著者

渋井 清

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.53, pp.369-379, 1968-09

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守屋謙二先生古稀記念論文集

著者

宮家 準

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.91, pp.353-374, 1990-12

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文学部創設百周年記念論文集ITreatise序1. 熊野別当系図の種類2. 初代と中興者3. 別当職継承の論理結The Kumano betto (steward) families controlled the "Theree Mountains of Kumano" (Kumano Sanzan) from the beginning of the 11th century until the end of the thirteenth century. This essay analyzes the social meaning of the Kumano Betto lineage chart. This lineage has its origin in the conferring of a public rank (sogo) on the fifteenth betto Chokai (1037-1123) in 1090 by the imperial family (the retired emperor Shirakawa). After this the betto status became hereditary. We can thus divide the history of the Kumano betto into those before and those after this time. In the earlier period there were the first to fourteenth betto, when the betto were chosen from among the people in general at Kumano. However, the lineage chart claims that the first betto was either the daughter of a powerful provincial family which served the Fujiwara aristocracy and the Kumano avator (gongen), or a shugenja (ascetic) who practiced asceticism on Mt. Omine and worshiped the Kumano avatar. The next betto in turn up to the fourth betto were the eldest son, second son, third son, and son of the eldest son (of the first betto). Later betto also followed this pattern, with brothers taking precedence over father-son succession. This kind of succession was of the same type as the succession of the betto post which was made hereditary after the time of Chokai. Thus the Kumano betto lineage chart sought to show that, first, the betto family has its origins in the powerful provincial family which served the Kumano avator in the distant past, and is thus most eminent of all families in that area. Second, in order to assure a smooth hereditary succession, it attempted to show that traditionally the succession of the betto followed rules of seniority. On the basis of these two points, the Kumano betto family was able to control the Kumano area through hereditary succession; it is here that we find their soial meaning.

著者

千葉 恵

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.75, pp.19-45, 1982

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In the first book of Physics, which is said to belong to his early Academia period, Aristotle investigates the principles of change in general - matter, privation and form. The most important of his discoveries in that book is, it seems, the concept of matter analysed in terms of the underlying thing (substratum) of change; the thing underlying is the terminus a quo and the thing constituted is the terminus ad quem of change. The relation of both termini consists in the fact that matter is the proximate cause of the thing constituted, such as bronze becoming a statue and wood becoming a bed, so that an analogy is found in the relation between the matter qua terminus a quo and the thing constituted qua terminus ad quem as between bronze and statue, wood and bed, and so on. It follows that Aristotle devised at first the concept of matter in relation to the thing constituted, not in relation to the formal cause as seen in later writings, for matter is consistently. in Physics, A the proximate cause of the thing constituted, and not in such a way that prime matter is claimed to be the ultimate cause of all things as many commentators interpret the text.

著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.1, pp.139-188, 1926-10

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序1. プラトーンと美学2. 美に就て3. 芸術に就て

著者

星野 重顯

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.17, pp.29-86, 1937-03

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一. 徳の本質(70A-79E)二. 学一般の可能性、想起説(80A-86C)三. 徳の可教性(86C-89B)四. 徳の不可教性、アニトスとの会話(89E-94E)五. 智識と正しき考えとの研究、神賦(95A-100C)六. 結論七. 諸学者のメノン篇観(ルトスワスキー、ウイラモーウツツ、ナトルプ)八. άρετήの語義

著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.6, pp.59-145, 1930-03

著者

青木 巖

出版者

三田哲學會

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

no.8, pp.169-187, 1931-08

著者

末吉 雄二

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.83, pp.111-135, 1986-11

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This paper reinvestigates the old but yet controversial problem : what is the most decisive factor for the formation of Giotto's art? The role of Byzantine "volume style" in the development of italian painting during the 13th century-a role which the famous byzantinist Kitzinger defined as that of midwife-must not be overestimated. Because the 14th century italian painters, patrons and literary men had the awareness that their contemporal painting was "moderna" and that there was a gap between the painting before Giotto and after. The reception of a style does not always occur wherever the channels of transmission exist. It needs aspiration or sympathy for the art and the society which creates the art. Nicola Pisano and his "bottega" is known as the channel through which the Gothic art spread into Italy. Giotto was sure to have a contact with this "bottega", so the Gothic sculpture at least was available to him. In the Scrovegni Chapel, Giotto represented Gothic architectures with the pointed arch, a characteristic formal element of Gothic architecture, as the symbol of the ideal and spiritual world. Here we can see Giotto had the aspiration for the Gothic art. And the church of San Francesco in Assisi where Giotto's new art was formed was rebuilt and decorated under the edict by Innocent III, which expressed clearly the aspiration for the Gothic art and culture. The importance of the role of Gothic sculpture for the creation of the new painting by Giotto deserves special emphasis.

