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  1. Sandrine Berges (2013). Rethinking Twelfth Century Ethics: The Contribution of Heloise. British Journal for the History of Philosophy 21 (4):667-687.
    Twelfth-century ethics is commonly thought of as following a stoic in fl uence rather than an Aristotelian o ne. It is also assumed that these two schools are widely different, in particular with regards to the social aspect of the virtuous life. In this paper I argue that this picture is misleading and that Heloise of Argenteuil recognized that stoic ethics did not entail isolation but could be played out in a social context. I argue that her philosophical contribution does (...)
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  2. Valeria A. Buffon (2008). The Structure of the Soul, Intellectual Virtues, and the Ethical Ideal of Masters of Arts in Early Commentaries on the Nichomachean Ethics. In István Pieter Bejczy (ed.), Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.
  3. Peter Frankopan (2009). The Literary, Cultural and Political Context for the Twelfth-Century Commentary on the Nicomachean Ethics. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--45.
  4. Anthony Kaldellis (2009). Classical Scholarship in Twelfth-Century Byzantium. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--1.
  5. Scott MacDonald (1989). Book Review: Later Medieval Philosophy (1150-1350): An Introduction. John Marenbon. [REVIEW] Archiv für Geschichte der Philosophie 71:84-89.
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  6. Adrian Papahagi (2008). Glossae Collectae on Boethius's Consolation of Philosophy in Paris, BN Lat. MS 13953. Chôra 6:291-337.
    Le manuscrit latin 13953 de la Bibliothèque Nationale de France contient aux ff. 25v-41v des gloses en latin et en vieux-haut-allemand portant sur laConsolatio Philosophiae de Boèce. Ces gloses sont transcrites dans leur intégralité ci-après, dans l'attente d'une édition critique complète du soi-disant 'commentaire anonyme de Saint-Gall. (IXᵉ-Xᵉ siècles), transmis dans différentes versions par une quinzaine de manuscrits. Dans l'étude qui précède l'édition, l'auteur analyse le manuscrit et le texte, et il formule des hypothèses sur son origine et sa nature. (...)
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  7. Robert Pasnau & Christina Van Dyke (eds.) (2010). The Cambridge History of Medieval Philosophy. Cambridge University Press.
Peter Abelard
  1. Peter Abelard, Historia Calamitatum.
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  2. Peter Abelard, Letters History of My Calamities (Latin).
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  3. Peter Abelard, The Story of My Calamities.
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  4. Peter Abelard (2001). Collationes. Oxford University Press.
    Peter Abelard (1079-1142) was one of the most influential writers and thinkers of the twelfth century, famous for his skill in logic as well as his romance with Heloise. His Collationes--or Dialogue between a Christian, a Philosopher, and a Jew--is remarkable for the boldness of its conception and thought.
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  5. Peter Abelard (2001). Peter Abelard: Collationes. Clarendon Press.
    Peter Abelard (1079-1142) is widely recognized as one of the most important writers of the twelfth century, famed for his skill in logic as well as his romance with Heloise. Even among Abelard's writings, the Collationes - or Dialogue between a Christian, a Philosopher, and a Jew - are remarkable for their daring and intellectual imaginativeness. Written probably c.1130, the work contains the fullest exposition of many aspects of abelard's ethics, the only statement of his unusual eschatological theory, and some (...)
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  6. Peter Abelard (1979). A Dialogue of a Philosopher with a Jew, and a Christian. Pontifical Institute of Mediaeval Studies.
    Translation of Dialogus inter philosophum, iudaeum, et christianum.
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  7. Peter Abelard (1971). Peter Abelard's Ethics. Oxford,Clarendon Press.
    A penetrating and historically important critique of medieval moral thought.
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  8. Peter Abelard (1935/1976). Abailard's Ethics. Richwood Pub. Co..
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  9. Peter Abelard (1922/1958). The Story of My Misfortunes. Glencoe, Ill.,Free Press.
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  10. Julie A. Allen (1998). On the Dating of Abailard's Dialogus: A Reply to Mews. Vivarium 36 (2):135-151.
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  11. Andrew Arlig (2012). Peter Abelard on Material Constitution. Archiv für Geschichte der Philosophie 94 (2):119-146.
  12. E. J. Ashworth (1999). Review Of: The Philosophy of Peter Abelard John Marenbon New York: Cambridge University Press, 1997, Xx + 373 Pp. [REVIEW] Dialogue 38 (03):648-.
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  13. E. J. Ashworth (1999). John Marenbon, The Philosophy of Peter Abelard. [REVIEW] Dialogue 38 (3):648-649.
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  14. Bernardo Carlos Bazán (1979). Abélard, Du Bien Suprême (Theologia Summi Boni). Introduction, traduction et notes par Jean Jolivet (Cahiers d'études médiévales, IV). Montréal, Paris: Bellarmin-Vrin, 1978. 135 pp. [REVIEW] Dialogue 18 (04):570-573.
