He is in abject terror of councils, hidden enemies, even of his life.

The tone is querulous, even peevish at times, and always the egotism and the pride persist, while he seems driven by the whip of desire for intellectual adventure into places where he shrinks from defending himself, or is unable to do so.

The antithesis is complete and one is driven to believe that the terrible mutilation to which he had been subjected had broken down his personality and left him in all things less than man.

His narrative is full of accusations against all manner of people, but it is not necessary to take all these literally, for it is evident that his natural egotism, overlaid by the circumstances of his calamity, produced an almost pathological condition wherein suspicions became to him realities and terrors established facts.
It is doubtful if Abelard should be ranked very high in the list of Mediaeval philosophers.

He was more a dialectician than a creative force, and until the development of the episode with Heloise he seems to have cared primarily for the excitement of debate, with small regard for the value or the subjects under discussion.