著者
山口 拓夢
出版者
学習院大学
雑誌
人文 (ISSN:18817920)
巻号頁・発行日
vol.6, pp.7-20, 2007

まず私は、ギリシア悲劇におけるディオニュソス的な文化とは何か、という問題から話を始める。ギリシア悲劇はディオニュソス教に根を持ち、ディオニュソス教の危険な部分を遠ざけながら、その創造性を開花させた。ディオニュソス教はシャーマニズム的な要素が強く、ギリシア悲劇には通常の人間からの逸脱という特徴が広く見られる。 宗教学的に見て、ギリシア悲劇の穢れの観念を辿ることは、悲劇の本質を知る上で重要である。罪を犯した者は穢れている、穢れを祓えば災難は去るという信仰がソフォクレスの『オイディプス王』を支えているが、オイディプス王は人類学的な意味でのスケープゴートであり、ジェームズ・フレイザーの言う王殺し・神殺しの信仰に根差している。王は神の代理として自然の豊饒さを司り、その力が衰えれば、儀礼的に殺されるとされる。オイディプス王の運命は、ディオニュソスの死と再生を肩代わりしている。このような悲劇の構造は、ヨーロッパ民俗の古層の、自然の力を宿した神や精霊の死と復活への信仰に基づいている。I begin this paper by discussinig the Dionysian culture in tragedy. This concerns deviation from ordinary human consciousness. It has its roots in shamanism. I then discuss the Greek religious concept of pollution and its relevance in King Oedipus being used as a scapegoat. The purge of the human scapegoat was a substitute for the killing of a god. To clarify this point, I explain the connection between Greek tragedy and European folklore.
著者
山口 拓夢
出版者
学習院大学
雑誌
学習院大学人文科学論集 (ISSN:09190791)
巻号頁・発行日
no.3, pp.1-15, 1994-09-30

In this treatise, I have made clear these two points:first, the struture of the text;second, the cultural background of the structure. I have investigated the transition of the type of the intelligence. In the Homeric age, the intelligence ca11ed METIS was highly estimated. This is the eminent character of the shamanistic culture. The word''METIS"connotes the ability to cope with the flUCtUant reality. 111the age of Plato, the sophists, the rhetoricians, the doctors and the politicians had this ability. They were, however, little concerned with the ethical aspect. Plato stood against this type of i11telligence by thinking articulately through words. But the third type of the intelligence, which Plato suggested, is still insu伍cient to reach the real recognition of the world. We must once get out of the linguistic dimension.
著者
山口 拓夢
雑誌
学習院大学人文科学論集 (ISSN:09190791)
巻号頁・発行日
no.3, pp.1-15, 1994-09-30

In this treatise, I have made clear these two points:first, the struture of the text;second, the cultural background of the structure. I have investigated the transition of the type of the intelligence. In the Homeric age, the intelligence ca11ed METIS was highly estimated. This is the eminent character of the shamanistic culture. The word‘‘METIS”connotes the ability to cope with the flUCtUant reality. 111the age of Plato, the sophists, the rhetoricians, the doctors and the politicians had this ability. They were, however, little concerned with the ethical aspect. Plato stood against this type of i11telligence by thinking articulately through words. But the third type of the intelligence, which Plato suggested, is still insu伍cient to reach the real recognition of the world. We must once get out of the linguistic dimension.