Classical Philosophy

Abelard and Heloise

Question One

Classical Philosophy

Classical thought within the philosophical discipline bears three distinct perspectives, based on the virtue of happiness, as accorded to early thinkers within the subject. The earliest perspective termed as the hedonistic view was formulated by Aristippe and it is founded on the Greek principles with regard to reality. Aristippe held the view that a thin line divided what could be termed as real and illusory with the element of pleasure being the determinant factor between the two states. Happiness according to this perspective is therefore determined by lack or the presence of pain. The initial part of the Abelard and Heloise’s affair is filled with joyous activities as both arrange the study time to fit their dating period. The letters and clandestine dialogues reveal their pleasure in being with each other. However, sadness sets in with Uncle Fulbert’s intervention in the situation that leads to the parting of the lovers.

Abelard resorts to live in a monastery separated from his love and the Heloise’s refusal to his marriage proposal is haunted by the episode to a point that he accords it to God’s punishment for his erroneous lifestyle. Heloise’s letter to Abelard bears a somber note with a heavy heart as evidenced by her claim that “my tears, which I could not refrain, have blotted half your letter” (Abelard and Heloise 23). Both aspects shape their relationship especially with the inclusion of the separation as each realizes that each partner defines the happiness of the other partner, acting as the impetus for their marriage. The second philosophical approach is attributed to Epicurus whose assertions held that life is founded solely on the need to achieve true delight; the state is encompassed by balance and austere principles in one’s life. Within the first letter that Abelard forwards to Philintus, he confesses on his initial form of pleasure was sourced in personal achievements like academic advancements and teaching practices, yet the vanity attached to these elements was evident as his desire to conquer increased gradually.

Upon his meeting with Heloise, Abelard’s acquires the perfect form of pleasure in her companionship to the extent that he “despised riches; honour and its pageantries” (Abelard and Heloise 8). To Abelard, mastering his love to Heloise was impossible and it evidenced madness in his life such that he opted to lose everything foe her sake despite the societal disapproval of the relationship. He therefore fails in according balance in his various interests, sidelining everything for Heloise. These views shape Abelard’s love for Heloise by according him the audacity to fight for their illegitimate love; lose everything for his ultimate source of happiness. Heloise’s love for Abelard is expressed within the introductory part of the letters after the latter makes his feelings known unto her. She embraces his love for her and reciprocates the same through the emotional conversations and letters, holding the age function as a trivial determinant in their love. However, her principles and austere views inhibit her from accepting the marriage proposal. Spending time away from her lover reveals her true source of happiness and thereby relents to the matrimonial union to attain her ultimate pleasure.

The Stoic approach is the third perspective as formulated by Zenon on the premise an individual bears an absolute option of making life enjoyable or sad. Consequently, the ability to enforce happiness in all life’s situations relies on the ability of an individual to acquire total control upon their subjective attitude on various matters. Both lovers exhibit this philosophical approach in their relationship as evidenced by the choices that surmount communal perspectives with regard to their love relations. This aspect strengthens their love for each other as they prove of their dedication to each other. Therefore, all aspects of classical philosophy are replicated within the couple’s storyline.

Classical Christianity and the “Ghosts of Rome”

Classical Christianity is one of the earliest sects of the aforementioned faith bearing a strong attachment to the aspects of trinity and Christ’s dual nature, evidenced by his position as a deity and his human form. This school of thought bears its foundation within the Roman domination in the period of Constantine who revolutionized views towards Christianity by according for unity among various sects and abolishing the tyrannical practices of slavery and massive killings that were conducted within the churches during the Roman period. Harmony within the Christian religion was enforced through various debates leading to the creation of the ecumenical perspective into the subject of trinity and Christ’s personality. Abelard is troubled by his need to accord proper decisions both within the philosophical and religious views and he therefore often questions his actions to ascertain the motive and credibility of his position (Abelard and Heloise 42). Abelard often reminds Heloise his fickle nature accentuated by his humanity and shifting perspectives in analyzing whether he loves or hates her, whether he has the strength to stand for their love or not, and whether he should share his heart or mind with his lover.