著者

中山 一義

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.46, pp.471-484, 1965-02

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橋本孝先生古希記念論文集In Greek tradition self is a reality. In Buddhism, on the contrary, it is a non-reality. For the Greek the world is, so to speak, a book to self and self is a reader of the world. For Buddhists self is both a book and a reader. Buddhists find out the objective world in their own selves. There one who sees is the same with what is seen. Dogen writes in 'Genjo Koan' : "To study the way of the .Buddha is to study your own self. To study your own self is to forget yourself." Buddha lived such a life as a beggar who has no shelter, no food in preparation, and nothing but a few clothes and one bowl. This is the way of life of a man who studies and forgets himself. Poverty means freedom from all the weights on his mind. His holy poverty is the model of Buddhists who should imitate it. Dogen tells his disciples over again how to learn the way of poverty in the dialogue, 'Shobogenzo Zuimonki'.

著者

渡辺 弘

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.99, pp.161-181, 1995-09

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序論1. 「陽明学」の思想と江戸時代の「陽明学派」 (1) 「陽明学」の思想 : 「致良知」「心即理」「知行合一」を中心に (2) 江戸時代の「陽明学派」2. 陽明学派の学習思想 : 「宇宙(世界)観」・「人間観」に基づいて (1) 中江藤樹の場合 : 『翁問答』 (a) 宇宙(世界)観・人間観 (1) 宇宙(世界)観 (2) 人間観 (b) 学習思想 (2) 熊澤蕃山の場合 : 『集義和書』 (a) 宇宙(世界)観・人間観 (1) 宇宙(世界)観 (2) 人間観 (b) 学習思想In this paper, I will investigate the thought of learning in the Edo period in which it is thought, from the educational viewpoint, that people learned through activity and independence. Education in this case means supporting people intellectually and emotionally in order to allow them to live a good life. In Analyzing the thought of learning in the Edo period, firstly, I will take some people as example who were receptive to the thought of "the YOmei-Gaku School", which was one of the Cofucian schools founded in the Edo period. Secondly I will inquire into both their views of the world (universe) and views of human beings, in order to determine the basis of how their thoughts of learning were formed. In accordance with my previous research, and in conclusion, I would like to explain some of the more common characteristics of their thoughts of learning. This time I will place half of the content in Part I.

著者

矢嶋 直規

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.116, pp.89-116, 2006-03

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投稿論文はじめに1. ヒュームのコギト批判2. 一般性の成立としての抽象観念論3. 高次の一般性としての因果信念4. 「存在」と「外的」存在5. 「私たちの内なる」世界と道徳6. 結びThe Cartesian problem of the external world characterises modern philosophy. Hume tackles this problem in his attempt to establish a new "science of man". Hume's theory of the external body is generally recognised as a sceptical argument; commentators seldom interpret it as a moral theory, nor do they usually find any significant connection between the theory of the external body and the theory of normativity. In this paper, I indicate Hume's theory of the external body as a systematic theory of perceptions which completes the development of perceptions from general ideas to the belief in causation. I then show that the "general point of view" is the principle which underlies this development, which proves to be evidence that there is a parallelism between Hume's epistemology and his moral theory. Hume founds the perception of normativity on the perception of the external body that is defined as the public perception. Thus, perception of the external object culminates in the creation of the system of morality. Unlike the Cartesian concept of the external world as a requirement of reason, Hume's external body constitutes the public world. I argue that Hume's theory replaces the Cartesian scientific view with a moral view as a reliable foundation of human life.