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  15. Otto Bird (1959). The Logical Interest of the Topics as Seen in Abelard. The Modern Schoolman 37 (1):53-57.
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  16. Jeffrey Brower (2004). Trinity. In The Cambridge Companion to Abelard. Cambridge Univ Pr.
    This article provides a sympathetic treatment of Abelard’s account of the Christian doctrine of the Trinity. It argues that the key to Abelard’s account lies in his ingenious defense of a form of numerical sameness without identity--a relation whose application to the Trinity he justifies on the grounds that it must be invoked to explain familiar cases of material constitution. The conclusion is that, although Abelard’s discussion provides the resources to establish the coherence of the Trinity, his attempt to reconcile (...)
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  17. Jeffrey Brower (1998). Abelard's Theory of Relations: Reductionism and the Aristotelian Tradition. Review of Metaphysics 51 (3):605 - 631.
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  18. Jeffrey E. Brower (2007). Special Issue on Peter Abelard (Editor's Introduction). American Catholic Philosophical Quarterly 81 (2):163-167.
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  19. Jeffrey E. Brower (2004). Abelard on the Trinity. In Jeffrey E. Brower & Kevin Guilfoy (eds.), The Cambridge Companion to Abelard. Cambridge University Press.
    Theology is the preeminent academic discipline during the Middle Ages and, as a result, most of great thinkers of this period are highly trained theologians. Although this is common knowledge, it is sometimes overlooked that the systematic nature of medieval theology led its practitioners to develop full treatments of virtually every area within philosophy. Indeed, theological reflection not only provides the main context in which the medievals theorize about what we would now recognize as distinctively philosophical issues, but it is (...)
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  20. Jeffrey E. Brower (1998). Abelard's Theory of Relations: Reductionism and the Aristotelian Tradition. Review of Metaphysics 51 (3):605-631.
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  21. Jeffrey E. Brower & Kevin Guilfoy (eds.) (2004). The Cambridge Companion to Abelard. Cambridge University Press.
    Each volume of this series of companions to major philosophers contains specially commissioned essays by an international team of scholars, together with a substantial bibliography, and will serve as a reference work for students and non-specialists. One aim of the series is to dispel the intimidation such readers often feel when faced with the work of a difficult and challenging thinker. Peter Abelard (1079-1142) is one of the greatest philosophers of the medieval period. Although best known for his views about (...)
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  22. E. M. Buytaert (ed.) (1974). Peter Abelard. The Hague,Nijhoff.
  23. Margaret Cameron (2007). Abelard (and Heloise?) On Intention. American Catholic Philosophical Quarterly 81 (2):323-338.
    For Abelard, the notion of “intention” (intentio, attentio) plays a central and important role in his cognitive and ethical theories. Is there any philosophicalconnection between its uses in these contexts? In recent publications, Constant Mews has argued that the cognitive and ethical senses of “intention” are related(namely, the cognitive sense evolves into the ethical sense), and that Abelard is repeatedly led to focus on intentions throughout his career due to the influenceof Heloise. Here I evaluate Mews’s arguments by examining and (...)
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  24. Marcia L. Colish (1992). Peter Lombard and Abelard: The Opinio Nominalium and Divine Transcendence. Vivarium 30 (1):139-156.
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  25. Raul Corazzon, Abelard: Logic, Semantics, Ontology and His Theories of the Copula (Second Part).
    "With Abelard, the term 'copula' enters into western thought. In fact, although widely attested, the use of the term 'copula' in reference to Aristotle's work is totally anachronistic. (1) What led to this term? In his Dialectica, Abelard was mainly concerned with the way syllogisms can be construed. The interest of the copula was in fact derivative from this main concern. As Kneale and Kneale (The development of logic, 1962: 206) put it, 'it is clear that for his [Aristotle's] theory (...)
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  26. Raul Corazzon, Index 1 Index 2.
    "Abelard composed four works on logic: (1) Introductiones Parvulorum, which consists of short glosses on Porphyry Eisagoge and Aristotle Categories and De Interpretatione; (2) Logica Ingredientibus (so called because ingredientibus is the first word of its text), which consists of longer glosses on the texts covered by the previous work together with Boethius' De Differentiis Topicis and was probably written while Abelard was teaching in Paris before 1120; (3) Logica Nostrorum Petitioni (so called because nostrorum petitioni are the first words (...)
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  27. O. F. M. Davies (1998). Ethical Writings: Ethics and A Dialogue Between a Philosopher, a Jew, and a Christian by Peter Abelard. (Review). Franciscan Studies 55 (1):349-351.
