[BOOKS] ✮ Ethica/Dialogus inter philosophum, judaeum et christianum By Pierre Abélard – Motyourdrive.co.uk

Ethica/Dialogus inter philosophum, judaeum et christianum files Ethica/Dialogus inter philosophum, judaeum et christianum, read online Ethica/Dialogus inter philosophum, judaeum et christianum, free Ethica/Dialogus inter philosophum, judaeum et christianum, free Ethica/Dialogus inter philosophum, judaeum et christianum, Ethica/Dialogus inter philosophum, judaeum et christianum 1203b4d90 Abelard S Major Ethical Writings Ethics, Or Know Yourself , Dialogue Between A Philosopher, A Jew A Christian, Are Presented Here In A Student Edition Including Cross References, Explanatory Notes, A Full Table Of References, Bibliography Index


10 thoughts on “Ethica/Dialogus inter philosophum, judaeum et christianum

  1. says:

    God As Ultimate GoodnessPeter Abelard 1079 1142 was a French Medieval philosopher and theologian In this book, Abelard uses dialogue to fashion the argument that God may be defined as the Ultimate Good Myths have risen historically because of the tendency of men to complicate and personify religion If you follow the common view, your understanding won t go far beyond the faith of those who conceive only of corporeal things Such ones understand God only as a kind of corporeal thing that consists of bodily parts, like a head, hands, and feet What illiterate or simple person will put up with hearing you preach that God doesn t have eyes or ears or other members that seem so necessary to us Abelard suggests that God is better defined as the purity of goodness, which we seek to comprehend through ethics, morals, and divinity What renders a person best and most worthy is their participation in this goodness that is God Delving further into the examination of what constitutes goodness, we see that Abelard defines it from the perspective of intent Intent State of Mind, Ultimate Desire In explaining intent Abelard points out that both God, Jesus, and Judas all allowed the crucifixion to happen, but each manifested a different intent in doing so In this sense, it isn t what is done, but with what mind it is done Good and evil arise out of our mindset, that is, our ultimate intent Because sin is first born out of intent, the physical action of sin is not even necessary for sin to occur The state of true spirituality exists wholly within the mind, wherein one must endeavor to extinguish every thought of malevolence Thus, the one plotting murder is guilty of murder even before he commits the act The one who lusts after the wife of another is guilty of adultery, even if he does not perform the act Abelard defines a state of spirituality wherein one combats sin from the intellect, before it ever has the opportunity to corrupt the physical body It is out of a corporeal existence that we come into a freer, spiritual existence This does not mean that certain corrupt thoughts will not arise in the mind, but rather that we will not consent to allow such thoughts to dwell in the mind Abelard contends that it is the mental consent, not the deed itself, that defeats us This is clearly a spiritual, not a corporeal, battle Through this concept of intent Abelard reveals why the diversity of religious expression should not be contentious, writing as follows Surely there s no religious faith that doesn t believe it serves God and doesn t do for His sake the things it supposes to please Him. If diverse religions are conducted with equally pure intentions, neither is spiritually superior to the other As with the intent for sin, so the intent in worship is what makes it right An example here might be Mary s disbursement of the expensive perfume upon Jesus instead of selling it to give the proceeds to the poor Actions are made righteous because of the intent under which they are conducted And yet, the purity of intent is itself a function of our state of awareness and knowledge, for greater wisdom endows our intentions with expanded responsibilities and potentials for accomplishment The wise and the simplistic religious practitioners may be judged equally sincere in their intentions, but very different with regard to the scope of their practice ConsentConsent is distinguished from a mere mental suggestion that might arise in the mind Random thoughts and events flow freely about in our psyche and this we cannot prevent It only becomes consent when we choose to dwell upon it, allowing it to intentionally linger in our mind, sequestering significant portions of our spiritual energy This is consequential because our spiritual energy constitutes our spiritual self and becomes compromised when burdened by corruption What sort of energies is your spiritual self composed of To what is your spiritual energy most devoted To what have you consented your energies to The Infinite Spiritual SelfAbelard paints a picture of the human spirit arising from the dust and gaining awareness, working to rid itself of the lingering aspects of physical animality Sin is allowing ourselves to be given over to the chaotic, animalistic characteristics that dominate our reason, combat our ability to flourish, and accelerate our demise Abelard remarks let us be called spiritual rather than animal Because Abelard defines God as ultimate goodness, to consent to sin is to exhibit scorn for goodness scorn for God To be spiritual than animal, one must relate less to temporal substances and to the intangible things of the spirit Learning to do this is vital for enduring beyond the confines of the physical body Bad WillAbelard identifies the persistent animalistic force as our bad will When we see our will turned against what makes us flourish, against ultimate goodness, we are accelerating our demise, condemning ourselves, jeopardizing our health, or instigating that which drains our emotional energies When we renounce that which constitutes ultimate goodness we are exhibiting scorn for God, for life, and acquiescing to damnation by resigning ourselves to an animal state The animal lives by instinct alone, running through life haphazardly, until it returns to dust Ancient animal sacrifice is symbolic of the process whereby religious people seek to destroy their animalistic personas But we cannot defeat bad will with symbolic ritualistic gestures We can only defeat bad will when we give ourselves over to divine will ultimate goodness, God In order to do this, we must understand what God is It is through the concerted growth of our spirit, through mindfulness, that we ascend beyond the state of mere animality and gain an awareness that is capable of persisting beyond physical deterioration The we cling to God Ultimate Goodness through love, the we will avoid what offends ultimate goodness Jesus said I did not come to do my will but His who sent me. PenitenceBecause intent is what characterizes us as it characterized God, Jesus, Judas in the incident of the crucifixion , so we are defined by what it is that we really want than what we succumb to What we really want what we are really about reveals itself in penitence, or the lack thereof Penitence is the minds sorrow over consent to dwell upon anything unfitting, upon anything other than ultimate goodness, or upon any willfulness other than the divine will Abelard plainly distinguishes between those who are penitent out of love versus those merely reacting for personal gain because of fear Indeed, every