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Este trabalho tem por objetivo fazer uma análise textual do Tractatus de Intellectibus de Pedro Abelardo, esmiuçando o estudo ali apresentado sobre a ordenação das afecções humanas. Destacamos no primeiro capítulo como Abelardo apresenta uma ambivalência das afecções sensitiva e imaginativa que resulta, simultaneamente, em uma impossibilidade de conhecer as coisas particulares e os conceitos universais, uma vez que cada sensação ou imaginação estará atrelada a um sentido particular. À essa \"confusão dos sentidos\" será oposta uma potência atentiva do intelecto, a qual permite tomar qualquer natureza ou propriedade e, aplicando-a às sensações ou imaginações, formar intelecções. Em seguida, focamos na ordenação interna do intelecto e na proposta de categorização das intelecções a partir de critérios discursivos. Nesta etapa, nosso principal objetivo é determinar a amplitude desta proposta, que apresenta um projeto de desreificação do intelecto - que não é fundado no conhecimento das coisas, mas na atenção da alma - e simultaneamente circunscreve o intelecto à sua origem nos sentidos. Para compreender essa operação interna do intelecto, Abelardo mobiliza conceitos oriundos da gramática e da lógica, como predicação e estado, e apresenta uma série de procedimentos mentais, como a ligação predicativa entre intelecções e a abstração, que permitem o intelecto extrapolar os limites impostos pela origem do conhecimento humano e formular para si conceitos, cuja validade e veracidade dependerão do desnudamento da atenção. / This work aims to make a textual analysis of Peter Abelards Tractatus de Intellectibus, by examining the study on the organization of human affections there presented. In the first chapter we emphasize how Abelard presents an ambivalence of sensitive and imaginative affections that results, simultaneously, in the impossibility of knowing particular things and universal concepts, considering that each sensation or imagination is associated with a particular sense. An attentive potency of the intellect will be opposed to this confusion of sensation, which allows it to take any nature or property and apply to sensations or imaginations and thereafter form intellections. We then focus on the internal organization of the intellect and in Abelards categorization of intellections with a discursive criteria. In this part, our first objective is to determine the range of Abelards proposal which presents a project of de-objectification of the intellect which is not founded in the knowledge of things, but in the souls attention and at the same time circumscribes the intellect to its origin in sensation. To understand this internal movement of the intellect, Abelard employs concepts from grammar and logic, such as the predicate and status, and presents a series of mental procedures, as the predicative connection between intellections and abstraction, which allows the intellect to extrapolate the limits imposed by the origin of human knowledge and formulate concepts to itself, whose validity and veracity will depend on the denudation of attention.

Este trabalho tem por objetivo fazer uma análise textual do Tractatus de Intellectibus de Pedro Abelardo, esmiuçando o estudo ali apresentado sobre a ordenação das afecções humanas. Destacamos no primeiro capítulo como Abelardo apresenta uma ambivalência das afecções sensitiva e imaginativa que resulta, simultaneamente, em uma impossibilidade de conhecer as coisas particulares e os conceitos universais, uma vez que cada sensação ou imaginação estará atrelada a um sentido particular. À essa \"confusão dos sentidos\" será oposta uma potência atentiva do intelecto, a qual permite tomar qualquer natureza ou propriedade e, aplicando-a às sensações ou imaginações, formar intelecções. Em seguida, focamos na ordenação interna do intelecto e na proposta de categorização das intelecções a partir de critérios discursivos. Nesta etapa, nosso principal objetivo é determinar a amplitude desta proposta, que apresenta um projeto de desreificação do intelecto - que não é fundado no conhecimento das coisas, mas na atenção da alma - e simultaneamente circunscreve o intelecto à sua origem nos sentidos. Para compreender essa operação interna do intelecto, Abelardo mobiliza conceitos oriundos da gramática e da lógica, como predicação e estado, e apresenta uma série de procedimentos mentais, como a ligação predicativa entre intelecções e a abstração, que permitem o intelecto extrapolar os limites impostos pela origem do conhecimento humano e formular para si conceitos, cuja validade e veracidade dependerão do desnudamento da atenção. / This work aims to make a textual analysis of Peter Abelards Tractatus de Intellectibus, by examining the study on the organization of human affections there presented. In the first chapter we emphasize how Abelard presents an ambivalence of sensitive and imaginative affections that results, simultaneously, in the impossibility of knowing particular things and universal concepts, considering that each sensation or imagination is associated with a particular sense. An attentive potency of the intellect will be opposed to this confusion of sensation, which allows it to take any nature or property and apply to sensations or imaginations and thereafter form intellections. We then focus on the internal organization of the intellect and in Abelards categorization of intellections with a discursive criteria. In this part, our first objective is to determine the range of Abelards proposal which presents a project of de-objectification of the intellect which is not founded in the knowledge of things, but in the souls attention and at the same time circumscribes the intellect to its origin in sensation. To understand this internal movement of the intellect, Abelard employs concepts from grammar and logic, such as the predicate and status, and presents a series of mental procedures, as the predicative connection between intellections and abstraction, which allows the intellect to extrapolate the limits imposed by the origin of human knowledge and formulate concepts to itself, whose validity and veracity will depend on the denudation of attention.

