33 found
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  1.  79
    Usury and Just Compensation: Religious and Financial Ethics in Historical Perspective.Constant J. Mews & Ibrahim Abraham - 2007 - Journal of Business Ethics 72 (1):1-15.
    Usury is a concept often associated more with religiously based financial ethics, whether Christian or Islamic, than with the secular world of contemporary finance. The problem is compounded by a tendency to interpret riba, prohibited within Islam, as both usury and interest, without adequately distinguishing these concepts. This paper argues that in Christian tradition usury has always evoked the notion of money demanded in excess of what is owed on a loan, disrupting a relationship of equality between people, whereas interest (...)
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  2.  47
    The Council of Sens (1141): Abelard, Bernard, and the Fear of Social Upheaval.Constant J. Mews - 2002 - Speculum 77 (2):342-382.
  3.  71
    Nominalism and theology before abaelard: New light on roscelin of compiègne.Constant J. Mews - 1992 - Vivarium 30 (1):4-33.
  4. Abelard and Heloise: Logic, Love, and Desire.Constant J. Mews - 2000 - Analysis (Australian Centre for Psychoanalysis) 9:37-57.
     
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  5.  21
    Ancients and moderns in medieval music theory: from Guido of Arezzo to Jacobus.Constant J. Mews & Carol J. Williams - 2017 - Intellectual History Review 27 (3):299-315.
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  6.  11
    A Christian Theologia.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    A Christian Theologia. This chapter considers Abelard’s Theologia Christiana, his revision and development of the treatise condemned at Soissons. In this work, Abelard deepens his understanding of the Holy Spirit, and starts to consider ethical insights, as communicated by pagan philosophy. Written while Abelard was teaching at the oratory he founded in honor of the Paraclete, the work reflects new ideas in the theory of language, and contains in embryo many of the theological ideas he would develop in the 1130s. (...)
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  7.  8
    Accusations of Heresy.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Accusations of heresy. This chapter considers accusations of heresy made against Abelard by William of St Thierry and Bernard of Clairvaux in 1140/41. It considers how Abelard sought to respond to accusations that he was imprecise in his arguments by refining the text of the Theologia ‘Scholarium’. He felt that these accusations were based on an inaccurate understanding of his arguments. It examines the opinions of Abelard’s contemporaries and the polarized political circumstances that led up to the confrontation between Bernard (...)
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  8.  20
    Between authenticity and interpretation on the letter collection of Peter Abelard and heloise and the epistolae duorum amantium.Constant J. Mews - 2014 - Tijdschrift Voor Filosofie 76 (4):823-842.
    This article reviews the recent edition by David Luscombe, accompanied by an English translation of The Letter Collection of Abelard and Heloise. In particular it considers Luscombe’s claim that the exchange begins with quarrelling about love, but concludes with shared reflection on religious life. It examines the unity of the letter collection as preserved in manuscripts, with particular attention to the way it is often reproduced, as in this volume, without the final text, the Institutiones nostre, which sets out the (...)
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  9.  56
    Bernard of Clairvaux, Peter Abelard and Heloise on the Definition of Love.Constant J. Mews - 2004 - Revista Portuguesa de Filosofia 60 (3):633 - 660.
    This paper examines the thinking of Bernard of Clairvaux about love in relationship to the ideas of his two famous contemporaries, Peter Abelard and Héloise. It looks at Bernard's intellectual debt to William of Champeaux on issues of sin and grace, and to William of Saint-Thierry for ideas about how amor evolves into caritas. Bernard makes a stronger link between amor and dilectio, and introduces use of the Song of Songs, to explain how worldly love can develop into spiritual love. (...)
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  10.  24
    Bernard of Clairvaux.Constant J. Mews - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 159--163.
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  11.  14
    Communautés de Savoirs.Constant J. Mews - 2008 - Revue de Synthèse 129 (4):485-507.
    L’histoire sociale et institutionnelle de l’université de Paris reste encore souvent détachée de l’étude des dynamiques intellectuelles qui se produisirent en son sein. Le concept des «communautés de savoir » perm et de combler ce hiatus, en associant étroitement l’histoire des savoirs à leurs conditions concrètes de production et d’enseignement. Ce modèle permet de rendre attentif au maintien, au sein de l’université parisienne, de diverses «écoles », dotées d’orientations et de programmes de recherche spécifiques. L’apparition des collèges peut être également (...)