day we see many people who are about to leave this life repenting over the disgraceful deeds they have committed and wailing with grave remorse, not so much from the love of God whom they have offended, or from hatred of the sin they have committed, as from fear of the punishment In this respect they also continue to be immoral, since the immorality of their fault doesn t bother them as much as the penalty s just severity does They don t regard with hatred what they have committed, because it is evil, so much as they do God s just judgement Peter AbelardTrue, fruitful penitence is sorrow and mental contrition arising from the love of goodness God Penitence is like the soothing spray one might apply to plants to relieve them of disease or parasites so that they may thrive God is growing us Some crops may fail, others may thrive Will you be a candidate for harvesting God harvests lovely spirits from the earth but the diseased and withered crops must be removed to make way for those flourishing in the glory of the sunshine of love The Kingdom is composed of those who flourish in love ConfessionAbelard associates confession with penitence In promoting open confession to other people, Abelard asks what reason is there to confess to a God that already knows all things Conversely, putting yourself out in the open before other human beings assists in keeping you from regressing Sin is curtailed by the light of openness wherein one human strengthens another by their very presence Let us all endeavor to live open and transparent lives such that the exposure of wrongness may serve as a deterrent Let the world know who we are and what we are about so that we are better encouraged to be the person we most want to be Much is hidden within us that may come out through confession and interaction with our peers GracePenitence illuminates grace for us as the situation wherein we are judged by what our mind truly wants as opposed to what our animal bodies have succumbed to Abelard contends that God pays attention not so much to the deeds that are done as to the mind with which they are done It is the mind itself that is judged in its intentions This is the best way to understand grace Good intention is imperative for grace to be operable To be accepted into The Kingdom one must at least want what The Kingdom has to offer.Abelard s theology resolves the controversy between faith and works because it all lies within the state of mind, within what it is that one truly wants Money cannot buy a state of mind People who donate to charity are not worthy because they are wealthy The state of mind of the impoverished giver may be much authentic than that of the wealthy donor motivated by a tax deduction The blue collar worker, too busy seeing after his family to have time for philanthropic endeavors, may indeed bear purer good intentions than the independently wealthy housewife who volunteers philanthropically simply for something to do Again, it is the state of mind, the true desires, and the intent, all known fully to God, that constitute the spirit, not any outward thing or compilation of works MeritSo we see that merit becomes operable as it is manifests within our intentions Scripture supports this We see that Enoch was allowed to avoid even the process of a physical death because of his merit and Noah was salvaged from among all the other men of the earth One who has trained athletically can run a greater distance with less pain than an obese, inactive, untrained person Similarly, if we do not prepare ourselves spiritually, we will encounter much hellish torment when morphing into spirit or perhaps, we will be fully incapable of such metamorphosis Hell is less a place than it is simply a state of being Humanity must come to understand that we now exist in the penultimate, within the current process of arising into spirituality, from an inanimate state The creation is ongoing, occurring, even as we speak Systems of GovernmentMost systems of government seek meritocracy, but the corruption of men defeats them Goodness enjoins a concern for others and a banishment of strife for superiority over others The lack of such goodness is the reason for communisms failure and the reason capitalism is tainted with exploitation The Biblical example of the Apostles arguing over which would be greatest in The Kingdom is exemplary of the human failure to understand this Justice bestows on everyone his due that which he is worthy of , but we cannot render justice unless we have courage and moderation We must have the courage to stand against our fear of others responses to us when we stand firm in goodness We must have moderation to defeat the greed that arises in us to take than our fair share of things We err to think that the perfect system of government lies within the setting forth of particular laws or certain economic treatises The perfect system of government may only arise from the cultivation of goodness within the human being Ultimate Goodness is the only sovereign that can carry us forward into the Kingdom It is only through the revelation of Ultimate Goodness that humanity may embody enough courage and moderation to experience a truly just system of government Humanity may grasp the Ultimate Good only in proportion to its merits that is, in proportion to the courage and moderation it is able to muster ConclusionThe Ultimate Good is God Human goodness is the proportion of God that a human allows to dwell within The ultimate human good is ultimately found by being conjoined with God Our present penultimate transcends toward the ultimate We see now through a mirror and in obscurity, but then face to face. We will ultimately understand that our having less goodness beforehand didn t arise from the makers inability to provide it, but because of the necessity for our transition into spirit This is the process by which we are made no longer animal but spiritual The person finds God within and humanity finds God in the expressions of the multitudes that have found God Abelard quotes Isaiah in describing what such an ultimately purified human community will look like The sun will no longer be for shining on you by day Neither will the moon s brilliance illuminate you Instead the Lord will be as an everlasting light, and your God as your glory Your sun will not set any and your moon will not wane for you But the Lord will be as an everlasting light for you, and the days of your distress will be completed Now your people will all be just Isaiah End


  2. says:

    Abelard s Ethics is difficult to read Not because the idea is difficult, but the convoluted, often false start, train of thoughts in the beginning This reader is frustrated by the lack of definitions in what are Sin Fault, what are Consent Desire Will etc After struggling through, with the aid of helpful summary notes from academics, it seems that the major contributions in Ethics are 1 the focal of consent After the Desire, before the Deed, as the definitive link of determining Sinfulness 2 the separation of Sin in the realm of religion individual s consent versus Fault in Civic society on Deed itself The Dialogues is dynamic and often quite biting, however I was not able to go deeper than the surface disputes I miss theological basis to appreciate it Maybe for future read.


  3. says:

    Abelard and aquinas.


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