著者

宮本 陽子

出版者

慶應義塾大学

雑誌

史学 (ISSN:03869334)

巻号頁・発行日

vol.66, no.1, pp.67-90, 1996-09

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西欧中世における権威の理念ボーヴェのヴィンケンティウスと『大鏡』『大鏡』序文に示された権威の構造ヴィンケンティウスの権威の序列構造における個人の権威の位置付けThe Speculum maius (first manuscript completed by 1244) is recognized as the greatest encyclopedia before the eighteenth century French Encydopedie. The compiler of this encyclopedia, Vincent of Beauvais (1190?-1264), collected and presented all the knowledge available to the thirteenth century Latin West. The Speculum maius, therefore, offers an insight into the thought of the thirteenth century, the formative period of the High Middle Ages. It also provides ideal material with which to examine the elusive notion of authority (auctoritas). In the introduction, 'Apologia Actoris', Vincent defines and classifies the different kinds of authority he used in the Speculum maius. This paper explicates Vincent's idea of epistemological authority and considers some of the wider historical implications of his idea. In chapter 12 of Apologia Actoris, Vincent maps out a hierarchical structure of authority. The ultimate authority is Holy Scripture, which is beyond any debate or any authority of the Church. Next to Holy Scripture, Vincent says he wants (volui) to give the same, highest degree of authority to the canonized Saints and the papal bulls and conciliar cannons. He further explains the relationship between these two categories in a somewhat enigmatic sentence : "Therefore, both kinds are appropriately placed in the first degree of authority, because as the exceeding and the exceeded they are mutually given precedence to each other (Utrumque ergo genus in primo auctoritatis gradu merito ponitur, quoniam ut excedentia et excessa sibi vicissim preferuntur)." The middle rank of authority is given to Christian scholars who were prudent and catholic, but not canonized. The lowest rank of authority is given to non-Christian scholars and philosophers ; despite their ignorance of the truth of catholic faith, they made statements that may well be proven true by catholic faith and human reason. Vincent denies any authority to apocryphal texts on the grounds that they are either written anonymously or of dubious verity. In describing the first rank of authority, Vincent shows a certain tentativeness which he does not display when dealing with other ranks of authority. Vincent places the authority of Saints and that of papal bulls and conciliar cannons at the same level. In other words, he places inner authority at the same level as the social authority of the Church. He further states these two to be of a mutually supplementing nature. As opposed to when he describes other ranks of authority, he does not present this view as a given norm. He wants to recognize them as of the same dignity; this is his personal opinion. In order to understand this peculiar mode of presentation, we need to take into consideration the person of Vincent and the social situation of his time. Vincent was a Dominican. Dominicans combined preaching and contemplation. Vincent was also a close associate and even lector of the Cistercians. He shared their criticism of the state of the world (including the institutional Church) and shared their strong inclination toward contemplation. Vincent was convinced of the efficacy of inner authority. In this temporal world, the ultimate way to the truth of God seemed to be the experience of personal communion with God, the experience toward which contemplation strives. Vincent trusted the Church to shepard believers. However, Vincent also believed that in some cases the inner authority of exceptional individuals could supersede the social authority of the Church. This is so because these individuals have direct knowledge of transcendental reality attained through personal communion with God. But Vincent knew that such a view could be accused of heresy by those who held the social authority of the Church firmly above the inner authority of individual believers. Since the late twelfth century, the proliferation of heresy was a most pressing problem for the Church. One of the crucial points in defining heresy was balancing the authority of individual believers with that of the Church. The dichotomy of inner and social authority is already manifest in the Gospels. Nevertheless, though never denied, inner authority was never given a clear position in the structure of Church. Vincent, therefore, had to be tentative in his assertion of the value of inner authority. Further evidence that Vincent valued inner authority can be seen in his statements that he compiled the encyclopedia as a guide, and that readers should make their own judgments. Evidence is also found in the way he cites the authors' names for his quotations in the main texts, not in the margin, lest they should be lost or become obscure through the mistakes of scribes. Vincent's emphasis on inner authority has wider historical implications. For one, the question of balance between inner and social authority, which re-surfaced during the Reformation era, has not been solved even today. It also draws attention to the question of European individualism, particularly to the view that it had its germination in the Middle Ages (cf. among others, Jan A. Aertsen and Andreas Speer eds, Individuum und Individualitdt im Mittelalter (Berlin/New York, 1996); Aaron Gurevich, The Origins of European Individualism Oxford/Cambridge, Mass., 1995; Colin Morris, The Discovery of the Individual 1050-1200 Tronto, 1972).

