Peter Abelar views and beliefs. Abelar Pierre. Medieval French philosopher, poet and musician. One against theologian

St. Petersburg

2013

Introduction ................................................... .................................................. ....... 2.

Biography of Pierre Abelar ............................................... .............................. four

Contribution of Pierre Abelar in philosophy and science as a whole ................................... 6

Literary creativity ................................................ ............................. 10

Conclusion ............................................................... .................................................. . eleven

Introduction

The development of atheistic thought in the Renaissance Epoch was very difficult to religious ideas dominating in the Middle Ages, which had an impact on the worldview of people for the millennium. As the Anatol France rightly noticed, during this period, "a happy unnecessant of the flock undoubtedly contributed to ... It is also possible to ... to immediately burn any dissenserous." But this could not completely suppress the thoughts arising from people of the New Time, the Renaissance Age.

It was Pierre Abear that the largest representative of medieval freedomiff was. French philosopher, he was not afraid to declare that all religious representations or empty sound, or they have a certain meaning, an accessible understanding of the human mind. That is, the truths of religion are controlled by reason. "Thickly believes the one who, without understanding, carelessly satisfy what he is told, without weighing it, not knowing how important the evidence is in favor of the reported." The proclaiming the highest authority of the mind, calling nothing to take on faith, the Abelar did not stop before saying: "Don't believe that God said so, but because you are convinced that it is so."

He believed that universals do not possess independent reality; Real individual things. But the universals receive a certain reality in the scope of mind as concepts. The basis of knowledge is a sensual perception in which a person is given a person.

Interesting his ideas about the moral responsibility of a person for their actions. Morality is not, according to Abelar, the whole in the hands of God; The man himself pecks his fate and is responsible for his acts. It is emphasized that a person's act in itself is not angry and not kind. Its character is determined by the intention of a person who performs it.

Biography Pierre Abera

Pierre Abelar was born in 1079 in the village of Pale near Nanta, in the province of Brittany. It was originally intended for military service, but insurmountable curiosity and especially the desire for scholastic dialectics prompted him to devote himself to studying sciences. At the younger age he listened to the lectures of John Roszelin, the founder of nominalism. In 1099 he arrived in Paris to learn from a representative of realism - Guillaume de Chamo, who attracted listeners from all ends of Europe.

However, she soon became an opponent and an opponent of his teacher: from 1102, Abelar has already taught himself in Meluuna, Corbel and Saint-Geneviev, and the number of his students has ever more and more. As a result, he acquired himself an irreconcilable enemy in the face of Guillaume from Shampo. After the latter was erected by the title of the Salon Bishop, Abela in 1113 adopted the management of the school in the Church of Our Lady and at that time reached the apogee of his fame. He was a teacher of many people who are famous later, of whom are most famous: Pope Colesalet II, Peter Lombard and Arnold Brescian.

Abelar was all the recognized head of dialectics and clarity and beauty of his presentation surpassed other teachers of Paris, the then focus of philosophy and theology. At that time, the 17-year-old niece of Canonik Fulber Eloise, famous for beauty, mind and knowledge, lived in Paris. Abeyar praised Eloise's passion that answered him with complete reciprocity. Thanks to Fulbere Abelar became a teacher and a homemade man in Eloise, and both lovers enjoyed full happiness, until the fulber learned about this connection. The attempt of the latter to divide lovers led to Abelar to send Eloise to Brittany, in the father's house in Palais. There she gave birth to the son of Pierre Astrolabia (1118-circa 1157) and, although not wanting this, in secretly he happened. Fulber agreed in advance. Soon, however, Eloise returned to the uncle's house and refused marriage, not wanting to prevent Abelian in obtaining spiritual titles. Fulbert, from Vesti ordered the desecration of Abelar, so that there was a path to high church posts to high church positions in order for the canonical laws. After that, Abelar was removed by a simple monk to the monastery in Saint-Denis, and 18-year-old Eloiza kneaded in Argentele. Later, thanks to Peter, their son Pierre Astrolyaby, brought up by the younger sister of Father Denise, received a landmark in Nante.

Displeased monastic orders, Abelar on the advice of friends resumed lectures in Mesonvillery; But the enemies again began to initiate persecution against him. His writing "Introductio in Theologiam" was made in 1121 by burning on the cathedral in Susson, and he himself was convicted of imprisonment in the monastery of St. Madard. With difficulty, having received permission to live outside the monastery walls, Abelar left Saint-Denis.

Abelar became a hermit in Kaban-sur-Sen and in 1125 he built himself in the nuzhnaya in the Senya Chapel and Clay, named by Parakelet, where they settled after the appointment of his abbot in Saint-Zhildas de Ryuzh in the Brittany Eloise and her pious sisters in monastic. The dismantled monastery of the monastery managed by the monastery difficult for him finally devoted to the revocation of all his writings and teaching to Mont-Saint-Geneviev. His opponents with Bernard Clervosky and Norbert Xantensky, finally, finally achieved that in 1141, at the Cathedral in Sanance, his teaching was convicted and this sentence was approved by a dad with the orders to expose to Abelian imprisonment. However, Abbot in the closure, the presented Peter is honored, managed to reconcile Abelian with his enemies and with a papal throne.

Abelar removed into the clues, where he died in the Saint-Marcel-sur-Son's monastery in 1142 in Jacques Marina.

Abelar's body was transported to Paraleklet, and then buried on the cemetery of Per Lashez in Paris. Next to him was also buried his beloved Eloise, who died in 1164.

The history of the life of Abelar is described in his autobiography "Historia Calamitatum" ("History of My Disaster").

The contribution of Pierre Abela in philosophy and science as a whole

A special situation in the confrontation of realism and nominalism, which was the dominant teaching in philosophy and religion, was held by Pierre Abelar. He denied the position of the nominalists that the universals constitute general reality and that this reality is reflected in each individual being, but he also denied the principles of realists that universals are simple names and abstractness. On the contrary, during the discussions, Abera managed to convince the representative of the realists of the Gilome from Shampo in the fact that the same essence comes to each individual not in the entire existence (infinite volume), but only of course, individually. Thus, the teachings of Abelian is a combination of two opposites: realism and nominalism, finite and infinite. The ideas of Abelar, expressed by a very sharp and uncertain, are intermediaries between the ideas of Aristotle and the teachings of Plato, so the place of Abelian in relation to the teachings about ideas today remains a controversial issue.

A number of scientists consider Abelian a representative of conceptualism - a doctrine, according to which knowledge is manifested with experience, but does not proceed from experience. In addition to philosophy, Abelir has developed ideas in the field of religion. His doctrine was that God gave a man forces to achieve good goals, keeping the game of his imagination and religious belief. He believed that faith was unshakable. Faith, taken without checking without promoting mental strength, is an unworthy free personality.

The only source of truth, according to the ideas of Abelian, is dialectic and sacred writing. He adhered to the opinion that even the servants of the Church can be mistaken, and any official church dogma would be false if it was not based on the Bible.

The ideas of Pierre Abelar were set forth in his numerous works: "Dialectics", "Christian theology", "yes and no", "know yourself", "Introduction to theology" and other works of Abelian were a sharp criticism of the church. Abelian's own attitude to God did not differ in particular originality. Neoplatonic thoughts in which Abelar explains the Son's God and the Holy Spirit only as the attributes of God's Father, who make it almighty, are represented only in the interpretation of the Holy Trinity. The Holy Spirit appeared to him as a kind of world soul, and God the Son is an expression of the omnipotence of God's Father. It was this concept that was condemned by the Church, and accusing him to Arianism. And yet, the main thing that was condemned in the works of the scientist, there was another. Pierre Abear was sincerely believes, but at the same time doubted the proof of the existence of Christian creed. Despite the faith in the fact that Christianity is truly, he doubted the existing dogmaker. Abelar believed that she was contradictory, unpainted, and does not allow for the full knowledge of God. Talking about one of his teacher, with whom he had permanent disputes, Abelar said: "If someone came to him in order to resolve any perplexity, he left him with even greater bewilderment."

Abelar sought to see himself and show other inconsistencies and contradictions present in the text of the Bible, in the compositions of the fathers of the Church and the works of other theologians.

Doubt in the proof of the main dogmas of the church was the main reason for the conviction of the work of Abelar. Bernard Clervossky, one of the judges of Abelar, wrote about this: "Raze faith of simple, recklessly discussed issues relating to the highest, are exposed to the Fathers with the fact that they considered proper about these issues rather silent than to try to resolve them." Later, he puts forward more specific claims to Abelar: "With the help of his wise, he is trying to explore what a pious mind perceives through a living faith. Vera pious believes, and not arguing. But this man, belonging to suspicion of God, agrees to believe only that he previously examined with the help of the mind. "

With these positions, Abelar can be considered the founder that arose in Western Europe during the period of the Middle Ages, rationalized philosophy. There was no other force for him that could create a true Christian teaching, except for science in which he put a philosophy based on human logical abilities.

The basis of the Logic Abelian considered the highest, divine. In his arguments about the origin of logic, he relied on the fact that Jesus Christ calls God the Father's "Logos", as well as on the first rows of the Gospel from John: "In the beginning there was a word," where "the word" in the translation to Greek sounds like "Logos" . Abelar expressed the opinion that the logic was given to people to enlighten them, to find the "light of true wisdom." The logic is designed to make people "and true philosophers, and sincerely believers."

A large role in the teachings of Abelar is given to dialectics. It was the dialectic that he considered the highest form of logical thinking. With the help of dialectics, you can not only reveal all the contradictions of Christianity, but also eliminate them, build a new consistent teaching based on evidence. Abela attempted to prove that the sacred Scripture should be treated critically. His work "yes and no" is a vivid example of a critical attitude towards the main dogma of Christianity.

Scientific knowledge is possible only when the subject of knowledge is a critical analysis when all its contradictory parties are revealed and the explanations of this contradiction and the way it is possible to eliminate it. If all the principles of the scientific name call the methodology, then Pierre Abelar can be called the founder of the methodology of scientific knowledge in Western Europe, which is its most significant contribution to the development of medieval science.

In his philosophical reflections, Abelar always adhered to the principle of "Know yourself". Cognition is possible only with the help of science and philosophy. In the work "Introduction to theology", Abelar gives a clear definition of the concept of faith. In his opinion, this is a "assumption" about things inaccessible to human feelings. Moreover, Abelar concludes that still antique philosophers came to most Christian truths only thanks to science and philosophy.

Pierre Abear very rationalistly interpreted the idea of \u200b\u200bthe sinfulness of people and Christ as the Redeemer of these sins. He believed that Christ's mission was not to redeem human sins with his sufferings, but that he showed an example of a true life, an example of reasonable and moral behavior. Sin, according to Abelar, is an act perfect contrary to reasonable beliefs. The source of such actions are the human mind and human consciousness.

In the teachings of Abelar, there is an idea that moral and moral behavior is a consequence of the mind. In turn, the sensible beliefs of the person are in the mind of God. With these positions, Abelar considers ethics practical science and calls her "the goal of all sciences", as any teaching, as a result, should find its expression in moral behavior.

The work of Pierre Abelar had a significant impact on the development of medieval science in Western Europe, although for the Abear itself they became the causes of many vital disasters. His teachings were widespread and led to the fact that in the XIII century. The Catholic Church concluded that the scientific substantiation of Christian dogmatics is inevitable and necessary. But this work was already engaged in Thomas Akvinsky.

In the dispute of realism with nominalism, dominated at the time in philosophy and theology, Abelyar occupied a special position. He did not consider, like Rosshelin, the chapter of nominalists, ideas or universals (Universalia) only with simple names or distracts, equally did not agree with the representative of realists, the Gilome of Shampo, that ideas are universal reality, as did not allow the fact that the reality is generally expressed in Each particular creature. On the contrary, Abear argued and forced the Gilome from Shampo to agree that one and the same essence comes to each individual, not in all its substantial (infinite) volume, but only individually, of course ("Insysse Singulis Individuis Candem Rem Non Essentialiter, SED Individualiter Tantum "). Thus, in the teachings of Abelar, there was already a reconciliation of the two great opposites among themselves, the final and endless, and therefore it was rightly called the forerunner of Spinoza. But still, the place occupied by Abelir in relation to the teachings about the ideas, remains a controversial issue, as Abela in his experiences to speak by an intermediary between Platonism and Aristothelism speaks very indefinitely and Shalko.