著者

海津 忠雄

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.93, pp.131-149, 1992-01

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1. 生命の泉の謎2. イーゼンハイム死亡説3. バーゼル死亡説4. アウクスブルク帰還Der Augsburger Maler Hans Holbein der Altere erhielt mehrmals Auftrage aus dem Ausland und arbeitete 1493 in Ulm, 1500-01 in Frankfurt a.M., 1509 im Elsass und 1516/17 in Isenheim im Elsass. Bald darauf scheint er in Luzern und Basel in der Schweiz gewesen zu sein, weil seit 1515 in Basel seine Sohne Ambrosius und Hans wohnten. Auf dem Zunftbuch der Augsburger Maier darf man wissen, dass er 1524 gestorben war. Man hat vermutet, Holbein verliesse Augsburg und ware in Isenheim oder Basel gestorben, weil sein Nachlass sich noch 1526 in Isenheim befand und sein Sohn Hans ein Burger von Basal war. Daher konnte das Gemalde mit dem Datum von 1519, der Lissabonner Lebensbrunnen, nicht in Augsburg geschaffen werden. Aufgrund ikonographischer Untersuchungen aber scheint dieses Bild nur in Augsburg entstanden zu sein. Zumindest muss sich der Maier 1518/19 wieder in Augsburg aufgehalten und Maria mit dem Kinde unter Renaissanceportikus mit dem Datum von 1519 (statt 1515) und Lebensbrunnen gemalt haben. Der Holbein-Forscher Bruno Bushart, der 1965 die Auffassung vorgebracht hat, der Sterbeort Holbeins sei Basel, revidiert neuerdings in der 1987 publizierten Monographie die Meinung: "Jedenfalls sprechen mehr Indizien dafur, Holbeins letzten Aufenthalt in Augsburg zu suchen als in Basel." Holbein starb nicht in Isenheim bzw. Basel, sondern wahrscheinlich in Augsburg.

著者

山梨 あや

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.115, pp.115-155, 2006-02

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特集教育研究の現在-教育の統合的理解を目指して-教育史投稿論文はじめに先行研究の検討1. 内務行政の動向2. 井上友一の「自治民育」構想 (1) 井上友一の経歴 (2) 井上友一の自治制度への注目 1) 井上の自治制度に対する認識 2) 欧米の自治制度と日本の自治制度との比較 (3) 井上による自治の定義3. 「自治民育」構想と図書館政策 : 『斯民』を視点として (1) 井上友一の自治民育構想と図書館政策 (2) 報徳会設立ならびに『斯民』発刊の経緯 (3) 『斯民』における図書館政策とその意義 1) 『斯民』にみる図書館政策 2) 図書館政策の意義おわりにThe purpose of this study is to demonstrate how reading activities became located in popular education in 'Chiho-Kairyo-Undo' (regional reformation movement), from the latter part of Meiji to the middle period of Taisho, through the point of view of 'Jichi-Miniku' theory (autonomous people education) by Inoue Tomoichi. Inoue Tomoichi, who was a bureaucrat of the Department of Interior the Home Office, regarded the propagation of local autonomy system as the key to reconstruction Japan after the Russo-Japanese War. His idea, 'Jichi-Miniku' theory aimed at the education of the people who would be willing to contribute to the public interests. Although Inoue's thoughts were not realized by him, he was a pioneer in locating the library as one of the institutions of popular education.

著者

宮家 準

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.100, pp.185-211, 1996-03

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100集記念号序1. 山岳信仰と修験道2. 大峰山の地名3. 山名とその意味4. 山内の霊地結Many of the place-names given to sacred sites on Shugendo mountains are illustrative of Shugendo theory and practice. Thus Shugendo may be understood through an examination of these place-names. In the name of a sacred mountain of Shugendo, the final character (山) is read-sen (rather than the usual -san or -yama) in order to indicate that a mountain ascetic (仙人, sennin) has undergone ascetic practice there; this is the case with the principal center of Shugendo, Kinbu-sen in Yoshino, Nara Prefecture. Kinbu-sen is also called Kane-no-mitake; the character for -take (a large stony peak) is frequently used in the names of the sacred mountains of Shugendo. Mountains with names such as Fudo-sen (from the Sk. Acalanatha) and Dainichi-ga-take (from the Sk. Mahavairocana) express objects of worship in Shugendo, while others, such as Mandara-sen ("Mount Mandala") and Misen (i.e. [Shu] misen, Sk. Sumeru) are themselves expressions of the cosmos. Shugendo practice at these sacred mountains consists of the ritual cleansing of body and mind at the Harai-kawa ("Purification River") at the foot of the mountain, the ascension of the Nobori-iwa ("Climbing Rock"), performing penitence for one's wrongs while being held upside-down over a precipice named Nozoki ("Viewing"), and crawling through a crevice with the name Tainai-kuguri ("Passing-through-the-Womb"). Shugendo practice may also be undertaken at places that represent other realms, such as Jigokudani ("Hell Valley") and Jodo-ga-hara ("Pure-land Field"). The names of these mountains and mountain sites indicate that to Shugendo practitioners they are places in which deities and spirits dwell and where, through religious practice, they will be reborn as buddhas.