著者

北條 康司 橋本 育子 宮本 陽子 川添 禎浩 水谷 民雄

出版者

公益社団法人 日本薬学会

雑誌

YAKUGAKU ZASSHI (ISSN:00316903)

巻号頁・発行日

vol.120, no.3, pp.311-314, 2000-03-01 (Released:2008-05-30)

参考文献数

21

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While copper(II) gluconate (CuGL) is generally used as a nutrient supplement for infant foods and as an oral deodorant, little information is available regarding a toxic effect of CuGL on mammals. In this article, we examined in vivo induction of toxicity and change of level of glutathione and ascorbic acid, major biological antioxidants, lipid peroxide and copper (Cu) in liver and kidney 4 h after single intraperitoneal administration of CuGL at 0.05 and 0.10 mmol/kg to mice. Serum glutamic pyruvic transaminase (SGPT) activity, an indicator of hepatotoxicity, significantly increased compared to control in proportion to doses of CuGL. Hepatic level of glutathione measured as nonprotein sulfhydryl was not proportional to CuGL doses, but enhanced after dosing of 0.05 mmol/kg and lowered by 0.10 mmol/kg. Like SGPT activity, serum urea nitrogen (SUN) concentration, an indicator of nephrotoxicity, significantly increased in proportion to doses of CuGL. Renal glutathione level was not different from control after dosing of 0.05 mmol/kg and lowered by 0.10 mmol/kg. In both organs, relative organ weight and lipid peroxide level were not affected by the treatment with CuGL; ascorbic acid level was elevated after dosing of 0.05 mmol/kg and was not different from control after treatment with 0.10 mmol/kg; like SGPT activity and SUN concentration, Cu level significantly increased in proportion to doses of CuGL. These results suggest that in the liver and kidney after the treatment with CuGL Cu accumulated may induce toxicity, leading to level changes of glutathione and ascorbic acid and to no induction of oxidative damage.

著者

宮本 陽子

出版者

広島女学院大学

雑誌

基盤研究(C)

巻号頁・発行日

2002

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リベルタン小説において可能な2通りの身体の在り方である。まず、ひとつはリベルタン小説以外においても見られるような、内面を非言語的に表現する身体である。これは、人間には語るべき内面というものがあり、それは身体を通じて非言語的に発信されるという前提のもとに成立する。また、これを受信するのは他者の内面である。ラクロ『危険な関係』のリベルタンは極悪非道の人非人であるが、しかし、こうしたコミュニケーションの上に成り立つ人間関係のなかで活動する。これは彼らの活動揚所が社交界という、きわめて社会的、文化的な場所であることと連動している。ラクロのリベルタンは言語的、非言語的コミュニケーション双方に精通しており、感受性、慈善、涙等、当時評価を得ていたものの意味を堕落させる。ディドロの『修道女』もこうした前提で描かれている小説である。また、サドにおいても人物たちが社会的領域のなかで活動する署名入り発表作品群においては、善人も悪人も人間の内面に基づく非言語的コミュニケーションを行なうが、こうした作品群におけるサドのリベルタンたちはむしろ、当時の価値体系に掠め取られており、ラクロのリベルタンのような言語的曲芸までは見せない。一方、サドの匿名作品群においては、人間に内面というものをいっさい認めない世界が出現する。人物たちは法や道徳はおろか、社会的文化的な環境から切り離された場所で活動し、彼らが見せる反応はすべて生物的反応に還元される。身体はそれまでの文学、芸術、文化において先験的に与えられてきた特権をすべて剥奪され、筋肉、神経、生物分子、あるいは、鉛、硫黄等と等価になるが、そうした世界においては人間を記述すること、延いては小説を展開することが不可能になり、人間は文字通り数字に換算され、小説の記述は『ソドムの120日』の最後に付されているような計算表に変わる。