Most scientists consider Abelian as a representative of conceptualism. Abelar's religious teachings consisted that God gave a person all the strength to achieve good goals, therefore, and the mind to keep the imagination game and send religious beliefs. Vera, he said, it is unshakable only on the conviction, achieved by free thinking; Therefore, faith acquired without the promotion of mental strength and adopted without a amateur audit, unworthy of a free personality.

Abelar argued that dialectics and sacred writing are the only sources of truth. In his opinion, even the apostles and the fathers of the church could be mistaken. This meant that any official dogma of the church, not based on the Bible, in principle could be false.

Literary creativity

For the history of literature, the tragic story of the love of Abela and Eloiza, as well as their correspondence, is of particular interest.

After becoming already in the Middle Ages, the property of literature on folk languages \u200b\u200b(Correspondence of Abelian and Eloiza is transferred to French at the end of the 13th century), the images of Abelar and Eloisa, the love of which turned out to be stronger than separation and tonsure, more than once attracted writers and poets: Viyon, "Ballada ladies of the old days "(" Ballade Des Dames Du Temps Jadis "); Farrer, "La Fumée d'Opium"; PUP, "Eloise Abelard" ("Eloisa to Abelard"); The hint of the history of Abelar and Eloisa contains both the title of Roman Rousseau "Julia, or New Eloise" ("Nouvelle Heloïse").

Abelar is the author of six extensive poems in the crying genre (Planctus), which are paraphrases of biblical texts and many lyrical hymns. Perhaps he is also the author of sequences, including a very popular Mittit AD VirginEm in the Middle Ages. All these genres were textyzy, the poems assumed the branches. Almost probably Abelian himself wrote music to his poems, or did the counterfeit the melodies known then. From his musical essays, almost nothing has been preserved, and a few crying recorded in the system of adiasthematics inept notation cannot be decipher. From the noted hymns of Abelar, one - "O Quanta Qualia" preserved.

"The dialogue between the philosopher, Judea and Christian" is the last unfinished work of Abelar. In the "dialogue" there is an analysis of the three ways to reflect ethics as a common foundation.

Conclusion

Due to the effect of time and existing in the period of the Middle Ages, Pierre Abelian could not completely abandon the principles of Catholic faith, and yet, his works in which he advocated the predominance of the mind over faith, for the revival of ancient culture; His struggle against the Roman Catholic Church and its ministers; Its active activity as a mentor and teacher - all this allows you to recognize Abelan as the most outstanding and bright representative of medieval philosophy.

V.G. Belinsky in his work "The general meaning of the word literature" described Pierre Abelian as follows: "... In the Middle Ages, the great people were, strong thought; So, France had abelian in the XII century; But people like him are fruitlessly throwing bright lightning of mighty thoughts into the darkness of their time: they were understood and evaluated after a few centuries after their death. "

Bibliography

1. http://ru.wikipedia.org/wiki/Per_ABelarus

2. http://vpn.int.ru/index.php?name\u003dbiography&op\u003dpage&pid\u003d13

3. http://ru.wikisource.org/wiki/%D0%9F%D0%91%D0%AD/%D0%90%D0%B1%D0%B5%D0%BB%D1%8F%D1% 80.

4. http://www.odinblago.ru/zapadnoe_bogoslovie/dialog/

5. http://www.odinblago.ru/zapadnoe_bogoslovie/per_abelyar_istoriya_bed1/

6. http://ru.wikipedia.org/wiki/Per_ABelarus

7. http://estnauki.ru/shpargalki-po-filosofii/86-stati-po-filosofii/5839-filosofija-pera-abeljara.html

8. http://imp.rudn.ru/psychoology/history_of_psychology/3.html

9. http://vpn.int.ru/index.php?name\u003dbiography&op\u003dpage&pid\u003d13

Quotes

Yes, and no "1136

· So, when it is known that even the prophets and the apostles themselves were not quite alien to mistakes, which is surprising if in such numerous writings of the saints otherwise on the above reason seems to pronounced or written erroneously? And you should not blame the saints, as if waiting for a lie, if, thinking about anything other than this · is in fact, they claimed anything on the borders, but by ignorance.

· Understand to believe

· One thing is to lie, another thing is to be mistaken in speeches and retreat from the truth in words due to delusion, not evil intent.

Isty my disasters "1135

· But well-being always makes fools arrogant, and carefree peaceful life weakens the strength of the spirit and easily sends it to the carnal temptation.

· Human feelings are often rapidly excited or softened by examples than words. Therefore, after consolation in a personal conversation, I decided to write to you, who was missing, a comforting message with the statement of disaster experienced, so that, comparing with mine, you acknowledged our own adversity or insignificant, or insignificant and easier tolerated them.

· So, under the pretext of the teachings, we were entirely indulging in love, and zeal in the classes delivered us a secret privacy. And over the revealed books, words about love sounded more than about teaching; more kisses than wise sayings; The hands were more often drawn to the chest than to the books, and the eyes more often reflected love than watched written.

· Some modern scientists, being unable to comprehend the power of evidence of dialectics, curse it so much that all its positions are rather sofhizms and deception than the arguments of the mind. These blind guides of the blinders who do not know how the apostle says, nor what they say about, nor what they say, condemn what they do not know, and the blackness of what they do not comprehend. They consider fatal to try what they never fell. All the incomprehensible they call them stupidity and all for them are incomprehensible believe in nonsense.

· You can not believed in what I would not understand.

· After all, no one knows exactly virtue, if there is no idea about vice, especially when some vices are close to virtues to the virtues, which is easily deceived by many of their similarity; Also, false evidence with their similarities with the true many are very misleading.

Peter Abelar

Petr Abelar (1079-1142) is the brightest figure of Western European medieval philosophy. He is interesting not only as a philosopher. His life itself, most of which he outlined in the famous written "History of My Disaster" ("Historia Calamitatum Mearum", between 1132 and 1136). This work is the only autobiography of a medieval philosopher.

The eldest son of the small West French knight (his possessions were not far from Nanta), Abelar refused his hereditary rights in favor of the younger brothers, because From the young age he felt a non-gravity for knowledge, to philosophy. The first teacher of a very young abelian became Rosshelin. Then the young philosopher arrived at Chartres (about 1095), located near Paris, the city in which the scientific and philosophical center flourished at the time of the century. Bernard and Teodorick brothers (Tierry) and the student of the first of them Gilber de la Perera strengthened the desire of a young philosopher to master the sciences. From Chartra, Abelar moved to Paris, who in that epoch became the intellectual center of not only France, but also all Western Europe.

Here he became a listener of the Episcopian school, which was then headed by Gilome from Shampo, who was greatly famous. But very soon the listener began to challenge the lecturer, forcing him to modify his philosophical position towards extreme realism. The discussions between them who undermined the authority of the guillom among his students led to the expulsion of the young dialectic from this school. But Abela hardly regretted this, - he opened his own school in Melene, where his teaching activity began. In the future, his struggle with the Gilome continued in Paris. Then Abelar opened a new school on the hill of St. Genevieve on the outskirts of Paris (Latin Quarter, University Center of Paris, originated here. In 1113, Abelar again became a student at the city of Lana (who conducted the struggle in those years for his self-government with a local feudal). This school was headed by the well-known Aselm Lenser in those years. It is in order to deepen their theological formation of Abelar and became a listener of his school. But here the philosopher quickly disappointed and entered into a tense relationship with Anselm.

After stopping attending the lectures of Anselma, the young dialectic still at the same school showed her listeners his own skill - quite critical, and in-depth is the interpretation of biblical texts. In numerous dark places and places causing doubt about their content, Anselm was silent, providing the word to authorities, "Fathers of the Church" (in essence, other theologians were also given). Abelar did an attempt to give her own interpretation, and most importantly, did not hide numerous contradictions and inconsistencies, which took place on various issues not only in the Bible, but also in the works of the "fathers of the church".

In all likelihood, during his stay in the Bogoslovsk school, Abelare was born the idea of \u200b\u200bcreating his work "yes and no" ("Sie Et Non"), compiled by him later and representing a huge amount of quotes from works of various Christian authorities, who often opposed answers to Some and the same theologian questions. Abelar did not consider it possible to coordinate such answers and put forward a "doubt" into their content, which acquired in some cases a murderous importance for the Christian doctrine.

Abelar returned to Paris, where he continued his teaching activities as a master's "free arts". His glory as a very sharp and skilled dialectic spread far beyond France. From the various ends of Europe, numerous students were flocked towards him. The Abelar during these years was on top of his teaching success.

But by the end of this period (by 1119) there was a big misfortune in the personal life of Abelar. He had a famous affair with Eloiza Fulber, a niece of one canonika, his student, an advanced and educated girl of that dark era. She became his wife and gave birth to him, astrolabia, but at the age of twenty years old was forced to go into the monastery after her beloved spouse was committed (under the leadership of her uncle) is a rat and shameful abuse. The Abelin himself, after that, also retired to the monastery, but here he continued his lectures on philosophy. Their new successes opened great discontent and concern from the heads of other schools, whose disciples ran to Abelian. In particular, the hatred of militant clergymen, at the head of which there were two student and followers of Anselm Lansky Alberik Rhinean and Lotulf Lombardsky, accused Abelar, that he continues to lecture on philosophy, who are not consistent with his monastic title, as well as lectures on theology without relevant permission of church authorities. With the support of the Gilome from Shampo, they achieve convocation in 1121 in the Susson of the Church Cathedral and attracted here to their side of the papal legate. The cathedral launched a struggle, in the process of which Abelar defended the Bishop of Charter Godfru and the head of the Chartres of Thierry, in the past one of the teachers of Abelian. The dispute broke out mostly around his theological treatise "On Divine Unity and Trochniki". Seeing how dangerous a public dispute with Abelyar was dangerous, many times demonstrated by the severity of their dialectics, the organizers of the cathedral under the influence of Alburyka and Lotulfa, and most importantly, from the fear of all the annoying influence of Abelar, in essence, carried their decision for his back. The accused was invited to the Cathedral only to sentence to throw his book into the fire and then served in another monastery with very harsh living conditions. The philosopher until the end of the days was seriously worried about his condemnation and burning his book with his own hand.

Students of urban non-church schools and masters who learned about the circumstances of the condemnation of Abelian on the Susson Cathedral, began to openly attack his opponents and persecutors. The challenge of Abelar was surrounded by the chases of his listeners who have worked out his land and supplied teachers with everything necessary. Significant part of them was the so-called Vagatants and Goliada - stray actors-poets and students who have meticulous anti-chillic songs, in which the Pope itself was often ridiculous. All this again restored against the Abelian's former enemies from the theocratic party and created him new ones.

Abela had to escape from the ill-fated monastery. He began to think again about returning to teaching activities in Paris. At this time, he wrote his autobiography, clearly intended for many of his goodwires and students. "The story of my disasters" is permeated by no means monastic spirit.

Abelar's teachings received increasingly distribution, especially after he again (in 1136 and later) appeared in Paris, resumed his teaching activities here and had a huge success of the listeners. Abelar wrote a "dialectic", "keeping in theology", the ethical work of "Konen himself". Both these works and in particular teaching Abelar, his incustrating popularity increased the number of his enemies among the clergy.

The problem of faith and mind is a paramount problem, mainly in the worldview and activities of Abelar, it was its decision that was the main founding of his conflicts with orthodox churchmen and his condemnation. The Abelian solution to this problem is inseparable from its position of the hot and convinced supporter of dialectics (i.e. logic). A greater apologist of dialectics than Abelar, until the medieval Western European philosophy did not know. Ancient Greek philosophy, the rod of which Abelar saw in the dialectic, attracted him more Christian theology. Of course, Abelian did not strive to replace the Christian trust of philosophy. As a thinker of his era, he was convinced that the first and wider, and deeper the second. But at the same time, he was convinced that antique philosophers even before the appearance of Christianity came to many of his truths. They proclaimed truthful teachings, and they have no guilt in the fact that they were not even baptists. God guided them to the truth on another path, which deserves the most attentive study. So carried out Abelar the apology of ancient, "pagan" philosophy.

