Also known as "Marriage is the Grave of Love" Zhang Baotong 2016.7.4

It was a time of fanaticism, with thousands of people participating in the Crusades and thousands of people going out to study. Pen × fun × Pavilion www. ｂｉｑｕｇｅ。 info They have the blood of the barbarians' excitement in their veins. They are energetic and strong-blooded, and they have left their homeland to pursue their ideals. Influenced by this trend, Abelard did not accept his father's teachings, and was unwilling to learn martial arts from his father and become a warrior. So, he gave up inheriting his father's title and property. But in his blood was the blood of a samurai and the passion for conquest, and his ardent thirst for knowledge made his blood boil, and he desperately studied everywhere, visiting philosophers and masters at home and abroad. He is particularly keen on debate, and whenever he hears of an academic debate, he will rush there in advance and participate in it.

It was an age of dialectics, an age of scholasticism, an age of the supremacy of books. This young and vigorous genius is hungry for learning, apprenticeship, then transcendence, and then contempt and criticism. He is this kind of character, whether as a student or as a teacher, he will always take a clear position, express himself vividly, and as long as he identifies the goal, he will put all his passion into it, regardless of the consequences. This was the passion and personality of that era. Young students and scholars, in particular, do not know what moderation is, they don't know what moderation is. If you have any views or opinions, you should say them out loud, whether you agree with or disagree with them, and you must express them loudly and loudly. Character is fate, and Abelard's fate was also decided in this way.

In this year, he came to Paris, where dialectics was most admired and developed. William of Shang Bo was the most prominent and prestigious scholar in the subject, presiding over the lectures at the Cathedral School of Notre-Dame. His lectures were quoted from the scriptures and his mouth was so great that the studious Abelard admired him greatly. He studied with Mr. William and enjoyed listening to his lectures very much. However, Abelard soon discovered that some of his teacher's arguments were wrong and could not be justified.

The Middle Ages was a peculiar time, in which the wildest minds, the most violent ways of life, and the noblest souls were mixed together in a strange way. In terms of a very low standard of living, there is the most metaphysical speculation. On average, most of the scholastic philosophers of the Middle Ages wrote far more than modern university professors, and the debate between nominalism and realism left a deep imprint on the Middle Ages.

Abelard had a keen interest in the study of philosophy and religion, and in order to solve some of the problems that had puzzled him for a long time, he sought out talented and talented teachers. In 1094, at the age of fifteen, Abelard came under the famous theologian Lotherin, the master of logic at the time. Loselin's housekeeping is an extreme nominalism on the question of coexistence. The so-called "co-existence problem", according to the third-century Neo-Platonist Porphyry, consists of three questions: first, whether co-phases are entities or merely ideas in thought, second, if co-phases are entities, are they tangible or intangible, and third, whether co-phases are separate from or within sensible things. From the sixth century onwards, Christian theologians engaged in a long and intense debate on these issues. It has been lamented that scholars have spent more time on these issues than Caesar has spent on conquering the world, and more money than in the coffin of Kretz. Later academics said that such a controversy continued for more than 300 years.

In the Middle Ages, the struggle between nominalism and realism was directly or indirectly linked to the political struggle of the society of the time. Generally speaking, realism favors the domination of clerical supremacy and orthodox theology, and is often supported by papal factions. Nominalism, on the other hand, was often endorsed by secular landlords, kingship, and burghers. Realism tends to present itself as orthodox and regards nominalism as a deviant "heresy." The Catholic Church and the Inquisition persecuted the nominalists with harsh means, forbade their propaganda, burned their writings, excommunicated them, and even threw them into church prisons or burned alive. Despite the Orthodox Church's repression of nominalists, it was not stifled by a strong secular landlord class, the royal power, and the burgher caste, but rather flourished in the late Middle Ages.

Realists use their views to argue for orthodox doctrines such as the Trinity and original sin. Above all, the realist view is particularly well suited to defend the absolute authority of the Roman Church. Since the general is more real than the individual, and the general is higher than the individual, the more general things are, the higher and more substantial. The idea of God is the most universal, so God is the highest reality. The Roman Catholic Church is God's human representation throughout the nations of the world and, as such, is more tangible than the kingdoms. The clergy is the same as the relationship between the general and the individual for the king, the clergy is higher than the king, and the king is subject to the pope.

Loselin argues that co-existence is nothing but sound, and to understand the Trinity in this way is tantamount to acknowledging polytheism. The Church, of course, could not tolerate such nonsense from Loselin. At a synod, Loselyn was summoned to choose between retracting her speech or being excommunicated. Loselin pretended to retract his arguments and fled to England, and later returned to France, where he hid in a place called Loche to give lectures. It was at this time that Abelard became a disciple of Lotherim. Soon after his teaching, the learned Abelard became increasingly dissatisfied with his teacher's extreme nominalism. Unlike Loselin, Abelard advocated moderate nominalism. He believes that although co-phase is just a noun, it is not an empty noun. He used "beauty" as an example to say that a bouquet of flowers is "beautiful", and even if the bouquet of flowers withers and withers, the word "beauty" still has meaning.

Displeased with his teacher's position, in 1100 Abelard left Loseline and came to Paris, where he wandered between schools of thought before joining the realist William. William was well known in logic, was known for teaching dialectics, and was known as the "Pride of Paris". In Paris, Abelard studied oratory and debate with 5,000 students from all over Europe. It wasn't long before he rose to prominence and became skeptical of William's realism.

Because William is the epitome of extreme realism. He asserted that "co-existence has an objective reality, that co-existence is the first entity independent of individual things, and that co-existence is the essence or original form of individual things". Abelard was a nominalist. He denied the objective reality of coexistence, asserted that only individual things have objective reality, and believed that co-existence expresses the similarity and commonality of individual things, so co-existence only exists in people's minds. This argument is called conceptualism and belongs to the mild nominalism.

He even directly challenged the teacher in class, asking William questions and laying out his unjustifiable theories and attacking his shield with his spear. As a result, William could not step down on the spot. William was very annoyed and couldn't stand this, so he expelled the troublesome student.