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  12. Communities of Learning: Networks and the Shaping of Intellectual Identity in Europe 1100-1500.Constant J. Mews & Crossley John (eds.) - 2011 - Brepols Publishers.
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  13.  10
    Challenging Tradition.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Challenging Tradition: the Dialectica. This chapter examines Abelard’s Dialectica, his first major treatise on dialectic. The treatise is structured around an analysis both of the major parts of speech, categories and of different kinds of argument, categorical and hypothetical. It argues that a driving theme is Abelard’s desire to counter the philosophically realist arguments presented by William of Champeaux.
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  14. Desire in the Song of Songs, Lacan, and the Responses of Heloise and Abelard.Constant J. Mews - 2008 - Analysis (Australian Centre for Psychoanalysis) 14:127.
     
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  15.  15
    Ethics, Sin, and Redemption.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Ethics, Sin, and Redemption. This chapter considers Abelard’s reflection on ethical issues in his Collationes, couched in the form of a debate among a philosopher and a Jew and a Christian about the relationship between pagan ethics and Christian faith. It argues that arguments put by the philosopher reflect many of the concerns put by Heloise, to which Abelard sought to find a Christian response. It then looks at Abelard’s commentary on St Paul’s Epistle to the Romans and Expositio in (...)
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  16.  7
    Faith, Sacraments, and Charity.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Faith, Sacraments and Charity. This chapter considers Abelard’s lectures or sententie on faith, sacraments and charity in which he formulated a synthetic vision of theology, recorded by students. It also reviews Abelard’s theology through the perspective of one of his foremost critics, Hugh of St. Victor, in the De sacramentis. While Abelard was always known as a logician, he emerged in the 1130s as one of the most original theologians and theorist of ethics of his generation. The chapter considers the (...)
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  17.  10
    Heloise and Discussion about Love.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Heloise and Discussion about Love. This chapter examines the significance of the early love affair of Abelard and Heloise. It argues that this relationship was not simply a matter of fornication portrayed by Abelard in the Historia calamitatum. Drawing on the Epistolae duorum amantium, which I argue is a record of an early exchange between Abelard and Heloise, I explain that Heloise wanted to apply Ciceronian ideals of friendship to love between a man and a woman. At her request, Abelard (...)
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  18.  12
    Heloise and the Paraclete.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Heloise and the Paraclete. This chapter considers Abelard’s decision to entrust his foundation of the Paraclete to Heloise and his writing of the Historia calamitatum in 1132–33, as well as Heloise’s reaction to this autobiographical narrative. It examines the impact of Heloise’s arguments about their past relationship and about the religious life for women on Abelard’s writings for the Paraclete. It also considers Abelard’s poetic laments in the light of Heloise’s interest in the human side of the Bible.
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  19.  25
    Heloise.Constant J. Mews - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 456-458.
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  20.  7
    Introduction.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
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  21.  9
    Images of Abelard and Heloise.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Images of Abelard and Heloise. This chapter discusses images of Abelard and Heloise from the 12th to the 20th centuries. It observes how the controversial character of their relationship, as well as accusations of heresy made by St. Bernard have created stereotyped images of Abelard and Heloise as rebels against authority and the religious life that do not do full justice to their intellectual achievement. They were not lovers, but thinkers.
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  22.  11
    Returning to Logica.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    Returning to Logica. This chapter examines the Logica ‘Ingredientibus’, a series of commentaries on Porphyry, Aristotle, and Boethius more profound than any of his earlier glosses. I argue that in these commentaries Abelard adopts a much more profound theory of universals and of other parts of speech than in the Dialectica. Rather than emphasizing differences of opinion with William of Champeaux, they demonstrate how far Abelard had come to distance himself from the arguments of Boethius. Instead of speaking uniquely about (...)