The most valuable her property is dialectic, for "the first key of wisdom is constant and frequent questioning" (prologue to "and no"). You can reduce the Abelian understanding of dialectics to three by the main provisions: firstly, the doubt, distributed and on the sacred authorities (but still not on the Scripture itself); Secondly, the maximum independence of the researcher; Thirdly, its free and critical attitude towards theological issues. By virtue of these provisions, the philosophical mind turns out to be a supreme judge and in the intimate sphere of sacred mystery. Abelar was powerless to understand the illusion of his attempts to eliminate contradictions from the Christian creed. It is the presence of their religion and differs from philosophy. The identification of theology with philosophy, which he actually sought, - obviously utopian enterprise.

Although the dialectic cannot be, according to Abelar, is reduced to the issue of universal, still this question has always been in dialectics one of the most important. The universal is an absolutely real "thing", which is present as a constant entity in all single things of its class. The unit of these things is explained by the presence of some random external forms in them, individualizing the identical substance contained in them. Universal - not just a word having only physical sound, but a word with a certain meaning; Universal Word able to determine many items to be leaving towards them.

The historical merit of Abeler in the history of the Western European philosophy of the Middle Ages is that he allocated a sphere of sensual knowledge and arise universals, general concepts expressed in words that have a certain meaning, one or another meaning. In the process of knowledge of things, the human mind is distracted from those properties, signs of things that are so individual that they are impossible to "tear" from this thing. Bypassing these properties, it as if "collects" those of their properties that combine this thing with other things of the same "status". This is the process of abstraction, distraction, universal education.

The content of the article

Abelar, Peter(Abélard, abailard) (approx. 1079-1142), French philosopher and theologic scholast. Born in the town of Le Palle (or Pale, from Lat. Palatium) near Nanta in Brittany and spent his whole life, moving from some schools and monasteries to others, why was the "Paripateticus Palatinus". At first, Abelar was interested in mainly logic and dialectics, which he studied at the most famous teachers, in particular, in Roszelin (representative of nominalism) in the horse near the bath and the guilloma from Shampo (a representative of realism), who led the school with the Cathedral of Notre Dame in Paris. Abelar's method, subsequently brought to excellence in the composition Yes and no(SIC ET NON.), gave him a huge advantage in disputes, so from the very beginning he was not so much a student of his teachers, as their opponent, and the last not without jealousity reacted to the fact that Abear OK. 1101 opened his own school, first in Meleny, and then in Corbae.

The attack of the disease forced Abelar to return to Brittany, but then he again joined the gilometer from Shampo. Abelar was very ambitious young men and dreamed of occupying the place of the teacher, heading the Cathedral school notre-ladies, but at that time it could not be any speech, and approx. 1108 He began to teach independently near Notre Dame, on Mount St. Genevieve; Subsequently, his school served as a kernel around which the University of Paris was formed. Abelar appealed to theology he studied under the leadership of Anselma Lansky. Although Abelar was an exceptionally subtle and sophisticated theologian, his underlined desire to rely primarily on the mind, the readiness to consider any point of view in the dispute, its vanity, as well as the inconsistency of some of his wording restored church circles against him and made it vulnerable to heresy accusations. In 1113, he nevertheless headed the Cathed School of Notre Dame, although he did not have a priestly san.

Abelar and Eloise.

Abela was at the top of his academic career when his attention attracted the charming niece of Canonik Fulberan - Eloza. Abelar has achieved permission from her uncle to settle in their home as a teacher, after which it was easily conquered her feelings. Abelar offered Eloise to join a secret marriage to soften the anger of her relatives. Eloisa objected to this marriage - not only because he would prevent academic career of Abelian, but also because she, believing the theophraist, Senecé, Cicero and St. Jerome, was convinced (apparently, completely sincerely) that classes of philosophy are incompatible with marriage. However, Abelian insisted on his. Eloiza went to Brittany, where in the house of the sister Abelar gave him a son, astrolabia. Then she returned to Paris, where Fulber marched without publishing them in the presence of only the necessary witnesses. At this time, Abelar was about forty, and Eloise - eighteen years. Relatives of Eloisa remained unhappy that the marriage was concluded secretly, believing that this was more rescued by the career of Abelian than the reputation of Eloisa. And when Abelar, wishing to protect Eloise from constant reproaches and insults by the members of her family, sent it to Arzhante, where in the monastery Benedictina she accepted the monastic robe (but not yet kneading), her relatives, bribing the servant, broke into the dwelling of Abelar and subjected Its dedication. The story of abelian infants was told by him in autobiography History of my disasters(Historia Calamitatum Mearum.).

Abelar in the Benedictine Order.

After that, Abelan adopted Benedictine vestments and, apparently, brought sacred vows in the royal abbey of Saint-Denis, where he continued to teach. However, his enemies, expressing doubt in the orthodoxy of the exercise set forth in the treatise About divine unity and trinity(DE UNITATE ET TRINITATE DIVINA), it was achieved that on the Susson Cathedral (1121) this treatise (but not the Abelar himself) was convicted. According to the sentence of the Cathedral of Abelar, for some time spent "on correction" in the abbey of St. Mandard, after which he returned to Saint-Denis. Soon after, he brought the dismice of the abbey of Abbey, Adam, performing the condemnation of the negligence of the monks, as well as having risen the legend that the founder of the abbey was St. Dionysius Areopagitis, according to legend facing Christianity by the Apostle Paul.

Abela had to escape from Saint-Denis, and he found shelter in a small monastery in Champagne, where he lived in a quiet life, until the death of Abbot Adam. The new Abbot, Sugarya, allowed the Abelian to live in monastics anywhere on his choice. Abelan settled the hermit in the forests near Troit, where he arranged a chapel dedicated to Parakelet (St. Spirit - Comforter). In 1125, he unexpectedly received an invitation to head Abbey from Saint-Golden Monks in Brittany. When the nun Argentei was accused of non-compliance with the charter and they were dissolved by the Holy Throne at the request of Saint-Denis Sugarya Abbot, resumed the long-standing claims of his abbey on the land of this monastery, Abelar offered Eloise and her sisters expelled in Paraklet. Letters made up famous Correspondence Abelar and Eloiza belong to the period after 1130, when Eloiza became the priority of a new female monastery in Paraklet. These letters, in many ways reminiscent of the correspondence of CV. Jerome with pious women, whose spiritual mentor he was, - St. Yulia, Evstocheia, Marcello, Azella and Paul, testify to the ever challenge of Abelian's striving for holiness and the stubborn reluctance of Eloiza to abandon the memory of his passionate love.

Abelar was not the abbot that answered the tastes of the monks of Saint-Gold. About 1136 Abelar had already taught again in Paris, where he had such promising students like Arnold Bresciani and John Salisbury. However, his attitude to conservative church circles remained still hostile, which prompted Bernard Clervoskoy to turn to French bishops with a proposal to impose a ban on the teachings of Abelar. As a result, a number of abelian theses were convicted at the Location of Sansk Cathedral (1141). The Theologian appealed directly to Innokenti II so that Dad himself examines his business. On the way to Rome, he stopped in the abbey of the clues, where he learned that Dad approved the rulings of the Sansian Cathedral. The prior of the Klyonian Abbey of Peter, Honorable Heptually accepted Abelian, made it with Bernarr Clervoskim and achieved that Dad Innokenti softened his attitude to Abelian. Having adopted the invitation of Peter Hostal, Abelar remained in the clues, where he spent the next two years, teaching young monks at the school of Abbey. Abeler died at the age of sixty for three years in the monastery of Saint-Marseille near the chalon on April 11, 1142. Initially, Abelar was buried in Saint-Marcel, but later his remains were transferred to Paraleklet. Currently, the remains of Abelian and Eloisa rest under the general tombstone on the cemetery of Per Lashez in Paris.

Abelar's teachings.

The logical writings of Abela - such as his Dialectics, - are devoted primarily to the problem of universal. Abelar was convinced that he had to go further Roszelin, who understood the universal as a "physical reality", and refer to the problem of "values." Nevertheless, he never came to the metaphysical interpretation of the problems of logic and did not answer the question of what is "significant" in the things themselves. In the field of ethics, Abelar was occupied primarily by the rationale for morality and, with a sympathy inherent to the human race, he saw the basis of moral actions in the consent of a person with conscience and in the originalness of intentions. The main differences between Bername Clervoskim and Abelyar were associated with the problem of grace. The first insisted on the exclusive role of Divine Grace in the salvation of the human soul, the second emphasized the importance of individual efforts.

Introduction

The beginning of the processes of professionalization of mental labor and the formation of a social type of intellectual was supposed to be in the classical period of the European Middle Ages.

The theme of my report is "Intellectuals. Peter Abelar. This topic is relevant today. The figure of an intellectual, which has its own history, seems to me very remarkable and meaningful to the history of Western thought.

In my study, I will not stop specifically on the contents and forms of medieval science and education. In the center of my report, there are ways to form a new sociocultural type of a medieval person, the organization of intellectual labor in the medieval society, "people of knowledge" claimed to which social status, and what place in society they were assigned.

This topic is directly related to the medieval city, the study of which is an integral part of modern medievalism.

In 1924, the work of "Abelar" of Fedotov GG was issued ABELAR. - St. Petersburg., 1924. G.P. Fedotova. He one of the first in domestic historiography investigated the life and scientific activities of the chief representative of the intellectuals - Peter Abela. Three parts are symbolically highlighted in the book: "Fate", "Man" and "Thinker". But all labor is dedicated, and this can be argued without any reservation, the personality of Abelar. Fedotov with a deep understanding and, undoubtedly, with sympathy reproduces the peripetics of the tragic fate of his hero, carries out a subtle historical and philosophical analysis of his philosophical views. But, ultimately, the life path, and the philosophical creativity of Abelian are considered by the researcher as an expression of the personality of this legendary intellectual of the XII century.

In the book of J. Dubi "Europe in the Middle Ages" Dubi J. Europe in the Middle Ages. Per. With Fr. - Smolensk, 1994. It is described about how artworks were created: what is dictated by the need for their creation, what thoughts and words they gave birth to contemporaries. The book Dubies also tells about the worldview of people who inhabited the past, how they understood the world around themselves, about their attitude towards life and death.

The next job to which I used to disclose the topic is "medieval culture and a city in a new historical science" Yarstreskaya A.L. Medieval culture and city in new historical science. - M., 1995. A.L. Hawk. The book is five essays dedicated to different aspects of the study of the medieval city and its history. The fourth and fifth essays are introduced into the cultural space of the city, the features of urbanism in the Middle Ages are considered here, characterized by the main components of the medieval and primarily urban culture, some aspects of the history of everyday life.

In the book of J. Le Goff "Intellectuals in the Middle Ages" Le Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. We are talking only about one aspect of medieval thought, only about one type of scientists. He finds the variety of intellectuals and shows temperaments, characters, various interests of a "new human type".

In the collection of articles "The history of world culture. Western heritage: Antiquity - Middle Ages - Renaissance "is the section" Culture of the Middle Ages and the historian of the end of the twentieth century "Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century // The history of world culture. Western heritage: Antiquity - Middle Ages - Revival. - M.: RGGU, 1998. Related scholar-mediwist A.Ya. Gurevich. In this article on the material of medieval culture outlines some of the most important ideas of modern historical science. Gurevich leads his point of view on the composition of the essay of Abelar "The History of My Disaster", without agreeing in part with established views.

Intetative is the work (or rather recorded special courses) "Intellectuals and intellectual labor in the medieval city" Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. - M.: IVI RAS, 2000. Domestic medievist P.Yu. Uvarova. The elected genre of Uvarov described "as historical sociology." Historical - because to understand the reasons for folding the category of intellectuals, specific historical circumstances are considered (region, traditions, society needs, socio-political conjuncture). Sociology - as the focus is on the emergence and development of a certain social institution, its role in the public structure; The mechanisms of functioning of a specific environment are detected.

LM Bathkin in the work "European person alone with him" Bathkin L.M. European person alone with him. - M.: RGGU, 2000. Investigates the historical source of "History of My Disaster", where compares him with the autobiography of Petrarki.

Purpose of the study:determine the factors for the formation of a new social layer, its composition and status that intellectuals occupied in society; show the life of a bright representative of the Intellectual Group Peter Abelar.