  28. L. M. De Rijk (1986). Peter Abelard's Semantics and His Doctrine of Being. Vivarium 24 (2):85-127.
  29. L. M. De Rijk (1985). Martin M. Tweedale on Abailard. Some Criticisms of a Fascinating Venture. Vivarium 23 (2):81-97.
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  30. Brooke Heidenreich Findley (2006). Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy. Vivarium 44 (s 2-3):248-275.
    A careful reading of Heloise's letters reveals both her contribution to Abelard's ethical thought and the differences between her ethical concerns and his. In her letters, Heloise focuses on the innate moral qualities of the inner person or animus. Hypocrisy—the misrepresentation of the inner person through false outer appearance, exemplified by the potentially deceitful religious habit or habitus—is a matter of great moral concern to her. When Abelard responds to Heloise's ideas, first in his letters to her and later in (...)
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  31. Alfred J. Freddoso (1978). Abailard on Collective Realism. Journal of Philosophy 75 (10):527-538.
    In the Logica Ingredientibus Abailard attacks the theory according to which universals are collections of individuals. This paper argues that Abailard's principal objection to this 'collective realism', viz, that it conflates universals with integral wholes, is actually quite strong, though it is generally overlooked by recent commentators. For implicit in this objection is the claim that the collective realist cannot provide a satisfactory account of predication. The reason for this is that integral wholes are not uniquely decomposable. In support of (...)
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  32. Mariateresa Fumagalli Beonio Brocchieri (1970). The Logic of Abelard. Dordrecht,D. Reidel.
  33. Richard Gaskin (1998). Review: The Philosophy of Peter Abelard by John Marenbon. Cambridge University Press, 1997, Pp. XX+373. Philosophy 73 (2):305-324.
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  34. Peter Godman (2009). Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet. Cambridge University Press.
    Moral moments -- The neurotic and the penitent -- True, false, and feigned penance -- Fame without conscience -- Cain and conscience -- Feminine paradoxes -- Sincere hypocrisy -- The poetical consience -- Envoi : spiritual sophistry.
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  35. Jorge J. E. Gracia (1979). Abailard on Universals. Southwestern Journal of Philosophy 10 (1):219-223.
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  36. Leif Grane (1970). Peter Abelard: Philosophy and Christianity in the Middle Ages. London,Allen & Unwin.
  37. Amber L. Griffioen (2007). “In Accordance with the Law”: Reconciling Divine and Civil Law in Abelard. American Catholic Philosophical Quarterly 81 (2):307-321.
    In the Ethics, Abelard discusses the example of a judge who knowingly convicts an innocent defendant. He claims that this judge does rightly whenhe punishes the innocent man to the full extent of the law. Yet this claim seems counterintuitive, and, at first glance, contrary to Abelard’s own ethical system. Nevertheless, I argue that Abelard’s ethical system cannot be viewed as completely subjective, since the rightness of an individual act of consent is grounded in objective standards established by God. Likewise, (...)
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  38. Guy Hamelin (2002). La Théologie d'Abélard Jean Jolivet Collection «Initiations au Moyen Âge» Paris, Éditions du Cerf, 1997, 135 P. Dialogue 41 (02):384-.
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  39. Guy Hamelin (1998). Ethical Writings: His “Ethics” or “Know Yourself” and His “Dialogue Between a Philosopher, a Jew, and a Christian” Peter Abelard Traduit Par Paul Vincent Spade, Avec Une Introduction Par Marilyn McCord Adams Indianapolis-Cambridge, Hackett Publishing, 1995, 171 P. [REVIEW] Dialogue 37 (01):173-.
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  40. Guy Hamelin (1995). Conférences, Dialogue d'un philosophe avec un juif et un chrétien. Connais-toi toi-même, Éthique Pierre Abélard Collection «Sagesses chrétiennes» Introduction, traduction nouvelle et notes par Maurice de Gandillac, Paris, Les Éditions du Cerf, 1993, 295 p. [REVIEW] Dialogue 34 (02):392-.
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  41. L. Michael Harrington (2007). Logic, Theology, and Poetry in Boethius, Abelard, and Alan of Lille: Words in the Absence of Things. Review of Metaphysics 60 (4):886-887.
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  42. Jeffrey Hause (2007). Abelard on Degrees of Sinfulness. American Catholic Philosophical Quarterly 81 (2):251-270.
    Like many of his medieval successors, Peter Abelard offers principles for ranking sins. Moral self-knowledge, after all, requires that we recognize not justour sinfulness, but also the extent of our offense. The most important distinction among sins is that between venial and mortal sins: venial sinners show less contempt and may also be victims of bad moral luck, and so they are far less blameworthy. However, the subjective principle which Abelard uses to protect the venial sinner from blame appears to (...)
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  43. Brooke Heidenreich Findley (2006). Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy. Vivarium 44 (2-3):248-275.
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