenze, 1880).Google Scholar
2 Domenico's letters have been translated, by the writer of this article, from those published in Piattoli, Renato, L'origine dei Fondaci Datiniani di Pisa e Genova in Rapporto agli Avvenimenti Politici (Prato, 1930).Google Scholar
3 Lapo's letters have been translated, by the writer, from those published in Guasti, Cesare, Ser Lapo Mazzei, vol. i (Firenze, 1880).Google Scholar
4 Francesco developed connubial difficulties at about the time of this letter and sent Margherita away to Florence, where she stayed with Lapo. Lapo pleaded with Francesco to “let the good soul come home,” but it was only when Margherita herself became impatient and packed off to Prato, that the couple was reunited.
5 See illustration on Page 120: Project for restoration of the mansion by C. Catani Chiti, in possession of the Cassa di Risparmio, Prato, as reproduced in the Archivio Storico Pratese, anno xiii.