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  23.  12
    Songlines, Sacred Texts and Cultural Code: Between Australia and Early Medieval Ireland.Constant J. Mews - 2019 - In Peter Wong, Sherah Bloor, Patrick Hutchings & Purushottama Bilimoria (eds.), Considering Religions, Rights and Bioethics: For Max Charlesworth. Springer Verlag. pp. 201-217.
    This paper builds on Max Charlesworth’s evolving interest in aboriginal spirituality by reflecting on potential affinities, as well as great differences, between the notion of the indigenous songline and sacred texts. In particular I suggest possible parallels between the travels of a spirit ancestor along a particular route, and the account of the journey of a specific early Irish saint, itself modelled on the motif of the pilgrim within Jewish and Christian Scripture. Charlesworth always insisted that religion could never be (...)
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  24.  8
    The Early Years.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    The Early Years: Roscelin of Compiègne and William of Champeaux. This chapter examines Abelard’s intellectual debt to both the vocalist theories of Roscelin of Compiègne and William of Champeaux’s teaching about dialectic in shaping his philosophical nominalism. By looking at the earliest records of Abelard’s teaching of dialectic and glosses on Aristotle, Porphyry and Boethius, it observes how students identified him as an iconoclast teacher, who quickly provoked laughter by the examples that he chose. It traces how Abelard’s early conflict (...)
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  25.  11
    The Trinity.Constant J. Mews - 2005 - In C. J. Mews (ed.), Abelard and Heloise. New York: Oxford University Press.
    The Trinity. This chapter examines Abelard’s first major writing about the divine Trinity, the Theologia ‘Summi boni’, written in 1119–20 and condemned as expounding heresy at the Council of Soissons in 1121. Abelard emphasizes the capacity of pagan philosophers to gain insight into the supreme good as much as prophets of the Old Testament. He applies his theory of language to words used about God to explain how Christians can speak of three divine persons as names given to signify different (...)
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  26. The twelve abuses of the age : ethical and political theory in early medieval Ireland and its influence.Constant J. Mews - 2023 - In Chris Jones & Takashi Shogimen (eds.), Rethinking medieval and Renaissance political thought: historiographical problems, fresh interpretations, new debates. New York, NY: Routledge.
     
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  27.  46
    Book review: John of Salisbury on Aristotelian Science, written by David Bloch. [REVIEW]Constant J. Mews - 2015 - Vivarium 53 (1):117-119.
  28.  29
    Peter Abelard, Historia calamitatum: Consolation to a Friend, ed. Alexander Andrée. . Toronto: Pontifical Institute of Mediaeval Studies for the Centre for Medieval Studies, 2015. Paper. Pp. x, 108. $17.95. ISBN: 978-0-88844-482-0. [REVIEW]Constant J. Mews - 2016 - Speculum 91 (4):1059-1060.
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  29.  22
    Patrick Demouy, Genèse d'une cathédrale: Les archevêques de Reims et leur église aux XIe et XIIe siècles. Langres: Dominique Guéniot, 2005. Pp. 814 plus color figures; black-and-white figures, tables, and maps. €65. [REVIEW]Constant J. Mews - 2009 - Speculum 84 (4):1033-1035.
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  30.  30
    Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet. [REVIEW]Constant J. Mews - 2012 - Speculum 87 (3):873-874.
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  31.  14
    Review of Wayne Hudson, Australian Religious Thought: Clayton, Victoria: Monash Publishing, 2016, ISBN: 9781922235763, 248pp. [REVIEW]Constant J. Mews - 2016 - Sophia 55 (4):581-583.
  32. Saint Anselm and Roscelin of Compiègne some new Texts and their implications. II. A Vocalist Essay on the Trinity and Intellectual Debate c. 1080-1120. [REVIEW]Constant J. Mews - 1998 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 65:39-90.
    Continuation to a study published in AHDLMA 58. It analyses the dispute between St Anselm and Roscelin, rejecting the idea of a simple division between realists and nominalists. Roscelin's trinitarian theology is interpreted as an extension of a rationalising mode of argument established by St Anselm. With a critical edition of an anonymous essay on the Trinity, argued to be by Roscelin.
     
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  33.  29
    The Cambridge Companion to Abelard. [REVIEW]Constant J. Mews - 2004 - American Catholic Philosophical Quarterly 78 (4):667-673.