Book contents
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Note on the reference system
- Bibliographical note for the paperback edition
- Introduction
- PART I
- PART II
- PART III
- Conclusion: Abelard's theological doctrines and his philosophical ethics
- General conclusion
- Appendix: Abelard as a ‘critical thinker’
- Select bibliography
- Index
Conclusion: Abelard's theological doctrines and his philosophical ethics
Published online by Cambridge University Press: 20 March 2010
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Note on the reference system
- Bibliographical note for the paperback edition
- Introduction
- PART I
- PART II
- PART III
- Conclusion: Abelard's theological doctrines and his philosophical ethics
- General conclusion
- Appendix: Abelard as a ‘critical thinker’
- Select bibliography
- Index
Summary
The preceding chapters describe the systematic analysis of ethics which Abelard developed within his theology. Specifically Christian doctrines have been mentioned only where necessary to set the context for Abelard's treatment of ethical issues. But is not this attempt to separate a moral philosophy from its wider doctrinal setting misleading? Abelard was a Christian. Did he not accept, on authority, certain teachings which, if not incompatible with any type of philosophical ethics, are certainly inconsistent with Abelard's moral philosophy as it has been represented here? In particular, Abelard's ethics places its emphasis on the individual's free choice to sin or refrain from sinning. But Christian doctrine holds that all men inherit original sin and that, as a result, they cannot live in a way which is meritorious and leads to salvation without the help of entirely unmerited grace from God. Moreover, Abelard saw ethics as universal to mankind. Starting from the view that the Trinity of power, wisdom and love is to a great extent graspable by men through reason and observation, Abelard turns to antique as much as to Christian sources for his understanding of morality and holds not merely that the ancients could lead good lives, but that the Greek philosophers have set a standard of conduct which Christians need to emulate. But these virtuous pagans did not merely lack baptism – the remedy instituted by Christ for original sin: whatever they knew about the Trinity, they could not, by reason alone, acquire the faith in Christ's incarnation and work which is necessary for salvation.
- Type
- Chapter
- Information
- The Philosophy of Peter Abelard , pp. 324 - 331Publisher: Cambridge University PressPrint publication year: 1997