Piezoelectricidad
Pierre Abélard or Pierre Abailard (the Metal disc, close to Nantes, 1079 - † close to Chalon-sur-Saône, 1142) is a theologist, philosopher and Compositeur French. He was a major thinker if not one of the founders of the method Scolastique with Alexandre of Haul. He influenced the evolution of the Scepticisme and the Rationalisme.
Biography
Pierre Abélard was born in 1079 in Brittany, with the Pallet, close to Nantes, in a noble family. His/her mother prénommait Lucie, her father, Béranger, which took care of the education of his/her children. Pierre had three brothers and a sister: Raoul, Porcaire and Dagobert and Denyse. He died in 63 years.
It did not wish to make soldiering. After the education which his/her father brought to him, it followed the teaching of Roscelin of Compiegne to Loches, and undoubtedly that of other Masters in the Loire Valley, then came to Paris about 1100. It followed there the teaching of Guillaume de Champeaux, Archidiacre of Notre-Dame, but it is opposed quickly to this one in the Querelle of the Universals while taking left against the realism , which will make of the two men of the rivals until their death.
With Paris, as with Laon where he studies then near Anselme, whereas Guillaume de Champeaux succeeded in drawing aside it from its Parisian teaching, Abélard is pointed out by the originality of its thought and its inconvenient nature (which will cause often its trouble).
Returned towards 1102 with Paris and become Master (name given to a teacher in the medieval world) where it breaks with the capitulary school of Notre-Dame, it is installed in the surroundings of Paris on the Montagne Holy-Genevieve where he founds a school of Rhétorique and Théologie opened by itself where he is established in 1108. In this school, he teaches the Rhétorique and philosophy Scolastique, and propagates his ideas in the schools of Melun, Corbeil and Paris. He enjoys very quickly a great fame in the world of the intellectuals and passes quickly for one of the most important philosophers of his generation.
It is a brilliant Master who has a great success. This school was attended by more than 3000 listeners of all the nations, and from which several famous men left.
It tardily begins its studies from Théologie, but its success is as important in the teaching of this matter as the Philosophie. It is opposite with eminently important personalities like Saint Bernard and Guillaume of Saint-Thierry, who regard it as an heretic within sight of his theological and doctrinary positions on the question of the trinity and on the faith. “The faith, said Abélard is the opinion that one has hidden realities, nonobvious”. However the faith does not live in the heart of the man to the manner of an opinion, it is a gift (a grace) of God whom we cannot acquire by ourselves, but that we can either accept or to refuse. In long a Disputatio , Guillaume of Saint-Thierry refutes thirteen proposals of Abélard, then he alerts Saint Bernard by letter. Finally, the Concile of Direction condemns Abélard in June - July 1140, which is subjected.
Holy Bernard, abbot of Clairvaux, which considers dangerous the influence of the thought of Abélard, requires of the Concile of Direction and of the pope Innocent {{II}} to condemn it for the skepticism and the rationalism of its writings and its teaching (1140). While going to Rome to make call of its judgment, Abélard accepts the hospitality of Pierre Worthy the, abbot of Cluny, and remains several months there. He dies in the priory clunisien of Saint-Marcel, close to Châlon-sur-saône on April 21st, 1142. Its body is transported to the Paraclet and Héloïse, died in 1164, will be buried at its sides. In 1817, the town of Paris, anxious to carry out a strong gesture bound for the Parisian ones is capital, organizes the transfer of the skin of Héloïse and Abélard to the Cimetière of the Father-Lachaise.
One can see today the remainders of the monastery (Paraclet) founded by Abélard close to Troyes, not far from Provins.
As for its work, it counts in addition to theological treaties, an autobiography, on the model of the Confessions of Saint Augustin: Historia Calamitatum - History as of my Misfortunes .
Pierre Abélard would have written an autobiography, under the title of Lettre to a friend or Histoire of my Misfortunes around fifty years. But the text would have been written one century later approximately. The author of this autobiography apocryphal book would be actually Jean de Meung, continuator of the Romance of the Rose .
Héloïse
It is in particular known for its connection with Héloïse, which was one of its pupils boarders. At that time the Héloïse young person pointed out herself by his spirit, his knowledge and his beauty. Under pretext of direct the studies of Héloïse, Abélard was put in pension in the canon Fulbert, uncle d' Héloïse, and soon their relation was not any more one mystery.