To achieve this goal, I used historical sources. The most important thing is the so-called autobiography of Peter Abelian "History of My Disaster" Abelar P. History of My Disasters / Ed. Sidorova N.A. - M., 1959.L.Resurs: http://lib.ru/hristian/ablar/ablar.txt, where he talks about his life, full of attacks, envy and persecution. But there is also a place and love that he experienced to Eloise. He first told about his feelings in such a story style.

The next source is the "anthology of the pedagogical thought of the Christian Middle Ages", the anthology of the pedagogical thought of the Christian Middle Ages. T.1-2. - M., 1994. Where briefly describes the biography of intellectuals, and then their teachings are given, treatises. I used this source only once, since in my report examined in detail only one representative of this layer - Peter Abela, and did not sharpen attention to scientific works and teachings.

Meets in the course of the study excerpt from the collection "Novorelino". In this book, "several colors of graceful speech, the answers of the courtesy of Ile of witty, examples of generosity and courage, which were many decent people in the past times," Notellino / Ed. Andreeva M.L., Sokolova I.A. - M.: Nauka, 1984.L.Resurs: http://lib.ru/inoold/world/novellino.txt

The report consists of introduction, 2 chapters and imprisonment. The first chapter is "Intellectuals", the second chapter - Pyotr Abelar - which in turn is divided into two paragraphs - "History of my disasters as a historical source" and "Life path of Peter Abelar."

Chapter 1. Intellectuals

Modern European-type intellectual is a person not only busy in the advantage of mental labor, but also obliged to their social status to this lesson. Modern intellectuals should look for their roots in the cities of Middle Ages.Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

Among the sets of definitions: people of science, scientists, clerics, thinkers (terminology belonging to the world of thought, never differed in certainty) - the word "intellectual" marked the area with well-defined borders. We are talking about school teachers, Matrah. For the first time, it is pronounced in the Epoch of the Early Middle Ages, then it is distributed in the city schools of the XII century, and in the XIII century goes to universities. So refer to those whose crafts were thinking and teaching their thoughts. This union of personal thinking and transferring it by learning characterized by intellectual. Perhaps, until the current era, this environment has never had such clear outlines and such a consciousness of its own significance, as in the Middle Ages. Le Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 4-5.

Until the middle of the XI century, scientists and poets could be found at the courtyard of the sovereign. Schools, where "free arts" were taught with some Episcopal cathedrals - Chartres, Reims, Cologne. But the greatest glory reached scientists from the monasteries - Saint Galen, Reichenau, Fulda, Newkorwa, Kloit, Beck and many others. This period in the history of science and education with full right is called monastic.

Medieval intellectuals of the urban period relied on the rich heritage of the previous era, not going, by the way, to refuse him. Ivarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/kurized sciences remained unchanged from the period preceding the XII century. These were the so-called" seven free arts ". These 7 ways of knowledge led to theology , Queen of sciences, with the help of which it was possible to try to penetrate the divine Tayysydyuby J. Europe in the Middle Ages. - Smolensk, 1994. - P.126. The high status was of their intellectual activity, which was understood as something sacred needed to save as a separate soul. And the whole "community of faithful". Uvarov argues that the incomminus of knowledge from the priesthood continued to spread to the diploma and then when their classes were already quite worldly character. Ivarov P.Yu. History of intellectuals and intellectual labor in medieval Europe. EL.Reresurs : http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

Intellectual Middle Ages in the West is born together with cities. He appears along with their flourishing related to the development of trade, industry (let's say modestly - crafts), as one of those masters who have gathered in them under the influence of the division of labor. Labor Goff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 8.

Nevertheless, the intellectual activity of the city era was very different from the previous period. First of all, there was a rapid increase in the number of educated people who led to a high-quality rope. In 1115, Gwiebert Krashani wrote about the events of sixty years ago: "In times, shortly before my childhood and in my childhood years, school teachers were so little that there were almost impossible to meet them in small towns, and they were rare in big cities. And if it was possible to accidentally find a teacher, his knowledge was so scarce that they could not be compared even with the formation of current stray clerics. " Considering the Carolinkskoy revival as such, it can be said that during the Great Reform of the Benedictine Order of 817, which the Emperor Louis is pious inspired by St. Benedict Anianian and which was closed on behalf of the very initial Benedictine monasticism, the "external" schools of the monasteries were closed. Clean Caroling Monarchy during the Renaissance period as if in a small nursery grown officials and politicians for a closed, extremely small elite. Republican textbooks of French history are mistaken in their praise Karl the Great (by the way, illiterate), making out of him the patron of schools. But it is worth paying tribute, since the works written at this time will be of value and application in XIIIV. HURCH J. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 9.

The concentration of knowledge in the cities had at least two important investigations. First of all, a social environment was created here, capable of providing sustainably favorable conditions for the development of culture, while the monastery culture was fragmentary and vulnerable - a raid of the enemy, a fire, a bad temper of the abbot could stop the development of a distinctive spiritual tradition. In the same way, the patronage of education at one rulers rarely was rare when its successors continued on the same scale. Secondly, the concentration of educated people in the cities led to professionalization. The monks could treat the sick (what they were successfully engaged throughout the Middle Ages), could create magnificent manuscripts in scripts or writing scientists, but all these classes were only the views of the monastic feat, the rescue means of the soul along with the wearing Verig or physical work. Social significance of such classes was a kind of by-product. As well as the best monastic schools, only "Oblati" - children intended to become monks of this monastery.

Urban intellectuals were engaged in other motives - thrust for knowledge, the desire to bear people the light of the mind, as their apologists argued, or the thirst for worldly glory, stupid curiosity and korestolubia, which opponents accused of. The main thing is that these social goals they sought to realize the advantage of the field of intellectual work, which became the main activity. In addition, concentration and professionalization were accompanied by a growing division of labor, a specialization of knowledge regions. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

Make something new, becoming new people - the intellectuals of the XII century perceived themselves. They were new, modern and knew how to be. But such new, which were not challenged the ancients; On the contrary, they imitated them, they fed them, plunged on their shoulders. "From the darkness of ignorance to the light of science, you do not raise, if you do not say the works of the ancients with the most lively love," writes Pierre de Blois. - Let the dogs go, let the pigs grunt! I will not become a smaller supporter of the ancients. All my thoughts are about them, and the dawn of every day will find me for their study. "Lovely Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 11.

But is this imitation slave? In the future, we will see that many ancient introductions in Western culture have been and poorly digested, and badly adapted. But in the XII century it was all so new!

Trade relations with the East also contributed to the development of science. Together with spices and silk on the Christian West, manuscripts, bearing Greco-Arab culture, came.

The Arab culture was primarily intermediary. The works of Aristotle, Euclide, Ptolemy, Hippocratic, Galen preserved in the east of Christian heretics and pursued in Byzantium Jews. From them, these essays moved to the library of Muslim schools and were well accepted there. And now the inverse movement began, which brought them to the shores of Western Christianity. At the same time, the role of a narrow band of Latin states in the East was small. This front of the meeting between the West and Islam was, above all, military: collisions, crusades. Here they exchanged shocks, not ideas and books. Through this strip of hostilities penetrated few essays. The two main zones of contact, the transfer of Eastern manuscripts was Italy and even more Spain. Neither the temporary consolidation of Muslims in Sicily and in Calabria, nor the wave of Christian reconquitors never interfered in these places peace exchanges. Half J. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 14.

Christian hunters for the Greek and Arab manuscripts each reached Palermo, where the Norman kings of Sicily, and then Friedrich II with their three-speaking office - Greek, Latin, Arabic - founded the first Italian yard in the Renaissance style.

Patterns of this Renaissance were translators. The West no longer knew Greek: Abelian mourned it and exhorted the priests to fill the gap, thereby introducing people to the sphere of culture. The scientific language was Latin. Arabic originals, Arab versions of Greek texts, Greek originals - they needed to translate, or alone, or - and most often - groups of translators. West Christians helped Spanish Christians who lived under the rule of Muslims (Mozarars), Jews and even Muslims themselves. Thus, there was an association of all abilities and skills. Fame received one of these teams, collected by the scientist Abbot Klyona, Peter Honorable, to transfer the Quran. Ibid. - p.15.

Spain's Christian translators applied not so much to Islam himself as Greek and Arab scientific treatments. Klyona Abbot emphasizes that considerable remuneration required, in order to acquire specialists. For professional work followed well to pay.

The intellectual of the XII century was a professional: he has its own, obtained from the ancient, objects, its own technique, which in the main thing also has an imitation of ancient. But it is used in order to go further ancient, like Italian ships using the sea to swim for the wealth of the East. Such is the meaning of the famous saying of Bernard Charter, which was often repeated in the Middle Ages: "We are dwarfs who have rummaged on the shoulders of the giants. We see more and farther than they, not because we look at us sharper and we ourselves are higher, but because they raised us up and erected on our gigantic height ... "Le Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 13.

As mentioned earlier, the city gives rise to intellectuals, that is, it can be said that the chronological coincidence of two phenomena is occurring - the emergence of European intellectuals as a special social group and the formation of the medieval city of the "classic type" is in linear dependence (the city appears, and the needs of this new organism give birth to a new Social environment). But everything was much more difficult. Uvarov claims that by no means of the city, especially at first, were the main consumers of labor of intellectuals. In the services of secretaries and lawyers, rulers and their judicial curias needed, an emerging papal bureaucracy; Doctors served mainly by the elite of the feudal society; Theologians needed churches for the formulation and protection of faith dogmas. Rather, we can talk about a single reason - the complication of social life, which caused the flowering of cities and the breeding of intellectuals. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

The demand for knowledge began to grow steadily around the middle of the XI century, and they could be easier to find them in the cities. There were cathedral schools, unlike the monastic schools, accessible to everyone, here, here some urban monasteries found their "external" schools (ExtraMuros), and finally, there were more and more private schools. Ibid.

As the journey became an increasingly affordable thing in the best schools rushed the hoochie to the adventures of intellectuals. As a result, centers were formed, in which science and training activities were concentrated. Dyubi J. Europe in the Middle Ages. - Smolensk, 1994. - P. 125.

Italian cities and this turned out to be ahead of all. Already in the first half of the XI century. Pupils flocked to study the basics of law and eloquence in Ravenna and Pavia, where Peter Damiani shone. Special success fell to the share of Bologna. This city was at the junction of various legal traditions - Roman, Langobard and Byzantine. Here he taught one of the best lawyers of his time - Irnery. At the beginning of the XII century, summarizing the achievement of his colleagues, he reaches the revolution in the law. He is credited with merit the information of fragmentary legal arrangements in a single building of Roman law, equipped with glosses - comments and explanations on the fields. And, finally, he attached great importance to Casuity - systematically putting forward particularly intricate, controversial issues, with the resolution of which the various laws, opinions of comments, references to the precedents are reduced.

The application of logic made a coup and in theology. To the greatest degree of the formation of theology, based on the laws of rational thinking, is associated with Paris schools, where in the first half of the XII century they were taught by Gilome from Shampo and Abelar. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

Materials and Scholars crowd either on City with his school with the cathedral, or on the left bank with his increasing number of schools, where they enjoy significant independence. In addition to the permanent professors of Capella Notre Dame, Kanonikov Saint-Victor and Saint-Geneviev, and more independent Matters appear - Professor Agrege, who received the LicentiaDocendi school head and from the hands of the head of school. They attract the Saint-Victor and Saint-Genevian monastery and Saint-Geneva to their private houses or open for them. Paris is obliged to be his glory, first of all, the flourishing of theological education, which constituted the top of school disciplines; But soon - and even even more - this glory comes to him from the branch of philosophy, which, by contacting Aristotelisa and using the force of judgment, will extols the rational abilities of the mind - dialectics.

So, Paris is really or symbolically done for the city-light-light, the original source of intellectual joys, and for others, the devilish verteres, where the debauchery of the smoked philosophy of the minds mixed with the abomination of life, a devotee, guilt and women. The big city is the place of death, and Paris is a modern Babylon.

St. Bernard appears to Parisian teachers and students: "Leave this Babylon, run, save your souls. Fly all together in the cities-shelters, where you can reassure in the past, live grace in the present and with the hope of the future (we are talking about monasteries). In the forests you will find much more than in the books. Trees and stones will be taught more than any teacher. "Horoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 20-21.

