By D. A Clarke
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41 This makes the Abelardian position conscious of the danger into which the 'causa communis' doctrine runs and stresses the distinction between the two theories. THE MEANING OF UNIVERSAL NOUNS 49 However, the undeniable similarity that is already visible in Ingredientibus between the formula of a commented doctrine and the author's proposed solution puts the latter in a particular situation which develops, in Nostrorum, on the one hand into the absence of the 'causa communis' theory, on the other into the clear refusal of the 'convenientia statu' doctrine.
Pp. 113 (26-33), 309 (14-5). , p. 29 (37». , pp. 30 (9-13»,515 (14), 518 (9» is always and only to the individual'res'. , pp. 562-3), those, Abelard says, regarding not the 'nominatio' (otherwise all general nouns would be so) but only their 'significatio'. , pp. 117-22, that is, at the beginning of the comment on the Categorie of Ingredientibus; one can also see a basic agreement in both texts. , pp. 181 (25-37) and 222 (29-31); pp. 592ff. , pp. 21 (26) and 22 (6). 22 (2-4), 26 (29-32),30(1-5),525(2),115 (30), 116 (17),112-3.
23 Abelard's letter, quoted earlier, mentions a theory of 'indifferentia' and attributes it to Guillaume, who, in this position, probably took refuge because of the effective criticism of his disciple. 24 The Master would therefore have maintained that the universal is not a unique common essence, but that it results simply from the lack of differentiation of the individuals, or rather their similarity: " ... rem eamdem non essentialiter sed indifferenter .... 25 One can, more specifically, observe that in Abelard's times 46 THE LOGIC OF ABELARD Gauslenus de Soissons 26 spoke of the 'collectio' as a 'res universalis' but the vague information we have about him and the brevity of Abelard's exposition mean that it is only a hypothesis that Abelard meant to refer to the doctrine stated by him when he talks of 'collectio'; and the most diligent informer, John of Salisbury, makes no mention of the 'convenientia' theory which shows a certain terminological assonance with the 'causa communis' doctrine which Abelard expounds in Ingredientibus.