The first great names are those of Roscelin and Anselm of Canterbury. Roscelin (between 1050 and 1125), primarily a dialectician, rigidly applied his logic to theological dogmas. If we may judge from the accounts of his opponents, Anselm and Abailard, he took up a position of extreme individualism and denied reality alike to a whole and to the parts of which any whole is commonly said to be composed. The application of this principle to the doctrine of the Trinity landed him in tritheism, and he did not shrink from the reproach. Roscelin, a theologian by accident, was answered by Anselm who was primarily a theologian, and a dialectician by accident. If Roscelin was the founder of Nominalism Anselm identified Realism with the doctrine of the Church. But Anselm's Realism is not the result of independent thought. In his methods he has been rightly styled the "last of the Fathers." His keynote was Belief in the Christian faith as the road to understanding it. Thus his object was to give to the dogmas accepted by the Church a philosophical demonstration. To him Realism was the orthodox philosophical doctrine because it was the one most in harmony with Christian theology. He applied philosophical arguments to the explanation of those tenets of the faith which later scholastic writers placed among the mysteries to be accepted without question. [Sidenote: Abailard.] The reputed founder of definite Realism was William of Champeaux (1060-1121), a pupil of Roscelin himself, a teacher at Paris, and ultimately Bishop of Chalons. By the account of his enemy Abailard, he held an uncompromising Realism which maintained that the Universal was a substance or thing which was present in its entirety in each individual. It was the presence of such crude Realism as this which gave his opportunity to the greatest teacher of this early period of Scholasticism, Peter Abailard (1079-1142). A pupil of both Roscelin and William of Champeaux--the two extremes of Nominalism and Realism--he aimed in his teaching at arriving at a _via media_ to which subsequent writers have given the name Conceptualism. According to him the individual is the only true substance, and the genus is that which is asserted of a number of individuals; it is therefore a name used as a sign--a concept, although he does not use the word. Thus he does not condemn the Realistic theory borrowed from Plato, of Universals as having an existence of their own; he regards them as ideas or exemplars which existed in the divine mind before the creation of things. But he opposes the tendency in Realism to treat as identical the qualities which resemble each other in different individuals, since that abolishes the personality of the individual which to him is the only reality. Like Roscelin he did not hesitate to apply his dialectic to theology. Here, while repudiating the tritheism of his master, he practically reproduced the old heresy of Sabellius