This is a reflection of his weak nature as Christ evidenced in his earthly stay. Abelard however identifies his weaknesses and holds the view that as a Christian, clothing oneself with the savior’s immortal nature is the solution to his issues. Heloise bears the same Classical perspective on the virtue of love and she uses it to analyze her affection to Abelard. Heloise’s affection being in accordance to that exhibited by God in the trinity by offering Christ as a sacrifice is giving in nature and she therefore holds views of giving herself sexually to Abelard (Abelard and Heloise 68). She is aware that the thoughts are representative of indwelling sin and therefore offers herself into prayer yearning for the mortal to be consumed by the immortal nature of Christ. The Roman Ghosts in this view are traced in the oppression that the couple faces against the society; Heloise actually describes it as oppression. Additionally, the classical Christianity view is also based on Roman practices in the reign on Constantine. The Roman Ghosts imparts strains in their relationship but once solved leads to a higher and renewed sense of love for one another.

Question Two

Heloise’s gender orientations within both philosophical and Christian perspectives shape her into an ideal woman within the medieval era. In this period, morality surpassed the intellectual aspect with most women constrained from the ability to acquire learning skills. Subjugation within a chauvinistic society often rendered most women as helpless and illiterate with the few that were learned being discriminated against due to their liberal form of thinking that was considered as being disrespectful to the males. Learned women in the medieval period would therefore be subjugated even in areas that did not warrant such practices and they would align to the ill treatment in order to gain acceptance. Heloise’s character in the letter reveals these tendencies as her intellectual judgment is often clouded with the need to act in a moral manner within societal stipulations. Her reasoning behind the wedding refusal is hinged on the notion of disapproval accorded by the community and her uncle. On her fourth letter to her lover, Heloise asserts “I give no scandal to the world which is so easy to take bad impressions; I do not shake the virtue of the feeble ones” (Abelard and Heloise 70).

The given excerpt sums up Heloise’s views in terms of principles and the decision process as bearing the need to act as an ideal woman for acceptance. This affects her judgment and she fails to realize initially that her happiness solely emanated from her relations with her lover and not in gratifying the masses desires. This inflexible perspective designates Heloise as a more unswerving philosopher between the two as her perspectives are more static. Her argument for the wedding refusal bears philosophical traces holding the view that having Abelard to herself would be a selfish strategy as it would rid the world of a notable knowledge imparter. Abelard on the other hand stands in contrast to Heloise as strengthened by his gender and the chauvinistic tendencies of the medieval period. Within the introduction part, Abelard indicates the domineering aspect evident with males in the mentioned period by having an insatiable attitude of conquering fellow scholars and Christians, for the enhancement of his ego (Abelard and Heloise 8). His letter to Philintus addresses the challenges and achievement that Abelard pursues for his satisfaction and joy.

Having conquered most of his endeavors, Abelard meets Heloise and views her as an object that he has to acquire. Abelard even refers to her as a “dear object of desire!” (Abelard and Heloise 8). It is therefore perfectly normal that upon her refusal towards his marriage proposal, Abelard’s spirit and ego is highly bruised and he opts to live in a monastery and accept the situation as a form of chastisement from God. The imagery accorded in the episode is string as it reduces him to what society would view as a lesser man and with this he moves into hiding. Having a bold spirit, Abelard does not expect the reaction that he is accorded by Heloise on the wedding proposal and as men within the medieval period were not familiar with women according such hard decisions devoid the alignment to male needs. However, Abelard acts as a better Christian than Heloise offering himself for God’s ministry and confessing his shortcomings to other parties than his lover. Heloise in a bid to maintain an idealistic image on herself decides to live a life of hypocrisy to the society.

Works Cited

Abelard, Peter and Heloise. The love letters of Abelard and Heloise. London, UK: J. M. Dent and co., 1908. Print.

 

 

 

 

 

 

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