{"created":"2023-07-27T06:44:33.513910+00:00","id":34826,"links":{},"metadata":{"_buckets":{"deposit":"22bdfc3e-e3d4-4512-8c93-40c111998790"},"_deposit":{"created_by":3,"id":"34826","owners":[3],"pid":{"revision_id":0,"type":"depid","value":"34826"},"status":"published"},"_oai":{"id":"oai:kanazawa-u.repo.nii.ac.jp:00034826","sets":["2812:2813:2832"]},"author_link":["1730","86402"],"item_9_biblio_info_8":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"2002-03-01","bibliographicIssueDateType":"Issued"},"bibliographicPageStart":"53p.","bibliographicVolumeNumber":"2000-2001","bibliographic_titles":[{"bibliographic_title":"平成13(2001)年度 科学研究費補助金 基盤研究(C) 研究成果報告書"},{"bibliographic_title":"2001 Fiscal Year Final Research Report","bibliographic_titleLang":"en"}]}]},"item_9_creator_33":{"attribute_name":"著者別表示","attribute_type":"creator","attribute_value_mlt":[{"creatorNames":[{}],"nameIdentifiers":[{},{}]}]},"item_9_description_21":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"ホメロスやヘシオドスにおいては、人間は、神との対比において、認識能力の点で本来的に劣るものであり、また、対象としての世界も、人間による合理的な解釈を容れない不条理なものとして描かれていた。 クセノパネスはそうした人間把握をある意味で踏襲している。しかし、対象としての世界そのものが不条理であるとか、人間がまったく真実を把握できないと考えてはいない。彼は懐疑論者ではない。神との対比における人間の根源的存在様態への洞察を基礎としており、感覚経験を重視しながら、しかし、観察や経験では捉えることの出来ない対象に関しては、率直に人間の能力の有限性を認める。明らかならざるものについて何事か語ろうとすれば、それは「真理」というより「信念」とならざるをえない。しかしその信念は、クセノパネスによれば、可能な限りの直接的観察事実を積み重ねることにより、時と共に探究によって真理となりうる可能性を内在している。その限りで、クセノパネスは、叙事詩人たちとはまったく異なる前進的な人間像を提示している。 また、パルメニデスについても、同様の対立を軸に、「死すべき者ども」の「思わく」は、真理とは隔絶した、本質的な虚偽性を内包しているものとして考えられてきた。しかし、それならばなぜ、彼はその詩の第二部でこの「思わく」を描いて見せたのか理解できない。彼のいう「思わく」とは決して「現れ」とか「現象」と同定されうるものではなく、一定の知的判断である。彼は、感覚と思惟とを認識の源泉として一体的に捉えている。原初的認識対象としての「ある」の観点から「思わく」の原理を学び、これを解体していくことが、妥当なコスモロジーの確立につながるのである。 Such myth-tellers as Homer and Hesiod thought of human cognitive powers as inferior to those of gods and represented the structure of the world as utterly unknowable and unintelligible for men. Xenophanes, who also assumed the opposition between the divine and the mortal, never embraced a total scepticism. It is concerning the things in the 'non-evident' realm that he recognized the finiteness of human understanding. Men, who want to explain the matters beyond the direct experience, cannot but conjecture because of their very physical finitude in contrast with the divine which has no individual sense organs. The conjecture they make is nothing more or less than δokoζ (I.e. opinion, not sheer guesswork). But they can make this δokoζ as approximate to the truth as possible with the accumulation of information gained from immediate observation. Xenophanes expresses a faith in human progress with no bounds in scientific research, which we could never find in the views of the myth-tellers. Parmenides took the opinions (δoξα) of mortals as absolutely deceptive. Why does Parmenides expressly teach such opinions in his poem? Does he not leave any room for cosmology? First of all, we have to note that δoξα Cannot be identified with mere appearance or phenomena. It is a clearly formulated judgement or belief, assurance of truth. We must not seek for the source of its unreliability in such an inherent error of sense perception. It is an anachronism to see the opposition between reason and senses here. Parmenides found fault with mortal belief for its lack of understanding of the nature of Being. In the light of the necessary qualities of Being expounded in the Way of Truth, to study and dissolve the deceitful cosmology depicted there leads to the re-establishment of correct cosmology based on the true insight into the nature of Being.","subitem_description_type":"Abstract"},{"subitem_description":"Such myth-tellers as Homer and Hesiod thought of human cognitive powers as inferior to those of gods and represented the structure of the world as utterly unknowable and unintelligible for men. Xenophanes, who also assumed the opposition between the divine and the mortal, never embraced a total scepticism. It is concerning the things in the 'non-evident' realm that he recognized the finiteness of human understanding. Men, who want to explain the matters beyond the direct experience, cannot but conjecture because of their very physical finitude in contrast with the divine which has no individual sense organs. The conjecture they make is nothing more or less than δokoζ (I.e. opinion, not sheer guesswork). But they can make this δokoζ as approximate to the truth as possible with the accumulation of information gained from immediate observation. Xenophanes expresses a faith in human progress with no bounds in scientific research, which we could never find in the views of the myth-tellers.