著者

仲 康

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.31, pp.85-114, 1955-03

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わが国現代社会学の動向と課題社会学的見方と文化人類学的見方文化人類学的方法の特色文化概念の規定文化概念の空間的アプローチ文化人類学における文化概念の時間的アプローチ文化とパァスナリティの相関性文化とパァスナリティ研究リントンとカーディナーによる諸研究第一次的諸制度と第二次的諸制度基礎的パァスナリティ構造体の概念この概念の意義附記Certains anthropologues americains utilisent, depuis quelques amiees, des concepts autres que ceux de schemas de conduite (patterns) ou de fonction (role, status) pour analyser les relations qui existent entre la culture et la personnalite des individus, autrement dit, pour observer le rapport culture-attitudes. L'un de ces concepts est, par exemple, celui de personnalite de base, qui a ete cree par Kardiner. L'anthropologue Linton et le psychanalyste Kardiner ont, des 1937, etudie en commun le probleme pose par les rapports entre la personnalite et son milieu culturel. Le concept de personnalite debase apparait en 1939 dans un ouvrage de Kardiner, "The Individual and His Society". Ce concept est repris, et precise encore par Kardiner en 1945 dans "The Psychological Frontiers of Society" collabore par Linton et Cora du Bois. L'ensemble des theories de Kardiner est sommairement resume par son auteur lui-meme dans un chapitre de "The Science of Man in The World Crisis" edite par Lintoo, L'objectif de Kardiner n'est pas seulement d'eclairer les liaisons qui existent entre la configuration de la societe et celle de la personnalite. II se propose, comme la plupart des anthropologues, sociologues et psychologues sociaux americains con-temporains, de fournir un terrain de rencontre ou les differentes sciences sociales pourraient s'integrer les unes aux autres en une grande science de l'homme. C'est en effet autour de ce concept que vont collaborer les sciences humaines. Et alors, la personnalite de base que designe-t-elle ? Une configtration psycholpgique particuliere propre aux membres d'une societe donnee, et qui se manifeste par un certain style de vie sur lequel les individus brodent leurs variantes singulieres: l'ensemble des traits qui composent cette configuration (par exemple, une certaine agressivite jointe a certaines croyances, a une certaine defiance a l'egard d'autrui, et a une certaine faiblesse du "super-ego") merite d'etre appele personnalite de base, non parce qu'il constitue exactement une personnalite, mais parce qu'il constitue la base de la person-nallte pour les membres du groupe, sur laquelle les traits de caractere se developpent, Elle varie avec les groiipes. Elle n'est pas seulement la base de la personnalite des individus, mais encore le fondement de la signification et de la function des institutions, en tant que celles-ci, comme dit Durkheim, sont des manieres d'agir, de sentir et de penser. Mais la personnalite de base n'est pas seulement le produit d'une abstraction psychologique, elle est aussi un moyen de comprendre la culture dans sa totalite. Comprendre une culture comme un tout, ce n'est pas simplement accumuler des informations sur les institutions; les faits, comme dit Sartre, ne constituent pas l'essence par leur simple accumulation. Bien au cpntraire, le sens eat toujours le sens d'une unite: comprendre une culture, c'est comprendre l'unite de ses traits ou de ges institutions: la comprendre comme un tout. Or ce qui unit la culture et la personnalite se trouve, semble-t-il, dans le concept de la personnalite de base. Car entre eelle-ci et la culture il y a une relation etroite; la personnalite de base est a la fois le sens de l'individu et de la culture, C'est ce qu'ex-prime le schema ci-joint.