But the evidence of a completely different kind:

"Movement with love for knowledge you reach Paris and take such a desired Jerusalem ... Abode of Wise Solomon. Clearyrs are so abundant here that the numerous population of the Mijan exceeds. Happy city, where holy books are read with such a zeal, where their complex sacraments are resolved due to the gift of the Holy Spirit, where so many famous professors, where theological science is such that it can be called a hail of education. "

So, and supporters, and opponents of a new way of life of intellectuals note the unprecedented degree of concentration of educated people, their constant mutual communication as the main condition for existence, their new motivation (trade in books and knowledge). And, the main thing is a city lifestyle. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

We figured out what was the basis of the formation of a new sociocultural layer of the Middle Ages, now we find out who meant under the concept of "intellectuals".

First of all, these are people of book culture engaged in mental labor. The Middle Ages did not know the general concept of "intellectual". Terminological certainty came to intellectuals slowly. The most radical of them, such as Abelar or Averroists of the XIII century, highlighting itself from the rest of the masses of people, preferred to be called philosophers. They were called "Doctor", "Professor", "Master", "Library", that is, knowledgeable Latin (as opposed to ignorant - "idiot"). On the Pyrenees, the name "Letrados" referred to educated officials, mainly from the number of judges. Approximately this was the meaning of the French term "GensDeslettres" - as lawyers or notaries were called, but also university teachers, and later - writers, poets, scientists. Ibid. The term "Master" after the XII-XIII century. Not only not only people who have succeeded in the sciences, but could well refer to some owner of the craft workshop.

Clearyts belonged to intellectuals in their self-consciousness: people of spiritual title, they did not have church orders and posts, but were related to the school and universities and received material support from the city council or church and remuneration from students. Sustreskaya A.L. Medieval culture and city in new historical science. - M., 1995. - C.317.Uvarov said that the self-sizing "cleric" indicates not so much on belonging to the church, as for education. In this sense, Kristina Pisanskaya called Karl V "good cleric", noting his wisdom and scholarship. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. El.resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/ clerics, scholars, and even surpass all the knights in the nobility because of its« vertusescrites », a special kind of virtue, but also due to perform essential functions of the keepers. laws, the basics of the world order. ibid.

During this period, the idea of \u200b\u200bthe scholarships as a free "giving God" is replaced by the belief that knowledge is the same product as other, and teaching is one of the types of city specialized labor, which is paid. It is like a corporation, just as the leading branches of urban production were organized, and a medieval university arises. He is a corporation of intellectuals, and this is reflected in its attributes. Jastebutsky A.L. Medieval culture and city in new historical science. - M., 1995. - p.18.

In addition to the handful of professional masters and several dozen university corporations, there was an extensive, but amorphous university environment. With this vague concept, we can designate people, one way or another contacting the university culture. They could include those who once studied at the university, becoming the judge or advisor on the royal, church or urban service, poets and writers, biographically related university, which were not only in Latin (like Vagant), but also on national languages. For example, Master Jean de Mön can be attributed to them, the author of the second part of the poem "Roman about Rose" or Jeffrey Chosera, a graduate of one of the innovations, legal universities and a translator of Rose to English in English. Of course, the external face of this culture is unusually difficult to determine, at least due to the multiplicity of the Lichin, in which the intellectual was performed (depending on the situation, he could consider himself primarily a citizen, a man of church, a servant of the king, a lawyer, a fan of elegant literature - these roles are quite Could get in one person). Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

No matter how the composition of this intellectual layer is diverse, but it is impossible to confuse a special strange group. It is Goliada, for them Paris - earthly paradise, a rose of the world, the balm of the Universe. Paradisiusmundi Parisius, Mundirosa, Balsamumorbis.

To the question - who are such Goliarda, cannot be answered with confidence. Anonymity hiding most of them, legends, fleece themselves, or those that applied to their enemies, richly arched with slander and eloquence; Finally, the stories folded by the erudites and modern historians, lost in deceptive similarities and blinded by prejudice. Hourly Zh. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 21. Other of these stories take the curses of cathedrals and synodes, as well as some church writers of the XII-XII centuries of Clerying Goligadov, or wandering clerics, name-winners, depressants, phonogram, jesters. Some portrayed them as God, pseudoatunts, looking at them with a famous moutigation (let young people fuck!), Then with caution and contempt (confusion, violators, aren't they dangerous?). Others, on the contrary, see their kind of urban intelligentsia, a revolutionary environment, open to all forms of explicit opposition to feudalism. Where is the truth?

Refusing fantastic etymology, it turns out that even the origin of the word "Goliard" is not much. He was considered derived from Goliath, the incarnation of the devil, the enemy of God, or from Gula, is a pharynx, in order to make the enemy of God's Pianchug and Gorlopanov from the students. Golias - the historical founder of the Order, whose members were Goliad, could not be found. There are only a few biographical details of some of them and the collections of poems are individual or collective, Carminaburana, - as well as cursing or focusing their modern texts. Lady Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 22-23.

They have formed a medium where the society was eagerly criticized with his institutions. Whether they are urban, peasant or even noble origin, Goliada were, first of all, wanderers, typical representatives of that era, when demographic growth, the awakening of trade, the construction of cities was undermined by feudal structures and discarded on the roads, collected at intersections (which were cities) The genus of declassed, brave, beggars. Goliada is the fruit of social mobility characteristic of the XII century. Already a flight beyond the established structures was a scandal for traditionally configured minds. Goliada were fugitives. They fled without having livelihoods, and therefore in city schools were shot down in the packs of poor Scholyarov, who lived on and how they would have, bent, who became servants from their more wealthy feasures. To earn a living, they sometimes were made by circus and jesters; Hence, probably happens another name. But it should be remembered that the word joculator, a juggler, in that epoch was an epithet for all those who were found dangerous who wanted to throw out the society.

These poor Scholars had no permanent housing, nor revenue, nor the benefits, and therefore they were laughed in intellectual adventures, followed by the teacher who visited them, flew to celebrities, transferred to the city to the city. They form the backbone of the school vagrancy, which was so typical of the XII century. They bring in it the spirit of adventures, impulsivity, dying. But they do not make up some class. They differ in their origin, they have different claims.

The topics of their poetry mercilessly attack society. Many of them are clearly distinguishable the features of revolutionaries. Game, Wine, Love - Here are the trilogy chasing by them, which caused the indignation of pious shower of that time, although this sin easily forgive modern historians. Low Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 25.

Here is an excerpt from "confession" Archips of Cologne (XII century), well known as one of "Carminaburana"

Created from the matter of weak, lightweight,

I am like a sheet that the field is driven by the wind.

As a rook, that feeds lost in the sea, like a bird in the air Nanebez to the square, I wear everything without carefully I am on my grief.

Wounds the heart of the wonderful girl bloom - I am accurate every one - even in imagination!

Secondly, I'm gambling with gambling;

Often she is obliged to the nague shameful.

But then the unhapping spirit is my non-saying

I will inspire the best of the poems undoubtedly.

In the kabaska, take me, death, and not on the bed! Being to the guilt is only more expensive. Will sing and the angels are more fun too: "Over the great drunkard, I am aware of God!"

I think about your salvation

And only to the carnal joy of flax soul.

Fight natural, right, work in vain:

It is possible in front of the girl the species store

impassive?

Over the soul of youth, the rules are not powerful:

He flammifies the form of the beautiful. (Per. O.B. Rumera) ibid. - P. 25-26.

In the image of the Fortune Wheel, which constantly appeared in the vagatant poetry, contains not only a poetic topic; And, of course, they were invested in this image more than their contemporaries, which without malicious intent and without rear thoughts depicted this wheel in their cathedrals. However, the rotating wheel of the fortune, the eternal return, the blind case, the overthrow of the succeeding, essentially is not both revolutionary topics: they reject progress, deny the meaning of history. They can call for public shocks, but just so much as there is no interest in the day after the day. It is in these images that the Goliards leaning appears to Bunt, if not to the revolution: they were singing them and depicted in their miniatures. Hourly Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 26.

The poetry of Vagatants falls on all representatives of the early Middle Ages long before it became a common place of bourgeois literature, - on churchmen, aristocrats, even on the peasants. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

In the church, the favorite targets of Goliadov are those who are socioly politically, ideologically most attached to public structures: dad, bishops, monks.

Antipap and Anti-Grah Inspiration of Goliradov brings them closer, but without mixing, with two other currents. Firstly, these are damagles who attacked, first of all, on the worldly claims of the papacy and the sides of the empire against the clergy. Secondly, the moralization of the reproaching dad and the Roman courtyard for compromises with a spirit of time, for a luxury, for korestoloby. Of course, in the imperial party there were quite a few Goliradov - at least the same architecture Cologne, - and their poetry often has their own source antipaps, but also by tone, and in the spirit of Goliada obviously differ from deaths. In the Roman high priest and his surroundings, the deathbeds saw chapter and a guarantor of social, political, ideological order, moreover, the head of the social hierarchy, while Goliads were not so many revolutionaries as anarchista. Holidays. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 27.

Peter Abelar also treated Goliards, but he was something big for this group - the glory of the Parisian environment. Abelar is the first great intellectual of the modern type, the first professor. Surprises the unusualness of his career and life. But this will be discussed in detail in the next chapter.

Scholasticism.The main activity of the overwhelming majority of scholast scientists is usually contemptuously ignored by historians of science and there are certain foundations. But still, their social role deserves attention. Scholasticism, or "School", i.e. The "scientist", philosophy arose as an answer to doubts and contradictions existing in any religion and philosophy, especially recognizing the priority of faith over knowledge. A wide penetration in Western Europe at this time of the ancient heritage gave Scholastam a new tool with which, without rejecting the mind, could be convinced of the correctness of theological and philosophical constructions. This tool is logic. Scholastic deduction fit into the Christian picture of the world. The permeability of the world by divine unity in combination with its hierarchical structure made it possible to apply logic; With its help, a solid building of the world was erected from individual elements of being. External expression This tendency to argue the whole world in a slender scheme and it received it in the famous "amounts" - vaults of knowledge about the world. The highest achievement in this area should be called the "amount of theology" of Foma Aquinsky, many different labor concerning all parties to the existence of a person and space. Anthology of the pedagogical thought of the Christian Middle Ages. T.1. - M., 1994. - P. 8-9.

In the "Novellino" collection, such a story (NOVEL XXVIII) is given: "In one of the schools of Paris, they were the wisest scientists and they reasoned about the sky, called empires. Long and hotly spoke about him and that it is located above the other heavens. The skies of Saturn, Jupiter and Mars ... And above them is God-Father in all its greatness. And once, when they reasoned so, came one obscean and said to them: "Lord, and what is on the head of the Lord?" .... they were looking for a response in their sciences for a long time ... But the decision was not found. Then they said: "The madness is the one that dares to reflect on the world in another. And even greater madness and madman one who breaks his head in trying to know the beginning of all began. And the mind is not at all, the one who tries to know the innermost thoughts of God, when so many sages were not even able to know that he had on his head. "Notellino / Ed. Andreeva M.L., Sokolova I.A. Al.Resurs: http://lib.ru/inoold/world/novellino.txt and, indeed, in the second half of the XIII century. Theology has tried to separate from philosophy, putting the boundaries to human mind. On the path of philosophers who tried with the help of logical methods or knowledge of natural laws to argue about the laws of the Divine, we stood up both the charters of corporations and church prohibitions. In the question of the mind and faith, Thomas Aquinas adhered to a rather optimistic position, giving the priority to Divine arguments over rational, but reducing the last still, a very important role in the knowledge of God and the world. His opponents from the Franciscanian-Nazogov-Nominalists, as well as supporters of the theory of "dual truth", made the conclusion about the principal unknowability of God. Only the study of the scientist has fallen out to the study of things, improving the logical tool, or reasoning on the topics of morality.

