The Origin of the Dianoetic Virtues in Abelard
Abstract
Abelard presents an ethics that is inspired both by Augustine’s volitional theory and by the Aristotelian idea of virtue. The Stagirite does not consider moral virtues as knowledge, and believes, instead, that they are habitus (ἕξις) acquired and conquered by effort and practice (ἔθος). Among the four cardinal virtues, prudence does not constitute a moral virtue but rather a dianoetic one belonging to the realm of intellectual virtues. However, this quality is distinct because it is the only intellectual virtue applies to practical life (πρᾱξις). Taking back partially the Aristotelian model, Abelard estimates, in turn, that prudence (prudentia) is not, strictly speaking, a virtue and gives to it a particular status. Thus, he no longer follows the distinction made by Aristotle between different types of virtue, nor does he accept his explanation of their nature. In this paper, we first examine the Aristotelian theory of virtue itself, showing mainly the difference between moral virtue and dianoetic virtue. Next, we try to get a better understanding of the Abelardian view of prudence, which moves away from Aristotle’s thinking, according to which prudence is clearly a virtue. We take then the opportunity to raise some hypotheses about the distance kept by Abelard from his inspiring master.Downloads
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