Category: Peter Abelard

Peter Abelard (1079 – 1142) was a 12th Century French philosopher, theologian and logician of the Medieval period. He is mainly associated with the dominant Medieval movement of Scholasticism. He is probably most famous, however, for the story of his love affair with his student Héloïse which has become legendary as a romantic tale.

Abelard was born in 1079 in the small village of Le Pallet, the eldest son of a minor noble Breton family. He was a quick learner and his father encouraged him to study the liberal arts (dialectic, rhetoric and grammar). He particularly excelled in dialectic (or logic, which at that time consisted chiefly of the logic of Aristotle), and soon becoming a wandering Peripatetic academic rather than pursuing a military career like his father.

His early teacher was Roscellinus of Compiegne (c. 1050 – 1125), who is often regarded as the founder of Nominalism (the doctrine that abstract concepts, general terms or universals have no independent existence but exist only as names). In Paris, he was taught for a while by William of Champeaux (c. 1070 – 1122), a prominent Realist, and Abelard’s arguments against Realism (and in favor of Nominalism and his own Conceptualism), were instrumental in the decline of Realism in the Middle Ages.

While still a young man, Abelard set up his own school at Melun and then at Paris, which proved very successful and, in 1115, at the age of 36, he was nominated canon of Notre-Dame Cathedral in Paris. At the peak of his fame, he attracted thousands of students from many countries of Europe.

One of those students was Héloïse, and Abelard fell madly in love with her and caused a great scandal when she became pregnant. Héloïse has a son in secret and reluctantly agreed to Abelard’s suggestion of a secret marriage. Her guardian, the canon Fulbert, found out about the marriage, broke into Abelard’s chamber by night and castrated him. Héloïse, still only in her twenties, then became a nun for many years.

Abelard returned to his teaching work, but was charged with heresy in 1121 over his rationalistic interpretation of the Trinitarian dogma, and he was confined to the convent of St. Medard at Soissons. Later he became a hermit, living in a cabin of reeds in a deserted part of the country, although students followed him even there. Gradually he recovered his respectability, and managed to establish Héloïse at Paraclete, and they continued a passionate but Platonic relationship, recorded in Abelard’s autobiographical ‘Historia Calamitatum’.

In 1141, Abelard was again accused of heresy by St. Bernard of Clairvaux (1090 – 1153) in an attempt to crush Abelard’s rationalistic inquiries, and he collapsed and died before being able to fully clear himself of the accusations.

Abelard’s legacy lies in the quality of his Scholastic philosophizing and his attempt to give a formally rational expression to the received ecclesiastical doctrine. Although much of his work was condemned at the time, he paved the way for the ascendancy of the philosophical authority of Aristotle (rather than the Realism of Plato), which became firmly established in the half-century after his death.

Abelard’s attempt to bridge the gap between Realism and Nominalism became known as Conceptualism, the doctrine that universals (qualities or properties of an object which can exist in more than one place at the same time e.g. the quality of ‘redness’) exist only within the mind and have no external or substantial reality. Immanuel Kant later developed a modern Conceptualism, holding that universals have no connection with external things because they are exclusively produced by our a priori mental structures and functions.

In theology, Pope Innocent III (1161 – 1216) accepted Abelard’s Doctrine of Limbo, which amended St. Augustine’s Doctrine of Original Sin, and which held that unbaptized babies did not, as at first believed, go straight to Hell, but to a special area of limbo, where they would feel no pain but no supernatural happiness either.

Perhaps Abelard’s best known work is ‘Sic et Non’ (‘Yes and No’), dating from between about 1121 and 1132, in which he pointed out apparently contradictory quotations from the Church Fathers on many of the traditional topics of Christian theology (such as multiple significations of a single word), and outlined rules for reconciling these contradictions. This work rekindled interest in the dialectic as a philosophical tool, and Abelard argued that dialectic (in addition to the Scriptures) was the road to the truth, as well as being good mental exercise.

He made contributions to the field of Ethics, an area rarely touched on in Scholastic teaching, anticipating something of modern speculation with his idea that the moral character or value of human action is, at least to some extent, determined by subjective intention.

Abelard was also long known as an important poet and composer, although very little remains of his work in this field.

