Pierre Abelard Quotes

By doubting we come to the question, and by questioning we may come upon the truth.

Assiduous and frequent questioning is indeed the first key to wisdom ... for by doubting we come to inquiry; through inquiring we perceive the truth ...

The key to wisdom is this
constant and frequent questioning ... for by doubting we are led to question and by questioning we arrive at the truth.

The beginning of wisdom is found in doubting; by doubting we come to the question, and by seeking we may come upon the truth.

Against the disease of writing one must take special precautions, since it is a dangerous and contagious disease.

Memory supplies the place of a mistress

And, finally, about silence - An idle or unnecessary word is the
same thing as excessive speech; hence, Augustine says in the first
book of his
Retractions,
"I cannot call it excessive speech when what
is said is needed, no matter how many words are used."
12
Solomon
tells us, "In excessive speech sin shall not be wanting, but he that
refraineth his lips is most wise."
13
Where
sin shall not be wanting,
we
must especially beware and guard against the condition all the more
when it is so dangerous and difficult to avoid. This is what Saint
Benedict did, saying, "Monks should study silence at all times."
14
Studying silence
is something more than simply
keeping silent,
for
study is the pointed application of the mind to accomplish a given
task. We do many things in negligence or even against our will, but
we cannot
study
a thing without acting with purpose and will
The apostle James, however, tells us how difficult it is to curb the
tongue, but also how beneficial it will be. "We all offend in many
things," he says,
but if any man offend not in word, then he is a perfect
man. . . . For every nature of beasts and birds and serpents
and the rest is tamed, and hath been tamed, by the nature of
man, but the tongue no man can tame. . . . The tongue is
indeed a small part of the body . . . but see how small a fire

By doubting we are led to enquiry, and by enquiry we discern the truth.

I have followed the procedure of the ancient painter
Zeuxis, who worked in a material temple as I propose to work in a
spiritual one. As Cicero tells the story, the people of Croton asked
Zeuxis to decorate a temple they held in high esteem with the finest
paintings he could devise.

He approached the task with care,
selecting five of the town's most beautiful women to sit beside him
as he worked and model their beauty for his painting. There were
several good reasons for this. Zeuxis, we know, was a master in portraying
women's beauty, which by nature is more elegant and delicate
than men's. But as Cicero makes it a point to explain, he chose
several
women because he did not think he could find
one
who was
uniformly lovely in all her parts. Nature, he thought, had never conferred
such beauty on a single woman that all her parts should have
an equal share: nothing composed by nature is complete in all
respects, as if, in bestowing all her bounties in one place, nature
would have none left to bestow elsewhere.
Similarly, in my depiction of the beauty of the soul

By doubting we come to enquiry, and through enquiry we perceive truth.