Theologies were people not very rich. Even opponents did not blame them in compliance, it was more likely to be about exorbitant ambition or political preferences. Good professionals were relatively slightly few, in most universities the theology was led by Dominicans or Franciscans, coexist in small rivalry. Only in Paris, Salamanca, Cologne, Oxford, Cambridge and in the "Holy Collegium" at the papal curia, it was possible to find high-class specialists. Survival P.Yu. The history of intellectuals and intellectual work in medieval Europe. Al.Resurs: http: //multidollar.ru/history/uvarov_p_ju__istorija_intellektualov_i_intellektual "nogo_truda_v_srednevekovoj_evrope.ru/

So, the intellectual is a new sociocultural type of man. It was influenced by the influence of the city, which were centers of science and concentration of knowledge, trade relations with the East, the result of which was the transfer of activities, and, of course, the experience of the past, the works of which intellectuals were addressed.

There was no single definition of the concept of "intellectuals". First of all, these are people of book culture and intellectual activity. They have different names - professors, doctors, masters, etc. But still there are certain groups of intellectuals, various in their worldview, teachings and activities are clerics, Golirades (or Vagant), Scholasta. At a later time, other categories appear.

Chapter 2. Peter Abelar

§one. "History of my disasters" as a historical source

"The history of my disasters" (reached us in the manuscript of the XIII century called "HistoriaCalamitatummearam") - the autobiography of the "Philosopher of God" Le Hoff Intellectuals in the Middle Ages. - SPb., 2003. - P. 30., as Peter Abelar called himself. This essay is written in a conditional epistolalar form: "Comforting letter to a friend", probably imaginary. Abelar took up the autobiography on the slope of days, in the middle of the sixth ten, by no means of its activities exhausted. He believed that, given in the youth tribute to the sinful human nature, entitled to insist on his high moral reputation. Battle L.M. European person alone with him. - M., 2000. - P. 140.

Peter Abelar (1079-1142) - French philosopher and theologians, he took an active part in the scientific, philosophical and religious life of his time, was an outstanding teacher, a writer and a thinker and at the same time, who left a very bright testimony about himself, which could be Distressed autobiography.

Regarding this source there are many different hypotheses and controversial moments. There is no confidence that this name was given by the text itself. Moreover, in modern historical science there is no single point of view regarding the authenticity of the treatise. Separate scientists say that this essay by Abela does not belong to what it was drawn up after his death by some unknown author. Also, the "History of My Disasters" are adjacent to several letters, which the Abelar exchanged and his beloved (during correspondence - already a nuncher, abundant of the monastery) of Eloise. True, the letters of Abelian and Eloise have long been suggested that they represent their kind of falsification, which is actually a novel in letters, which was composed in the XIII century, so that authentic Abears and Eloise do not even have any There was a relationship to them, or their valid letters were strongly edited. Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. EL.RESURS: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html The final and indisputable point of view in these issues, apparently, can not be formulated at all, and this problem is not brought to some logical Completion.

However, A.Ya. Gurevich, not being a specialist in Abelar and himself, admitting it, leans to the thought that the treatise seems to be worn by Abelyar himself.

The hero of this essay tells, very briefly, about its origin. He was a noble family, Svolism refused to play weapons, and therefore moved to the scholarship and became Scholyar, and then the master, i.e. the teacher, and lectured. Abelar tells how he began his scientific and pedagogical activities. It has outstanding talents and in the interpretation of philosophical and theological texts, and in reading lectures, and therefore conflicts arose between him and his teacher. Abelar lectures were collected many listeners who stopped attending the lectures of his teacher, that is, Abelar turned out to be the winner in the unklassous competition. His trouble began with this, and further his life - as he portrays her, - really represents a series of misfortunes. In the same place. The life of Abela will consider in the 2nd paragraph.

It is now important to emphasize that the concept of "autobiography" is suitable for him only in part. Gurevich claims that this is the "disaster story." The essay begins as a message to a certain friend: "Human feelings are often rapidly excited or softened by examples than words. Therefore, after consolation in a personal conversation, I decided to write to you, the absent, consolation message with the presentation of disaster experienced, so that, comparing with mine, you recognized your own adversity or insignificant, or insignificant and easier tolerant of them. "Abear P. History of my disasters. El.Reurs: http://lib.ru/hristian/ablar/ablar.txt. Hence another name - "Comforting Message to a Friend". The name of the friend is unknown. Abelar says that a friend complains of his disasters, and he wants to tell him about those misfortunes. About this friend and the addressee Abelarm no longer remembers throughout the TRACT, with the exception of the last phrases in which he says again: "Well, as you see, my adversities are much superior to yours." Ibid. Almost all researchers agree that the appeal to a friend is some literary fiction, since very many medieval compositions of philosophical and other content were the character of the messages. It was still an antique tradition.

There was no friend to whom it was necessary to add a message. And if it was, then, most likely, they were the Abelian himself. Talking to itself about his disasters, he, on the one hand, sums up the results of his life, and on the other hand, it analyzes his own "I". Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. El.Reurs: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html Indeed, the focus of Abelar's attention is striking on his own person. In the center of the world of Abelar stands the Abelin himself. All events that occur on the pages of the "History of My Disasters" are associated with Abelar person. He lives in France, where important events are happening at this time: crusades, utilities, some other facts of political life, which has written in detail his contemporary Gwibert Skander. But in the "History of My Disaster" nothing like this. This "history" is isolated from the rest of the world, that is, it only comes into contact with it, because this world is somehow touched by Abelar. If the church cathedral is mentioned, then only because Abelar has condemned on it and forced him to burn his book. In other words, the world revolves around Abelar, the world on him all the time he devils, envy and hatred give rise to persecution, from which Abelar suffers. Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. El.Reurs: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html

Talking the case during the Cathedral in Susson, where Reims Magister Alberik, accompanied by his students, started a dispute on the allegation about the Trinity in his treatise, Abelar appeared as a brilliant person, stubbornly rational, proud. Lowing various arguments in their favor, Abelan entered the confusion of the Reims scribe. In this episode, Peter clearly enjoys how Alberica caught in his own trap and how he cut it with his intellectual advantage: foundity, readiness and memory. Batkin L.M. European person alone with him. - M., 2000. - P. 144.

In the "History" of Abelian there are many cases of this kind, in which he appears to proud man who felt his superiority over the rest. But it can also be noted that, reading this essay, we find the scarcity of the pointer of the personal names of contemporaries. With the exception of Eloisa, there is not a single friend mention; These are all the names of the enemies - Guillae from Shampo, Anselm Lansky and other prominent church figures and theologians of the time with whom Abelar had misfortune to face the teaching path. Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. El.Reurs: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html

Even Eloise is also not quite a friend. Gurevich says Abela does not see a friend in it, to which you can rely. She is more for him the object of lusts, he seduced this woman to enjoy it. If we do not talk about Eloiza to Abelian - she is predicted, she loves him, and this is perfectly seen from her messages - but about the attitude of Abelian to Eloise, then Gurevich does not see love in the sense, in which she will be treated by Provencal Poets Trubadras. Such a form of spiritualized, sublime love to Abelar is absolutely unknown. The reason here or in its own spiritual dryness, to exclude which we cannot, or in the fact that the opening of a new type of relationship between a man and a woman occurred in Western Europe later. Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. El. Resource: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html

Based on all the above, it is clear that Abela in his treatise looks highly lonely. Georgy Fedotov argues that this is his loneliness is exacerbated by the fact that he is alone and towards God. Fedotov G.P. ABELAR. - St. Petersburg., 1924. - S.54.

Let's go back to the question of the belonging of the "History of My Disaster" to the genre of autobiography.

LM Bathkin In his work, "European person alone with him" calls the treatise of Alessar - autobiography, and does not determine any other concepts, constantly mentioning this term. Batkin L.M. European person alone with him. - M., 2000. - P. 140.

AND I. Gurevich holds a different point of view in determining the genre of "history". He says that Abelian can not yet create autobiography completed in itself. He writes not autobiography, but the fact that Gurevich calls the apology, i.e. he needs to justify himself, justify the correctness of his behavior. All that happened in his life is heavy, the whole series of disasters, which he survived, is not to blame himself, not Abelar, and his enemies. He is "to blame" only one - that he is very talented that he is the first philosopher. And the one who is the first, the one who is talented, he naturally falls under the fire of critics, envious, haters. Thus, he is only to blame for the fact that it is very good, there are no serious vices in it. He recognizes, however, that he seduced by Eloise, of course, here he is to blame, and God rolled it right, but this is not the main thing in Abelare, the main thing is that it differs from others.

This is the apology. Not so much consolation of some imaginary friend, how much self-transmission and self-exchanging. Gurevich A.Ya. The culture of the Middle Ages and the historian of the late XX century. El. Resource: http://cosa-nostra13.narod.ru/kultura/gurevich_istorik_xx.html This is not at all the history of the life of Abelar, what she really was, - I don't know anything about her, because Only those episodes that were associated with a series of disaster series are described.

Gurevich gives data from the article by the Norwegian researcher S. Bugge. He notes about Abelire that the "history of my disasters" consists of some of the seven episodes, from seven "disasters", and the fact that their seven is not an accident. After all, seven is a sacred number. Thus, the number seven plays a huge role in Christian thinking. Therefore, in this case, Abelian chooses seven "disasters" of his life. His "History" is the sequence of individual episodes, which are not connected between themselves, but are highlighted by Abelir as the tests sent to him by God, and thereby as a material for reflection and edification. These are assessed examples, which and the other - the reader - can come in handy when it will "build" his life. Ibid.

Thus, before us is not autobiography, if you understand the text of the autobiography, in which the whole life of its own life is displayed and consciously, and before the writing of the text - as a self-development and self-examination of a person. Autobiography In this sense, the Middle Ages still do not know.

abelar Philosopher Scholast Intellectual

§2. Life path of Peter Abelar

Disagreeing in the previous paragraph controversial issues relating to the main source on this topic - the "History of My Disasters", we turn to the direct consideration of the life path of Peter Abelian.

Surprises already the unusual of his career. Bretonetonet from Nantes, he was born in Palais in 1079 and belonged to the small nobility, whose life became difficult together with the beginning of the development of the monetary economy. He gladly leaves military work to his brothers and appeals to school. Low Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 31. Their Father cared for the formation of children. "He was filled with such love for science, which, before you prepare each of my sons to the Military case, took care to give them education. The decision of the Father was, of course, was executed, and since I was his pet as a firstborn, he tried to carefully teach me more stronger. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

Abelar renounced military battles, leaving them for other battles. Eternal debate, he will become a knight of dialectics. He always hurries somewhere - where the fight begins. And everyone excuses, causing hot discussions at every step. Lovely Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 32. "By choosing a weapon of dialectical arguments among the rest of the provisions of philosophy, I exchanged all other armor to these IIRSpoci-military trophies - victories purchased in disputes." Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

Intelligent crusade fatal entails him in Paris. Another trait of his character is revealed here - the need to break idols. His faith in herself meaning not self-ability, but a sense of self-esteem, encourages him to attack the most famous from Paris Matrov, Gilome from Shampo. "It came to the gilome of Shampo, truly outstanding at the time Magist in this area, which used the corresponding glory. He became my mentor. At first I was adopted as favorably, but then he became extant enough, because he tried to refute some of his provisions, he often dared to object to him and sometimes won him in disputes. " Abelar P. History of my disasters. Al.Resurs: http://lib.ru/hristian/ablar/ablar.txt Gillet drives him away, but it's late: young talent is no longer drowning, he became a matt. Abela in his essay says: "There is also a disaster that continues today; The wider than the glory spread about me, the more inflamed envy to me. " This once again testifies to confidence in its rightness, and even about egocentricity.

The listeners go behind him in Melon, then to Corbale, where he forms school. But here the Abelar fell ill and had to retire for several years to Brittany, leaving his scientific field for several years.

Having recovered after several years from the disease, he learned that his former mentor Gilo, the Archdiacon Paris, reached a higher Sana, becoming a bishop of the Shan. "However, a new robe (corresponding to him), did not remove it from Paris and did not distract from the usual class of philosophy there., He also continued to engage in public teaching. Abelar "returned to him to listen to his rhetoric course from him, and during the disputes repeatedly arising" there, he had convincingly refuted him arguments, forced him to change himself and even reject his former doctrine of universal. Gilome is forced to correct his doctrine: he is trying to take into account the criticism of the young enemy. The latter does not satisfy this and it comes so far that, in the end, it is forced to retreat in Melene again. Nevertheless, the victory of the guilloma became his defeat: he was left all the disciples. Old Master defeated and leaves teaching. Abelar returns with the triumph and is located there, where his old opponent retired, on the hill of St. Genevieve. The lot is broken, Parisian culture from now on and forever has its center is not the island of Sita, but a mountain, left bank. One person identified the fate of the quarter.

