Augustine's entire ethics is based on intention, since it is based on evil being the result of free choice rather than any deterministic dualism. And he knew what he was talking about because of his Manichaean experience.
Off the top of my head I can refer you to Tractates in 1 John, tractate V.ii.7-8. Closely related is his uti/frui distinction: any created thing is good because created by God but can be used well or badly and what constitutes using something badly is using it away from God rather than toward God. See De doctrina Christiana, I.20-21 for a succinct statement, though the same principle is dealt with elsewhere. All of life is holy longing for God (Tractates in 1 John, tractate IV.vi).
Even the basis for De civitate Dei--the two cities are two loves that run right down the heart of every human person rather than being identified with any specific institution or person or place or empire--even that involves a basic intentionalism.
What Abelard was doing was apparently different in some ways, but I am unable to speak to that.
Gerhart Ladner, _The Idea of Reform_, and John Burnaby, _Amor Dei_, are two useful studies of these basic principles in Augustine, but what I've written here is only the smallest tip of the iceberg, to use a cliche.
Dennis Martin
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