CHAPTER V.
PETER ABAILARD.
With Abailard we turn again to the schools of dialectic, but Abailard is much more than a dialectician. He is the commanding figure in the intellectual history of his age,
Cui soli patuit scibile quidquid erat.
It is his general attitude towards the study of philosophy and of theology that demands our examination, far rather than those technical points in which he was suspected of departing from catholic Christianity. If he was, as he consistently maintained, the devoted son of the church, he was none the less a herald of free thought by virtue of his bold assertion of the duty of private judgement and his contempt of those who take everything on trust. By doubting we are led to enquire; by enquiry we perceive the truth: this is the method which Abailard professes. It is not that he doubts that the two roads, of reason and authority, must ultimately converge: only he will not start from any but the direct questionings of his own mind. Self-reliance is his special characteristic. It shews itself in his personal history even more than in his writings, so that his entire life is an exemplification of the force of a Titanic personality in revolt against the spirit of his time.
Abailard,[1] like so many of the great men in the earlier
- ↑ With reference to the name, it is hardly necessary to say that from the first its spelling fluctuates. In the editions it is commonly normalised as Abaëlardus; the diphthong is altogether a modern invention, disproved by every instance in which it occurs in verse. On the whole it seems that Abaielardus is the earliest form. This appears, e.g., in the facsimile of the Munich manuscript of the Sic et non given at the end of Henke's edition, as
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