Abelar suffers from the fact that he now has no worthy opponent. It, as logic, infuriates that theologists rise above all others. He gives himself a chart - to become theologian himself. And again becomes a student: in a hurry to Lan at the lecture of the most famous theologian of that time, Anselma Lansky. The glory of Anselma could not confront the iconoborous passion of the hot antitrationalist. Lovely Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 31-32.

"So, I came to this older who was obliged to glory more than his long-term teaching activities, rather than his mind or memory. If someone came to him to resolve any seniority, it left him with even greater perplexity<…>. Gradually, I began to come on his lectures more and less often than hardly offended by some of his disciples, as it seemed to them that I was condemned to such a great teacher with contempt, and inspired hate to me. " Abelar P. History of my disasters. Al.Resurs: http://lib.ru/hristian/ablar/ablar.txtem challenge - to show what he himself is good. Remind that if he has deep knowledge of philosophy, then in theology he is ignorant. He responds that it will be guided by the same method. Abelarm improvises a comment on the prophecies of Ezekiel, causing delight among the listeners. From hand to hand, enter the records of this lecture, they are copied. The growth of the audience encourages it to continue comments. For this purpose, he returns to Paris.

Anselm "He began to torment the cruel envy to me and began to strongerly pursue me in the field of theological issues, however before Gille - in the field of philosophical." Ibid.

With his kinderginger, a little bold, he set up against himself many: it was also the famous teachers of that time, along with their students, and monks. It can be said, his whole life was the struggle against rooted glances and, of course, with those who spread these views. Now let's pay attention to his personal life.

"Considering yourself the only philosopher preserved in the world and without fear of any more trouble, I began to weaken the Brazdes, holding back my passions, whereas before I led the most abstine way. And achieving great success in the study of philosophy or theology, I was more and more distant from philosophers and theologians are impure of my life. I worked, fully covered by pride and considerably, and only the Divine Mercy, in addition to my will, healed me from both of these diseases - first from Sostroma, and then from pride; From the first it delivered me to the deprivation of his satisfaction, and from the strong pride generated in me, first of all my scientists, it saved me, to humiliate the burning of the book that I was most proud. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

Glory came, who was ruthlessly interrupted by Roman with Eloiza. The novel began in the spirit of "dangerous ties". Abelar was not a hanging. However, the devil defeated this intellectual of 39 years, who knew love only on Ovid and for the poems herself, - the poems of Goliad, but in spirit, and not by experience. He is proud that he is on top of glory, and himself admits. Human Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 33. "My, so to speak, insidious and changing fate created a convenient case to make it easier to reset me from the height of my greatness in the abyss. And now the Divine Mercy humiliated me, root in the greatest Gordin and forgotten about the grace perceived. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/ablar/ablar.txt Eloise is another conquest, an application to the conquests of the mind. He learns about the niece of Canonika Fulbert, she was 17 years old. "She was no worse than others and face, but the vastness of his scientific knowledge was superior to everyone. Since women are very rarely found such a gift, that is, scientists of knowledge, it even further sublifted the girl and made it famous in the whole kingdom. And examined everything that attracts us usually in love, I wish for the best to enter the love relationship with it. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/ablar/ablar.txt is a question of taste and prestige. He coolly develops a plan that it is more than succeeded. Kanonik entries Abela Eloise as a student. The devil does not sleep: there is a lightning between the student and the student. Intelligent communication soon goes into communication is a carnal. Abelar throws teaching, his works, he is not up to them. Human Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 34. "I started experiencing carelessly and indifferent to reading lectures, then I began to express everything no longer on inspiration, but in a habit and turned into a simple retellor of thoughts expressed before. And if I happened to invent a new one, it was love poems, and not the secrets of philosophy. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

Roman continues and deepened. "At first we were combined with a joint life in the same house, and then the overall feeling. Under the pretext of the teachings, we were entirely indulging in love, and zeal in the classes delivered us a secret privacy. " Ibid. Love is born, which will never leave. She will survive and trouble, and drama.

First trouble: the secret becomes clear. Abelar must leave the house deceived by the owner. They are found elsewhere, separation only strengthens their love.

Second trouble: Eloise is pregnant. Abelar enjoys a lack of a fulbera and abducts the lover, shifting it into a nun to hide her sister in Brittany. Eloiza gives birth to a son who received the firm name of the astrolabe. Third trouble: the problem of marriage arises. Abela is ready to offer Fulbert to redeem his sin, marrying in Eloise. The disgust of Abelar to the marriage is not connected with the fact that he was a cleric. Being simple dedicated, he could marry all the canons. But he was afraid that, to get a family, he will undermine his teacher's career, will become a mockery for Scholyarov.

The first thing about this is expressed by Eloise. In the letter, she offers Abela to abandon the thought of marriage. Abear rejects the victim of Eloiza. He is decided by marriage, but the marriage is secret. To calm Fulbert, he is notified about marriage, and he even blesacles such. Hourly Zh. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 35-36.

However, uncle Eloiza and his home, wanting to rod their former disgrace, began to speak everywhere about the marriage and topics have violated this promise. On the contrary, Eloise began to swear and to go around that all these rumors were a lie. Therefore, uncle, heavily annoyed with this, often and Branja attacked her. " Abelar P. History of my disasters. Al.Resurs: http://lib.ru/hristian/ablar/ablar.txt Having learned about this, Alaiza to the female monastery Argenteil, not far from Paris, where she was brought up in childhood and studied. He himself enhanced her in monastic clothes (except for bedspread). Having heard about it, her uncle, relatives and relatives were still more armed against Abelian, thinking that he was rudely deceived that he was dedicated to her nun, wanting to get rid of her. "Come in a strong indignation, they made a conspiracy against me and once at night, when I calmly slept in a remote rest of my dwelling, they, with the help of my servant, bribed them, revenged me the most cruel and shameful way, caused universal amazement: they disadvantaged those parts My body, which I achieved what they complained about. Although my executioners immediately then turned to flight, two of them were captured and subjected to loose and blinding. One of these two was my mentioned servant above. " Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

After this incident, all his students came to him, clerics. He suffered more from spiritual pain than from physical. He was increasingly wondering: "Where can I go? What person will I show publicly? After all, everyone will point to me with your fingers and to die in every way about me, for everyone I will be a monstrous sight. " He was also embarrassed by that "that, according to the severe letter of the law, the eunuchs are so rejected in front of the Lord that people looked completely or partially, it is prohibited to enter the temple, as silent and unclean.".

Abelar is trying to hide his sake in Saint-Denis Abbey. Communication with his wife, he supported the very death of the republic - in letters from one monastery to another.

Intellectual passion saved Abelian. Healing the wounds, he returned himself and fighting. Ignorant and rude monks will stand by him. But he is borred by monks. In addition, their secluded prayers interferes with the crowd of students who arrive asking the mattress about returning to teaching. He writes for them his first theological treatise. His success causes anger: the meeting, who decides himself with the name of the Cathedral, is convened in Susson in 1121 to condemn the treatise. Low Hoff, Intellectuals in the Middle Ages. - SPb., 2003. - p. 36. On the Susson Cathedral of Abelian made her own hands on the fire expensive and the ill-fated writing about the Trinity, after which the author was sharpened in the monastery of St. Menard, and then sent to the monastery of Saint-Denis, whose monks hated Abelar, who was overwhelmed by their morals. Batkin L.M. European person alone with him. - M., 2000. - P. 146. A quarrel with monks flas down with a new force. A year later, he runs out of this. Later he builds himself a small chapel of St. Trinity and lives there alone.

His shelter was soon discovered by students who violate his closer. The chapel grows, rebuilding from stone and gets provoking name - comforter. "I had to, instead of living with the works of my hands, re-engage my work acquaintances and contact your language. Scholars began to supply me with all necessary - food and clothing, cared for the processing of fields and accepted the costs of buildings so that no home care was distracted from training sessions. " Abelar P. History of my disasters. Al.Resurs: http://lib.ru/hristian/ablar/ablar.Tx Slfar Life Abelian lasts long. Two new apostles, as he calls them, make up a conspiracy against him. We are talking about St. Norbert, the founder of the Order of the Peremonstrats, and St. Bernarde, the reformer of the Tsistercian Order of the Abbey Sieve. Lodger Hoff Intellectuals in the Middle Ages. - St. Petersburg., 2003. - p.37.

At the head of the enemies is Bernard Clervosky. Against the heretic or wrong, he knows only one tool - power. The preacher of a crusade, he does not believe that such a goal can be intellectual. In the monastery cell, he places mystical contemplation to, reaching his heights, return to the world as a court. The apostle of lonely life, he is always ready to fight with those who want to bring innovations that seem dangerous. The collision with Abelir was inevitable. The attack begins the right hand of Bernard, Hielomiz Saint-Tierry. In a letter, Bernard, he exposes the New Theologian and encourages her eminent friend to start persecution.

Mystic Bernard Clervosky accuses Abelar in self-instrumental and non-disabilities, in claim to comprehend God by means of a miserable human mind, attracting for this "fabrication of philosophers and their own innovations. In the same sin, i.e. In the transfer of "dialectical" techniques on the field of theology, in "unusual innovations" regarding words and concepts, the choir accused Abela and other opponents. Batkin L.M. European person alone with him. - M., 2000. - P. 154.

One of the disciples of Abelare offers to organize a dispute before the meeting of theologists and bishops. Master should be erected even more in the eyes of his listeners. St. Bernard secretly changes the plan of this meeting. The audience turns into a cathedral, and his opponent on the dispute is in the accused. On the night before the debate, he convenes the bishops, shows them the dossier assembled on Abela and represents it as a dangerous heretic. The next morning remains nothing else, how to question the eligibility of the cathedral and appeal to dad. Bishops send a rather soft condemnation in Rome. Alarmed by this Bernard rushing to overtake it. His secretary rushes to the devotees Bernarda Cardinal with letters, helping to snatch from Pope, the harsh condemnation of Abelar, whose books were sentenced to burn. Abela must go on the road again, he is covered in the clock. This time he is broken. Peter honorable takes it with endless mercy, reconciles him with Bernard Clervoskim, achieves from Rome's removal of excision and places in the chaln to the monastery of Saint-Marcel, where he dies on April 21, 1142. The famous abbey of the key sends him a written abuse of sins and finally makes one more very delicate gesture - he transmits his dust Eloise, Abbatis in comforter Hoff. Intellectuals in the Middle Ages. - St. Petersburg., 2003. - P. 38-39. ("I invited to move to the chapel, the comforter of Eloise and other nuns that remained loyal to her from her community; After their relocation, I gave her this chapel with all the property"). Abelar P. History of my disasters. El.Reurs: http://lib.ru/hristian/abelar/ablar.txt

Such is this life - typical of its extraordination. Abelar was a man with principles, with well-established views, but not established before a sense of love. Let many researchers, this love Peter to Eloise is perceived very skeptical, in my opinion, she was sincere, real.

Attacks, flight, experienced spiritual and physical pain, accompanied Abelian throughout his difficult life.

Conclusion

"People of Knowledge" had many different names in the Middle Ages: teachers, masters, professors, clerics, Goliada - but all of them unites one concept - intellectuals. They represented a new sociocultural type of man, the main craft of which was thinking and teaching their thoughts.

The reason that has breeding intellectuals is the complication of social life, caused cities flourishing. Cities were a concentration of knowledge, there were schools there, the city life was boiling.

Intellectuals have formed a medium where the society was eagerly criticized with his institutions, opposed the teachings of prominent church leaders.

These poor Scholars had neither permanent housing, nor revenue, nor benefit, and therefore they were laughed in intellectual adventures. They form the backbone of the school vagrancy, which was so typical of the XII century.

List of sources and literature

Sources

1. Abelian P. History of my disasters / Ed. Sidorova N.A. - M., 1959.el. Resource: http://lib.ru/hristian/abelar/ablar.txt

2. Anthology of the pedagogical thought of the Christian Middle Ages. T.1-2. - M., 1994.

3. Novelino / Ed. Andreeva M.L., Sokolova I.A. - M.: Nauka, 1984.L.Resurs: http://lib.ru/inoold/world/novellino.txt

Literature

4. Baktkin L.M. European person alone with him. - M., 2000.

5. Gurevich A.Ya. The culture of the Middle Ages and the history of the late XX century // The history of world culture. Western heritage: Antiquity - Middle Ages - Revival. - m .:, 1998.

