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  1. Peter Abelard, The Story of My Calamities.
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  2. Peter Abelard, Letters History of My Calamities (Latin).
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  3. 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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  4. Peter Abelard (2001). Peter Abelard: Collationes. Clarendon Press.
    Peter Abelard was one of the most influential writers and thinkers of the twelfth century, famed 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 (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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  6. Peter Abelard (1971). Peter Abelard's Ethics. Oxford,Clarendon Press.
    A penetrating and historically important critique of medieval moral thought.
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  7. Peter Abelard (1935/1976). Abailard's Ethics. Richwood Pub. Co..
  8. Peter Abelard (1922/1958). The Story of My Misfortunes. Glencoe, Ill.,Free Press.
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  9. Peter Abelard, Martin Grabmann & Paul Ruf (1930). Ein Neuaufgefundenes Bruchstück der Apologia Abaelards. Bayerische Akademie der Wissenschaften.
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  10. Peter Abelard & J. Monfrin (1967). Historia Calamitatum. Monograph Collection (Matt - Pseudo).
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  11. Julie A. Allen (1998). On the Dating of Abailard's Dialogus: A Reply to Mews. Vivarium 36 (2):135-151.
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  12. Andrew Arlig (2012). Peter Abelard on Material Constitution. Archiv für Geschichte der Philosophie 94 (2):119-146.
  13. Andrew Arlig (2007). Abelard's Assault on Everyday Objects. American Catholic Philosophical Quarterly 81 (2):209-227.
    Abelard repeatedly claims that no thing can survive the gain or loss of parts. I outline Abelard’s reasons for holding this controversial position. First, a change of parts compromises the matter of the object. Secondly, a change in matter compromises the form of the object. Given that both elements of an object are compromised by any gain or loss of a part, the object itself is compromised by any such change. An object that appears to survive change is really a (...)
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  14. 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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  15. E. J. Ashworth (1999). The Philosophy of Peter Abelard. Dialogue: Canadian Philosophical Review / Revue canadienne de philosophie 38 (3):648-649.
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  16. E. Jennifer Ashworth (1999). John Marenbon, The Philosophy of Peter Abelard. [REVIEW] Dialogue 38 (3):648-649.
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  17. J. D. Bastable (1957). Abélard Avec Et Sans Héloise. Philosophical Studies 7:212-213.
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  18. J. D. Bastable (1957). Abélard Avec Et Sans Héloise. Philosophical Studies 7:212-213.
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  19. 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 (4):570-573.
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  20. I. Bejczy (2003). Deeds Without Value. Recherches de Theologie Et Philosophie Medievales 70 (1):1-21.
    In his ethical writings Peter Abelard declared the accomplishment of good deeds irrelevant to a person’s merit. Also, he denied that acts had any moral value in themselves. The article argues that both theses are contradicted by the purport of Abelard’s ethical teaching. If the opportunity to act is present, good intentions must be followed by good deeds in order not to lose their meritorious character. Moreover, the intrinsic morality of intended acts determines the morality of human intentions, whereas the (...)
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  21. 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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  22. Otto Bird (1959). The Logical Interest of the Topics as Seen in Abelard. Modern Schoolman 37 (1):53-57.
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  23. U. Blau (2000). The Editors Would Like to Thank Kelly Becker for Doing Most of the Work on This Index. Abelard, P., 18. In Gila Sher & Richard L. Tieszen (eds.), Between Logic and Intuition: Essays in Honor of Charles Parsons. Cambridge University Press. 500--339.
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  24. 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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  25. Jeffrey Brower (1998). Abelard's Theory of Relations: Reductionism and the Aristotelian Tradition. Review of Metaphysics 51 (3):605 - 631.
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  26. Jeffrey E. Brower (2011). Abelard's Theory of Relations. Review of Metaphysics 51 (3):605-631.
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  27. Jeffrey E. Brower (2007). Special Issue on Peter Abelard (Editor's Introduction). American Catholic Philosophical Quarterly 81 (2):163-167.
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  28. 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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  29. Jeffrey E. Brower (1998). Abelard's Theory of Relations: Reductionism and the Aristotelian Tradition. Review of Metaphysics 51 (3):605-631.
  30. 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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  31. Marta Bucholc (2000). Abelard i Heloiza (Etienne Gilson, Abelard i Heloiza). Etyka 33.
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  32. Charles Sf Burnett (1986). Peter Abelard, Confessio fidei'Universis': A Critical Edition of Abelard's Reply to Accusations of Heresy. Mediaeval Studies 48 (1):111-138.
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  33. E. M. Buytaert (ed.) (1974). Peter Abelard. The Hague,Nijhoff.
  34. 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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  35. Gerard Casey (2008). Medieval Philosophy: An Historical and Philosophical Introduction - by John Marenbon. Philosophical Books 49 (3):251-253.
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  36. Julio A. Castello Dubra (2004). Ontología y gnoseología en la Logica ingredientibus de Pedro Abelardo. Anales Del Seminario de Historia de la Filosofía 21:43-60.
    El trabajo se ocupa de la sección de las Glosas a la Isagogé de Porfirio de Pedro Abelardo dedicada a las tres cuestiones sobre los universales. La parte “destructiva”, en la que Abelardo somete a crítica las doctrinas realistas de Guillermo de Champeaux no tiene un sentido meramente negativo, sino que busca llegar al punto de partida de la propia posición de Abelardo: las cosas no sólo difieren por sus formas (accidentes), sino también por sus materias (esencias). Al hablar de (...)
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  37. Michael T. Clanchy (2009). Peter Abelard, Letters of Peter Abelard, Beyond the Personal, Trans. Jan M. Ziolkowski.(Medieval Texts in Translation.) Washington, DC: Catholic University of America Press, 2008. Paper. Pp. Lii, 232; 1 Map. $29.95. [REVIEW] Speculum 84 (3):662-663.
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  38. Marcia L. Colish (1992). Peter Lombard and Abelard: The Opinio Nominalium and Divine Transcendence. Vivarium 30 (1):139-156.
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  39. W. J. Conway (1954). The Story of Abelard's Adversities. Philosophical Studies 4:138-139.
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  40. 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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  41. Raul Corazzon, Logic, Semantics and Ontology in the Philosophical Works of Abelard.
    "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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  42. 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.
  43. Maurice de Gandillac & Université de Neuchâtel (1981). Abélard le "Dialogue", la Philosophie de la Logique : Actes du Colloque de Neuch'tel, 16-17 Novembre 1979. Secrétariat de L'Université.
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  44. L. M. De Rijk (2013). Abelard Als exponent Van het wijsgerig leven in de twaalfde eeuw. Bijdragen 22 (4):440-449.
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  45. L. M. De Rijk (1986). Abelard and Moral Philosophy. Medioevo 12:1-27.
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  46. L. M. De Rijk (1986). Peter Abelard's Semantics and His Doctrine of Being. Vivarium 24 (2):85-127.
  47. 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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  48. L. M. De Rijk (1950). On the Life of Abelard and Heloise: Historia Calamitatum, Critical Edition by J.T. Muckle. [REVIEW] Mediaeval Studies 12:175-211.
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  49. Jean Marie Déchanet (forthcoming). L'amitié d'Abélard Et de Guillaume de Saint-Thierry. Revue D’Histoire Ecclésiastique.
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  50. Frank DeSiano (1971). Of God and Man: Consequences of Abelard's Ethic. The Thomist 35 (4):631-60.
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1 — 50 / 186