\nParmenides took the opinions (δoξα) of mortals as absolutely deceptive. Why does Parmenides expressly teach such opinions in his poem? Does he not leave any room for cosmology? First of all, we have to note that δoξα Cannot be identified with mere appearance or phenomena. It is a clearly formulated judgement or belief, assurance of truth. We must not seek for the source of its unreliability in such an inherent error of sense perception. It is an anachronism to see the opposition between reason and senses here. Parmenides found fault with mortal belief for its lack of understanding of the nature of Being. In the light of the necessary qualities of Being expounded in the Way of Truth, to study and dissolve the deceitful cosmology depicted there leads to the re-establishment of correct cosmology based on the true insight into the nature of Being.","subitem_description_type":"Abstract"}]},"item_9_description_22":{"attribute_name":"内容記述","attribute_value_mlt":[{"subitem_description":"研究課題/領域番号:12610009, 研究期間(年度):2000–2001","subitem_description_type":"Other"},{"subitem_description":"出典：「初期ギリシア哲学における認識論的観点からの人間把握について」研究成果報告書　課題番号12610009\n  (KAKEN：科学研究費助成事業データベース（国立情報学研究所）)\n　　　本文データは著者版報告書より作成","subitem_description_type":"Other"}]},"item_9_identifier_registration":{"attribute_name":"ID登録","attribute_value_mlt":[{"subitem_identifier_reg_text":"10.24517/00034813","subitem_identifier_reg_type":"JaLC"}]},"item_9_relation_28":{"attribute_name":"関連URI","attribute_value_mlt":[{"subitem_relation_type_id":{"subitem_relation_type_id_text":"https://kaken.nii.ac.jp/search/?qm=20222317","subitem_relation_type_select":"URI"}},{"subitem_relation_type_id":{"subitem_relation_type_id_text":"https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-12610009/","subitem_relation_type_select":"URI"}},{"subitem_relation_type_id":{"subitem_relation_type_id_text":"https://kaken.nii.ac.jp/report/KAKENHI-PROJECT-12610009/126100092001kenkyu_seika_hokoku_gaiyo/","subitem_relation_type_select":"URI"}}]},"item_9_version_type_25":{"attribute_name":"著者版フラグ","attribute_value_mlt":[{"subitem_version_resource":"http://purl.org/coar/version/c_ab4af688f83e57aa","subitem_version_type":"AM"}]},"item_files":{"attribute_name":"ファイル情報","attribute_type":"file","attribute_value_mlt":[{"accessrole":"open_date","date":[{"dateType":"Available","dateValue":"2017-10-05"}],"displaytype":"detail","filename":"LI-PR-MIURA-K-kaken-2002-53p.pdf","filesize":[{"value":"11.1 MB"}],"format":"application/pdf","licensetype":"license_11","mimetype":"application/pdf","url":{"label":"LI-PR-MIURA-K-kaken-2002-53p.pdf","url":"https://kanazawa-u.repo.nii.ac.jp/record/34826/files/LI-PR-MIURA-K-kaken-2002-53p.pdf"},"version_id":"a7042008-1639-462b-9575-d469d811cbff"}]},"item_language":{"attribute_name":"言語","attribute_value_mlt":[{"subitem_language":"jpn"}]},"item_resource_type":{"attribute_name":"資源タイプ","attribute_value_mlt":[{"resourcetype":"research report","resourceuri":"http://purl.org/coar/resource_type/c_18ws"}]},"item_title":"初期ギリシア哲学における認識論的観点からの人間把握について","item_titles":{"attribute_name":"タイトル","attribute_value_mlt":[{"subitem_title":"初期ギリシア哲学における認識論的観点からの人間把握について"},{"subitem_title":"How Presocralics Understand the Human Cognitive Powers","subitem_title_language":"en"}]},"item_type_id":"9","owner":"3","path":["2832"],"pubdate":{"attribute_name":"公開日","attribute_value":"2017-10-05"},"publish_date":"2017-10-05","publish_status":"0","recid":"34826","relation_version_is_last":true,"title":["初期ギリシア哲学における認識論的観点からの人間把握について"],"weko_creator_id":"3","weko_shared_id":3},"updated":"2023-07-27T14:44:33.530457+00:00"}