著者

大谷 愛人

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.40, pp.69-112, 1961

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一. (一) 文学的構成 1. 標題 2. 文体二. (二) 歴史的背景 1. 外面史的背景 2. 内面史的背景 (三) 結語Diese Afhandlung stellt sich die Aufgabe, die grundlegenden Motive S. Kierkegaards Erstlingsschrift: "Aus eines noch Lebenden Papieren. Gegen seinen Willen herausgegeben von Soren Kierkegaard. Uber Andersen als Romandichter Mit standiger Rucksicht auf sein letztes Werk: Nur ein Spielmann." (1838) durch die Untersuchung ihrer literarischen Bildung und ihres historischen Hintergrund nachzuweisen. Diese Erstlingsschrift ist dem sonderbaren Schicksal untergeordnet: sie lasst sich ihre eigene wichtige Bedentung bei den meisten Kierkegaard-forscher. Sie anerkennen in der Gedankengang dieses Werk kein Verhaltnis zu S. Kierkegaards nachfolgende Gedankengangs Entwicklung. Aber wir haben auch einen ganz gegensatzlichen Forscher, der dieses Werk fur wichtig halt und hierin ein tiefes Verhaltnis zu S. Kierkegaards nachfolgende Gedankengangs Entwicklung fand. Und eben diese Sache, dass dieses Werk zwei ganze geggensatzliche Auffassungen uber sich selbst hervorbringt, verhalt zu seiner eigentlichen Problematik. Diese Problematik lasst uns die Notwendigkeit der aus verschiednen Gesichtspunkte grundlichen untersnchung uber diesem Werk fuhlen. Auf welche Weise soll man diese Arbeite vornehmen.? Ich abteile diese Untersuchung in drei Gebjete: der historische Hintergrund, die literarische Bildung und der Gedankengangsinhalt. Aber in dieser Abhandlung beschaftige Ich mich mit die Problem des historischen Hintergrund und der literarischen Bildung. Diese Abhandlung wird dem Zweck untergeordnet, den geistesgeschichtlichen Situation in 19 jahrhundert in Danemark aufzufassen, und ist ein vorlaufiger Versuch, Soren Kierkegaards Gedankengang unter der geistesgeschichtlichen Beleuchtung aufzufassen.

著者

真壁 宏幹

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.88, pp.165-187, 1989

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1. はじめに2. ゲーテ形態学にみられる比較的・類比的思考 a. ゲーテ形態学のメタモルフォーゼ論および原型論 b. ゲーテ形態学の認識論的・方法論的特徴3. ディルタイの理解概念にみられる形態学的特性 a. 理解の過程 b. 意義のポリフォニックな把握としての理解3. 結びDie Hermeneutik Diltheys, welche ihren traditionellen Bereich der Anwendung ausgedehnt, und so versucht hat, die Geisteswissenschaften zu grunden, von denen jetzt verschiedene Standpunkte kritisiert werden. H. G. Gadamer, z. B., hat Diltheys Verstehen als romantisch psychologisches Versehen kritisiert. Aber ich glaube, dass das Verstehen Diltheys andere und reiche Moglichkeiten hat. Durch 1. den Vergleich zwischen der Methodik in der Naturforschung Goethes und den methodischen Bedingungen des Verstehen, und 2. durch die Analyse der Entstehung von Bedeutungszusammenhang im Prozess des Verstehens mochte ich in diesem Aufsatz den Einfluss der Morphologie Goethes auf das Verstehen zeigen. Dieses Verstehen wird als die polyphonische Auffassung von den verschiedenen Bedeutungen charakterisiert. Schliesslich soll darauf hingedeutet werden, dass das o. a. Problem in Beziehung zum dualistishen Muster von metonymischem und metaphorischem Denken steht, das im Strukturalismus (besonders in R. Jakobson und Levi-Strauss) auftaucht.

著者

大石 昌史

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.113, pp.93-130, 2005-03

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投稿論文1. 教養主義と人格主義 a. 『三太郎の日記』 b. 美学研究 c. 『人格主義』2. 感情移入美学 a. リップス『美学』の祖述 b. 美的感情移入 c. 人格主義の美学3. 内からの美学 a. 美学の様々な立場 b. 内からの美学の基礎づけ c. 文化哲学への広がり結びABE Jiro (1883-1959) is famous for his philosophical essay titled (Diary of Santaro) (1914-18), and he is regarded as a representative of (Culturalism) of the Taisyo era in Japan. As was often the case with young intelligentsia of that period, he was interested in both Western and Eastern cultures and at the same time sincerely sought the way of living as a Japanese. He swayed between diversity of cultures and identity of his own personality. Abe wrote an (Aesthetics) in 1917, which is a selected and abridged translation of the empathic aesthetics of Theodor Lipps (1851-1914). Lipps developed his philosophy on the basis of the psychological principle of 'empathy'. Abe reconstructed the essence of Lipps' aesthetics mainly from the following books by him: Asthetik, Die ethischen Grundfragen, Leitfaden der Psychologic. Abe highly respected the personality of Lipps; later he published a book titled (Personalism) (1922), which is based on the ethics of Lipps and applies it to contemporary political problems. Despite his extensive and profound knowledge of aesthetics, Abe could not complete his own book on aesthetics. For, I think, empathic aesthetics is not a relative theory which can be replaced by another, but a kind of world view based on Personalism which regards a mere object as an irreplaceable personality. He called his standpoint in aesthetics 'aesthetics from inward', which includes aesthetic experience, expression, interpretation and moreover cultural philosophy, but empathy still remains in the center of his hypothetical aesthetics.