Abélard dispatches Héloïse in its family in Brittany. It puts at the world a son at it that it names Pierre-Astrolabe.
They will marry thereafter, on the insistence of Fulbert. Héloïse was opposite there. Abélard, feared to him that the disclosure of its marriage does not harm its university career. They want to thus keep the secret marriage. But the Fulbert canon reveals the marriage at the great day. Abélard having placed Héloïse with the convent of Argenteuil, the canon shouts with repudiation. Out of him, it orders with its henchmen to go to mutilate Abélard. This one is castrated (or perhaps even émasculé): the scandal is enormous because it is a punishment reserved for adulteries. Being a private revenge, made within the chapter of Notre-Dame and on the most famous clerk of its time, it dismays all the kingdom.
The two shadies are punished Loi of retaliation - one burst the eyes to them, precedes some -, and Fulbert is suspended. Héloïse remains with the convent where it takes the veil, not without continuing to maintain a correspondence with his/her husband, correspondence published under the title of Lettres of Abélard and Héloïse towards 1130.
Thereafter, it could maintain its independence in a rare way but always supported, in spite of the concern, Abélard.
Philosophy
See also: Universals
Pierre Abélard is a specialist in the language. At his place, the Dialectique is connected with the Logique. Before Descartes, it practices the methodical doubt: “While doubting, we put ourselves in research, and while seeking we find the truth”.
Abélard was undoubtedly the largest defender of the Nominalisme to the Moyen-âge. It attacks with the Réalisme taught by Guillaume de Champeaux and the Nominalisme of Roscelin . It succeeds in exceeding contradictions of these two doctrines in a system: conceptualism (or not-realistic theory of the " statut"). Trying to leave the opposition between vox (voice) and LMBO (thing), it replaces the voice by the word (nomen). The words are conventional, but they have a significant value for the thought. In fact terms by function have the capacity to be allotted to several. It is the language which is creator of universal terms. What corresponds in reality to the universals, it is a thing with irreducible individuality. The universal one is thus a conventional name. The spirit operates on individual work of abstraction which strips it its characteristics to consider only the common elements. The universals thus have an objective base in reality. As it is not a gasoline or a common nature, it is thus a manner of being (a " statut"): thus, two men have same the " statut" of man because they share the same cause of attribution of the name " homme" , causes which should not be regarded as a real being remaining in those, as it is the case in realism. This cause of their being-man draws his origin from the idea of the man who resides in the divine thought (Abélard joined on this subject the tradition of the Neo-Platonism). Today still, the solution of Abélard appears as having the merit to be at the same time natural and stripped of dogmatism.
According to certain interpreters of its work, Abélard would have defended such a position about the universals because of the problem of the evil: this one would have thought that to adopt the realistic theory would amount giving to the evil a real existence, thus contradicting the common theory held since Saint Augustin saying that the evil was only a " privatio boni" (deprivation of a good).
With Sic and Not (1123), collection of quotations extracted the Fathers from the Church, Abélard seeks to solve the oppositions on the questions presenting of contradictions. Abélard invents a science of the language which must study the direction of the words, the same word which can have several directions. It develops the Scolastique thus.
In this 12th century when the Civilization S come into contact, Abélard is also a precursor of the intercultural dialog. He writes the Dialog between a philosopher, a Jew and a Christian (1142), which will remain unfinished.
Theology
The thought of Abélard remains one of the principal benchmarks in the history of the introduction of the dialectical method into the theology which was going to culminate with scholastic the one century later. In theology, its doctrines are founded on a position according to which it would be impossible to arrive at the knowledge of the world without repudiating the realism of the things. Its many innovations in the field of the faith caused the lightnings of Saint Bernard. Enter others, its manner of treating Trinity by bringing back the terms Puissance , Sagesse and Bonté with the three people of the Trinité (Father/Fils/Saint Spirit) led some to show it tritheism (this charge had already been formulated against its Roscelin Master); others, by afterwards, are reflected on the contrary to think that Abélard denied in fact the reality of the divine people while bringing back their names to hypostasiés attributes of divine (see Modalisme). Modern specialists (such as Jean Jolivet) since denied that Abélard could defend such opinions.
Another theological position that one commonly allots to Abélard is the theory according to which the incarnation and the death of Christ would have been used only to give to the men a moral example to follow. Here still, some consider today that this theory was not that of the theologist.
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