This thesis seeks to determine the historical role of the twelfth-century abbess Heloise, apart from the frequently cited and disputed letters exchanged between her and Peter Abelard. Independent information exists in the testimony of Heloise's contemporaries, in the rule written for her abbey the Paraclete, and in the liturgy of the Paraclete. This evidence not only substantiates an erudite Heloise in concert with the Heloise of the letters, but serves as testimony to a woman of ability and accomplishment who participated in monastic reform and who sought to bring a positive direction to women's lives in the cloister. From this, it becomes clear that although Heloise may not have written the letters ascribed to her she was certainly capable of writing them.

The 12th and 13th centuries were period of heightened anxiety about the male body, its sexuality, and the definition of "manhood." Based on widening knowledge of human anatomy and masculinity, philosophers posed the question whether a eunuch could still be considered "male" if he lacked the sexual organs that identified him as a man. This debate then spread within the confines of the religious thought, as clerics discussed how the Church should treat eunuchs (legally and spiritually). The following thesis investigates medieval views on "manhood" and focuses on the status of eunuchs within the ecclesiastical system. Peter Abelard (1079- 1142), a philosopher who was made eunuch, will be used as a window to the treatment of eunuchs by the Church. The thesis argues that although the Church did not approve of castration, there were no specific canon laws which ostracized or damned eunuchs. Furthermore, this thesis shows that because Abelard had successfully consummated his marriage, there was no mandate for Abelard to renounce his relationship with his wife Heloise after being castrated. Finally, this thesis charts Abelard's opinions on his own castration, beginning with his interpretation of the Mosaic Law as evidence for God's abhorrence of eunuchs and ending with his belief that his castration was a divinely granted remedy that allowed him to focus on excelling as a philosopher and theologian.