6. Duby J. Europe in the Middle Ages. Per. With Fr. - Smolensk, 1994.

7. Le Hoff J. Intellectuals in the Middle Ages. - St. Petersburg., 2003.

8. Uvarov P.Yu. The history of intellectuals and intellectual work in medieval Europe. - M., 2000.

9. Fedotov G.P. ABELAR. - St. Petersburg., 1924.

10. Yarstressky A.L. Medieval culture and city in new historical science. - M., 1995.

Abelian Peter (Petras Abailardus, AbaeLardus) (1079 in Pale, near Nanta - April 21, 1142, Chalon) - philosopher, theologian, poet; founder conceptualism . Abelar was called the "Troubadr of Philosophy", "Knight of dialectics". Born in Brittany in a knightly family. He refused the right of Mayorate, became a chicken cleric. Up to 1098 attended the School of Roszelin in Vansel, whose nominalistic doctrine later regarded as "insane." Mathematics studied at Theodorika (Thierry) Chartres. In Paris, he studied dialectics and rhetoric at the gilome from Shampo. He himself kept schools in Melene, Corbale, Paris, where mainly engaged in dialectic. After 1113 he studied at the Lacan school at Anselma Lansky, where he began to teach theology on rational grounds and without church permission, which caused the protest of Anselm and his companions. In 1113 he wrote "Introduction to theology", in 1114 - "Logic for beginners". After Lana, he taught theology in Paris, where he took a master's place in the Cathedral School; Got the rank of canonika. By 1118-19 his novel is with Eloiza, the niece of Canonik Fulbert. At this time, lyric poems were created, and later a wonderful correspondence, the autobiographical prose "The History of My Disaster" and "Problemata" (answers to questions of Eloiza regarding contradictions in the Bible, etc.). Marrying on Eloise after the birth of the son of Astrolabia, Abelyar preferred not to notify the widespread marriage, so as not to damage the master's career. This was opposed by Fulbert. Then Peter transported Eloise to the monastery, setting up a fictitious stop. Fulbert, deciding that Abelian thus got rid of his niece, hired a servant who was kept by Abelar. After that, Abela, and Eloiza got out in the monastery.

At 1119, treatises "On the unity and trinitate dei)," Introductio AD Theologiam), "Tlieologia Summi Boni" (Tlieologia Summi Boni) were written. In 1121, the Local Cathedral was held in Susson, where Abelian was accused of violations of the monastic adoles, which were held in the fact that he was led by classes in a world school and taught theology without a church license. However, the treatise "On the unity and Troproity of God" was actually the subject of the proceedings, directed against the nominalism of Roszelin and the realism of the gilome from Shampo. Ironically, the disadvantage of Abelar was accused of nominalism: the idea of \u200b\u200bthree-way allegedly defended in the treatise, in which Abelar accused Roszelin; The treatise was burned by the Abelir himself. After convicted by the Susson Cathedral, he was forced several times to change the monasteries, and in 1136 he again opened the school on the hill of St. Genevieve. During this time, he wrote several options for "Christian theology", "yes and no", "dialectica), a comment on" Message to Romans "," Ethics, or Konsena himself " (Ethica, Seu Scito Te ipSum) and others convened by Bernard Clervosky in 1141 Cathedral in Sanas accused Abelar in Arian, Pelagian and Nestorian Yereza. He went to Rome with the appeal, on the road fell ill and the last months spent the clues in the monastery, where he wrote a "dialogue between philosopher, Judea and Christian" (Dialogus Inter Philosophum, Iudaeum Et Christianum), which remained unfinished. Dad Innocent III approved the sentence of the cathedral, condemned Abelar to eternal silence; His treatises were burned in the Cathedral of St. Peter in Rome. For Abelar, the Klyoni Abbot Peter honored. Abelar died in the monastery of St. Marcello near the halon.

With the name of Abelar, the design of the scholastic antithetic method based on the idea equivocations (The term is introduced by boaezium), or bonodynce. The idea of \u200b\u200bequivocations, visually represented in "Yes and No", where the conflicting statements of the church fathers about the same problem were collected through the method of quotation comparison, expressed in three aspects: 1) the same term in different directions of contradictions, transmits different meanings; 2) different meanings of the same term there is a consequence of the figurativeness of the language and 3) the consequence of the transfer (broadcast) of the term from one type of knowledge to another (the expression "there is a person", just for natural knowledge, unfair for the knowledge of theological, where the verb "is" It can only be applied to him as completeness of being). The statement and denial turn out to be in one case (in theology) contradictions, in the other (in natural science) form different forms of communication of the word and things. The same word can be expressed not only by different things that have different definitions, as was the Aristotle, but in the same thing, different definitions may be assumed due to its simultaneous sacred-stranded existence. In the "theology of the highest good", on the basis of the idea of \u200b\u200bthe equivocations, the Abear allocates 4 values \u200b\u200bof the term "person": theological (Genesis of God in three persons), a rhetorical (legal entity), a poetic (drama character, "transmitting events and speech") and grammatical ( Three persons speech).

The Abelar laid the beginning of the disciplination of knowledge, designated for each discipline different methods of verification and establishing the main criteria of the fact that from this time instead of ARS art begins to be called Scientia and in the future will develop in the concept of science. The main installations of theology as disciplines (in such an important as this term begins to enter the use of Abelian, hesitating the term "sacred doctrine") - it is primarily non-profitability to contradictions and faith in solvability of the problem (related, for example, with obscure dogmatic places) with The help of the transfer of the term. Ethics is represented by Abelian as a discipline, the subject of which implies an assessment of activities and humanity in general, and a specific generation of people. With the emergence of 11 V. A secular intellectual request for moral orientation in the world One of the central points of the abeloral philosophy was the definition of ethical concepts (primarily the concept of sin) in their attitude to the right. This gave rise to the problem of the ratio of two forms of law: natural and positive. Natural right determined the concept of sin and virtue in relation to the highest good (God), positive - to the right to general, the human, the principles of which were still developed in ancient philosophy; The problem of how it is possible to achieve the benefit with its own effort or presenters of law, made to turn to the Jewish religion.

In the treatise "Ethics, or a Konsense himself", Abelar introduces the concept of intention-conscious intent actions; Not counting the will the initiator of the act (the will, curled by the virtue of the abstinence, ceases to be a basis for sin), he transfers attention from the act to assess the state of the soul, which allows you to identify various intentions with the same actions ("Two hanging a certain criminal. One move of jealousy to justice And the other is the old enemy hatred, and although they make the same act ... due to the difference in the intention, the same thing is done: one - with evil, others with good "(" Teo-logical treatises. "M ., 1995, p. 261). Due to the fact that the sin, determined by the intention, bots on the conscious repentance, which implies the inner question of the soul, it turns out that 1) the sinner does not need a mediator (priest) in communication with God; 2) the sinners are not people who have committed sin by ignorance or by virtue of the rejection of the gospel sermons (eg, the executioners of Christ); 3) A person inherits no original sin, but punishment for this sin. If ethics, on Abelar, is the way to comprehend God, then the logic is a rational way to contempted God. Ethics and logic appear as moments of a single theological system. By virtue of the compound in one concept of two multidirectional values \u200b\u200b(worldly and sacred), such philosophizing can be called meditative dialectic. Since universal knowledge belongs only to God, then before his face, any definition becomes modal. Attempting to determine the thing using a multitude of visual signs detects its indecentity. The definition is replaced by the description that there is an allegory of things (metaphor, metonymium, synengo, irony, etc.), i.e. trope. The trail turns out to be a matrix of thinking.

Trails ,concept , Transfer (translation), Intection, Substitution Substance - the basic concepts of the Philosophy of Abelar, which caused his approach to the problem of universal. His logic is a speech theory, since in her substantiation there is an idea of \u200b\u200bsaying, meaningful as a concept. Concept - the connection of things and speeches about things - there, on Abelar, universal , since it is said that all possible meanings, selecting the item necessary for a particular presentation. In contrast, the concept of the concept is inextricably linked with communication. It is 1) is formed by speech, 2) consecrated, according to medieval ideas, sv. Spirit and 3) because the "on the other side of grammar or language" is in the space of the soul with its rhythms, energy, intonation; 4) He extremely expresses the subject. 5) By changing the soul of a pondering individual, during the formation of a statement implies another subject, a listener or reader and 6) in responses to their questions, these or other meanings actualizes; 7) Memory and imagination - the inalienable properties of the concept, 8) aimed at understanding here and now, but at the same time 9) it synthesizes the three abilities of the soul and as an act of memory oriented in the past, as an act of imagination - to the future, but as an act judgments are currently. The concept of the concept of the abellection logic is associated with the concept of the concept: 1) the purification of intelligence from grammatical structures; 2) inclusion in the intellect of an act of coccipation that binds it with different soul abilities; 3) This allowed to enter temporary structures in logic. Conceptual vision There is a special kind of "grasp" of universal: Universal - not a person, not an animal and not the name "man" or "Animal", but universal connection of things and a name expressed by sound.

Works:

1. MPL., T. 178; Philosophische Schriften, HRSG. V. GEYER. Münster, 1919;

2. Theologia "Summi Boni", ED. H. Ostlender. Münster, 1939;

3. Oeuvres Choisies d'Abélard, Ed. V. Gandillac. P., 1945;

4. Dialactics, ED. L. M. de Rijk. Assen, 1956;

5. Opera Theological, I. Corpus Christianorm. Continuatio Medievalis, XI, ED. E.M.BUYTAERT. Turnhout, 1969;

6. Dialogus Inter Philosophum, Ludaeum Et Christianum, Ed. R. Thomas. STUTTG.-BAD CANNSTATT, 1970;

7. DU BIEN SUPRêME, ÉD. J.Jolivet. Montreal - P., 1978;

8. Peter Abaelard's Ethica, ED. D.E. Luscombe. OXF., 1971;

9. Ethical Writing, Transl. H.V. Srade. INDIANOPOLIS - CAMBR., 1995; in rus. Per.: History of my disasters. M., 1959; 1992 (in the book: Averalius Augustine, Confession. Peter Abela, History of my disasters); 1994 (per. With lat. V.Sokolov);

10. Teo-logical treatises, per. with lat. S.S. Nerious. M., 1995.

Literature:

1. Fedotov G.P.ABELAR. GH, 1924 (reissue.: Fedotov G.P.Cathedral cit. at 12 tons, t. 1. M., 1996);

2. Rabinovich V., Confession of the book, who taught the letter, and strengthened the Spirit. M., 1991;

3. Neretina S.S., Word and text in medieval culture. Conceptualism of Peter Abela. M., 1994 (in the Pyramid series. M., 1996);

4. Neretina S.S.The believer mind: to the history of medieval philosophy. Arkhangelsk, 1995;

5. Rémusat ch. DE.Abélard, SA Vie, SA Philosophie et Sa Théologie. P., 1855;

6. Sikes J.Abailard. Cambr., 1932;

7. Cottieux J.La Conception De La Théologie Chez Abailard. - "Revue d'Histoire écclésiaStique", t. 28, N 2. Louvain, 1932;

8. Gilson E.Heloïse et abailard. P., 1963;

9. Jolivet J.ART DU LANGAGE ET Théologie Chez Abélard. Vrain, 1969;

10. Compeyré G.ABELARD AND THE ORIGIN AND EARLY HISTORY OF UNIVERSITY. N. Y., 1969;

11. Fumagalli BEONIO-BROCCHIERI M.T.La Logica di AbeLardo. MIL., 1969;

12. EADEM.Abelardo. Roma - Bari, 1974;

13. Peter Abelard. Proceeding of the International Conference. Louvain. May 10-12. 1971 (ED. E. BUYTAERT), LEUVEN - THE HAGUE, 1974;

14. Tweedale M.M.Abailard on Universals. Amst. - N. Y. - OXF., 1976;

15. ABELARD.LE "Dialogue". La Philosophie de la Logique. Gen. - Losanne - Neuchatel, 1981.