著者

西村 義人

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.101, pp.109-141, 1997-03

被引用文献数

1

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第1章. 「モラルのダイナミックス」の概要第2章. 「世代間倫理のダイナミックス」の概念としての「恩」 第1節. 問題の所在 第2節. K.S.シュレーダー-フレチェットは「恩」を再発見したか? 第3節. R.ベネディクトの「恩」解釈の適正性とD.キャラハンの誤解第3章. H.ヨーナスにおける「責任」「恐れ」「希望」の批判的検討 第1節. ヨーナスの責任倫理学の骨子 第2節. 「責任」と「恐れ」と「希望」第4章. 世代間倫理の新しい標語The purpose of this paper is to develop Moral Dynamics which deals with the moving forces acting on our moral lives in the intergenerational Ethics. More exactly, it is to present On and Hope as the moving forces through complementing the work of Daniel Callahan and Hans Jonas, respectively. Callahan writes in his article "What Obligations Do We Have to Future Generations": "From our obligations to the past stems our obligation to the future". Obligation of the former is an English translation of on by Ruth Benedict, with a meaning of indebtedness. Obligation of the latter is used to mean the duty of repayment, its first priority being to provide the future generations with possibility of life and survival. However, while Benedict writes as "One makes part payment on on to one's parents by giving equally good or better things to posterity", Callahan made an erroneous citation as "past payment". This erroneous citation implies that Callahan overlooks the idea of "Repaying One-Ten-Thousandth", which means that benefit from the past can enerzize the lives of repayment persistently because of its infiniteness. Therefore, On should be reconstructed as the concept of Moral Dynamics. Jonas writes in his work "Imperative of Responsibility" that his future-oriented ethics is not devoid of hope but gives fear its rightful place. Nevertheless, he expresses his idea on hope ambivalently in an interview in the "Spiegel". On the one hand, he states that one of the requisites to avoid catastrophe is not to abandon hope. This statement implies that he accepts the hope as a moral dynamic to bear the responsibility. On the other hand, he states that he finds a paradoxical hope in the situation that persons learn a lesson from catastrophe. Hope of this sort, however, can never be a force capable of rendering ethics feasible. In conclusion, ethics for future generations need not only the force of hope which pulls us towards the future, but also the one of on which pushes us based on the past.

著者

海津 忠雄

出版者

慶應義塾大学

雑誌

哲學 (ISSN:05632099)

巻号頁・発行日

vol.74, pp.103-129, 1982-05

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Es war erwahnt, dass Hans Holbein der Altere, der in bittere Armut geriet, im Jahre 1517 seine Heimat Augsburg verlassen hatte, und dass sein Spatwerk in Lissabon, der "Lebensbrunnen" mit Datum 1519, nicht in Augsburg, sondern in Isenheim, Luzern oder Basel entstanden ware. 1964 hat Maria Julieta Ruival die maximilianischen Motive, die den Kunstler auf Kaiser Maximilian I. beziehen lassen, nachzuweisen erstrebt. Aus ihren Versuch ist aber die Schlussfolgerung zu ziehen, dass der Kunstler im Jahre 1519 in Augsburg lebte. 1974 hat der Verfasser des vorliegenden Aufsatzes eine Hypothese vorgeschlagen, dass der "Lebensbrunnen" bereits um 1514, das Jahr, in dem die Stadtsteuer Hans Holbein dem Alteres erlassen wurde, entstanden ware. 1977 hat Bruno Bushart, der 1965 Basel als Sterbeort des Kunstlers nannte, seine Auffassung revidiert und dargelegt, dass der Kunstler im Jahre 1519, nach der kurzen Reise ins Oberrheinland, in Augsburg den "Lebensbrunnen" ausfuhrte. Meiner Meinung nach weist das Augsburger Gerichtsbuch vom 12. Januar 1517, das wiederholend zitiert ist, nicht darauf hin, dass Hans Holbein der Altere in bittere Armut geriet. Vermutlich beschloss er im Jahre 1524 in Augsburg seine Tage. Aber diese Auffassung stellt die Devise der "Malerfamilie Holbein in Basel", eines der Leitthemen der heutigen Holbeinforschung, das behandelt, dass Hans Holbein der Altere zu einigen Jugendwerken von seinem Sohn Hans in Basel beitrug, in Frage.