La recherche comporte deux aspects principaux. Premièrement, la thèse analyse une solution réaliste au problème des universaux datant du début du XIIe siècle et que l’on nomme ici ‘théorie de l’indiuiduum’ (= ThI; aussi connue sous les noms de ‘théorie de l’indifférence’, ‘théorie du status’, ‘deuxième théorie de la collectio’ etc.). Selon ThI, l’universel est l’individu lui-même dans l’un de ses status. ThI utilise en outre des éléments abélardiens pour une solution tout à fait opposée à celle d’Abélard. ThI est ici étudiée dans le cadre d’une analyse des solutions réalistes au problème des universaux présentées par cinq sources : la Logica ‘Ingredientibus’ d’Abélard, la Logica ‘Nostrorum’, le ‘De generibus et speciebus’ (qu’on cite à partir d’une transcription directe du ms. Orléans, BM, 266, pp. 154b-163a), le traité ‘Quoniam de generali’ et le commentaire inédit ‘P17’ à l’Isagoge du ms. Paris, BnF, lat. 3237, ff. 123ra–124va et 125ra–130rb. Cette recherche prend en compte non seulement ThI, mais aussi les autres théories réalistes (la théorie de l’essence matérielle, une variante de celle-ci, la théorie de la collectio et une troisième solution réaliste de la ‘Nostrorum’) qui sont décrites avec ThI, ainsi que les 78 arguments contre le réalisme cités par les textes, ici catalogués et analysés en détail. Deuxièmement, la thèse examine la question de l’attribution de ThI à Gauthier de Mortagne, qui fut maître à Reims et à Laon dans les premières décennies du siècle et dont la vie et les œuvres font ici l’objet d’une présentation. L’attribution se fonde sur le témoignage du Metalogicon (II, 17) de Jean de Salisbury qu’il convient de comparer aux données du Policraticus. / This research project has two main objectives. First, its aim is to study a realist solution to the problem of universals from the early 12th century. This is called the indiuiduum-theory (=IndT; previous denominations include: indifference-theory, status-theory, second collectio-theory, etc.). IndT claims the universal to be a thing (res); in fact, it claims the universal to be the individual thing itself in one of its states (status). It makes use of some key notions of Abelard’s philosophy to produce a remarkably non-Abelardian sort of solution. The thesis subjects IndT to scrutiny by taking into consideration five main sources (which either describe IndT in order to criticise it, or in order to support it): Abelard’s Logica ‘Ingredientibus’, Logica ‘Nostrorum’, ‘De generibus et speciebus’ (transcribed directly from ms. Orléans, BM, 266, pp. 154b-163a), ‘Quoniam de generali’ and the Isagoge Commentary ‘P17’ (from ms. Paris, BnF, lat. 3237, ff. 123ra–124va, 125ra–130rb). Not only IndT, but the whole description of realism found in these texts is investigated. This includes an analysis of other realist views (different versions of material essence realism; the collectio-theory; a third realist solution in the Logica ‘Nostrorum’) together with a catalogue and detailed analysis of the 78 arguments presented against such realist views to be found in the five sources. A second aim of this work is to investigate whether IndT can be attributed to Walter of Mortagne, who was a master in Reims and Laon in the first decades of the 12th century. The attribution, which is based on John of Salisbury’s testimony in Metalogicon II, 17, is to be compared with John’s Policraticus.

Lo scopo di questa ricerca è l’analisi del I libro delle Sententiae di Pietro Lombardo nel quadro della teologia trinitaria del XII secolo. Un riscoperto interesse, grazie agli studi di Colish e Rosemann, invita ad ipotizzarne una lettura interpretativa che, riconoscendo l’ingente sforzo dell’autore nella raccolta e sistemazione delle fonti latine e greche, intende rintracciare una certa sistematicità ed alcune novità nel genere e nelle questioni affrontate. Un approccio storico-filologico applica l’analisi testuale ai nodi tematici più importanti della dottrina lombardiana a partire da una preliminare riflessione sul metodo e sul linguaggio adottati, da cui si evince l’intento didattico-apologetico dell’autore. Nella dialettica auctoritas/inquisitio si vuole infatti ridurre il rischio di incorrere nell’errore e da qui in posizioni eretiche. Il Lombardo espone una teologia positiva che mantiene costante il riferimento all’essenza del Dio trinitario nella sua unità e trascendenza; l’analisi di proprietates e nomi divini, la questione della generazione divina, la pneumatologia ed il tema De potentia Dei vanno collocati all’interno del dibattito del tempo. In tale contesto, il confronto con la teologia di Pietro Abelardo risulta funzionale a comprendere la distanza e la novità che le Sententiae rappresentano, pur nella indubbia ricezione di aspetti metodologici ed in parte concettuali dal maestro palatino. / According to some recent studies, such as Colish’s and Rosemann’s, further investigation is likely to be needed in order to approach Peter Lombard’s Sentences. Hence this study aims at analysing the Sentences I within the Trinitarian theology of the XII century: the author’s systematic effort in collecting and ordering the main theological sources suggests new perspectives in the genre and in the themes. An historical-philological approach applies the textual analysis to the Lombardian work, after examining his theological method and language. In the dialectic between authority and investigation, the Master’s purpose turns out to be twofold: educational and apologetic, teaching scholars to avoid ‘errors’ and, consequently, heretical positions. So, within a ‘positive theology’, the main feature of Lombard’s collection is the transcendence and the supreme unity of God. On this base themes like the divine properties, the Son’s generation, the doctrine of the Holy Spirit and the divine omnipotence are investigated in the context of the medieval theological debates. For instance, the comparison between Peter Lombard and Peter Abelard on the Trinitarian topics highlights the Lombardian original account, in spite of his certain reception of some of the Abelardian methodological, and partly conceptual, issues.