The outline of Abelard’s career is well known, largely because he described so much of it in his famous Historia calamitatum. He was born the son of a knight in Brittany south of the Loire River. He sacrificed his inheritance and the prospect of a military career in order to study philosophy, particularly logic, in France. He provoked bitter quarrels with two of his masters, Roscelin of Compiègne and Guillaume de Champeaux, who represented opposite poles of philosophy in regard to the question of the existence of universals. Roscelin was a nominalist who asserted that universals are nothing more than mere words; Guillaume in Paris upheld a form of Platonic realism according to which universals exist. Abelard in his own logical writings brilliantly elaborated an independent philosophy of language. While showing how words could be used significantly, he stressed that language itself is not able to demonstrate the truth of things that lie in the domain of physics.

At Saint-Denis Abelard extended his reading in theology and tirelessly criticized the way of life followed by his fellow monks. His reading of the Bible and of the Fathers of the Church led him to make a collection of quotations that seemed to represent inconsistencies of teaching by the Christian church. He arranged his findings in a compilation entitled Sic et non (“Yes and No”); and for it he wrote a preface in which, as a logician and as a keen student of language, he formulated basic rules with which students might reconcile apparent contradictions of meaning and distinguish the various senses in which words had been used over the course of many centuries. He also wrote the first version of his book called Theologia, which was formally condemned as heretical and burned by a council held at Soissons in 1121. Abelard’s dialectical analysis of the mystery of God and the Trinity was held to be erroneous, and he himself was placed for a while in the abbey of Saint-Médard under house arrest. When he returned to Saint-Denis he applied his dialectical methods to the subject of the abbey’s patron saint; he argued that St. Denis of Paris, the martyred apostle of Gaul, was not identical with Denis of Athens (also known as Dionysius the Areopagite), the convert of St. Paul. The monastic community of Saint-Denis regarded this criticism of their traditional claims as derogatory to the kingdom; and, in order to avoid being brought for trial before the king of France, Abelard fled from the abbey and sought asylum in the territory of Count Theobald of Champagne. There he sought the solitude of a hermit’s life but was pursued by students who pressed him to resume his teaching in philosophy. His combination of the teaching of secular arts with his profession as a monk was heavily criticized by other men of religion, and Abelard contemplated flight outside Christendom altogether. In 1125, however, he accepted election as abbot of the remote Breton monastery of Saint-Gildas-de-Rhuys. There, too, his relations with the community deteriorated, and, after attempts had been made upon his life, he returned to France.

Héloïse had meanwhile become the head of a new foundation of nuns called the Paraclete. Abelard became the abbot of the new community and provided it with a rule and with a justification of the nun’s way of life; in this he emphasized the virtue of literary study. He also provided books of hymns he had composed, and in the early 1130s he and Héloïse composed a collection of their own love letters and religious correspondence.

About 1135 Abelard went to the Mont-Sainte-Geneviève outside Paris to teach, and he wrote in a blaze of energy and of celebrity. He produced further drafts of his Theologia in which he analyzed the sources of belief in the Trinity and praised the pagan philosophers of classical antiquity for their virtues and for their discovery by the use of reason of many fundamental aspects of Christian revelation. He also wrote a book called Ethica or Scito te ipsum (“Know Thyself”), a short masterpiece in which he analyzed the notion of sin and reached the drastic conclusion that human actions do not make a man better or worse in the sight of God, for deeds are in themselves neither good nor bad. What counts with God is a man’s intention; sin is not something done; it is uniquely the consent of a human mind to what it knows to be wrong. Abelard also wrote Dialogus inter philosophum, Judaeum et Christianum and a commentary on St. Paul’s letter to the Romans, the Expositio in Epistolam ad Romanos, in which he outlined an explanation of the purpose of Christ’s life, which was to inspire men to love him by example alone.

On the Mont-Sainte-Geneviève Abelard drew crowds of pupils, many of them men of future fame, such as the English humanist John of Salisbury. He also, however, aroused deep hostility in many by his criticism of other masters and by his apparent revisions of the traditional teachings of Christian theology. Within Paris the influential abbey of Saint-Victor was studiously critical of his doctrines, while elsewhere William of Saint-Thierry, a former admirer of Abelard, recruited the support of Bernard of Clairvaux, perhaps the most influential figure in Western Christendom at that time. At a council held at Sens in 1140, Abelard underwent a resounding condemnation, which was soon confirmed by Pope Innocent II. He withdrew to the great monastery of Cluny in Burgundy. There, under the skillful mediation of the abbot, Peter the Venerable, he made peace with Bernard of Clairvaux and retired from teaching. Now both sick and old, he lived the life of a Cluniac monk. After his death, his body was first sent to the Paraclete; it now lies alongside that of Héloïse in the cemetery of Père-Lachaise in Paris. Epitaphs composed in his honour suggest that Abelard impressed some of his contemporaries as one of the greatest thinkers and teachers of all time.