付帯性の問題 : ウーシアの間のための一つの予備的考察

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概要

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• Aristotle observes in Met. Z, 6, 1031a23ff. that το κατα συμβζβηκο&b.sigmav; λεγομενον (e.g. το λευκον)may be understood in two ways. They are: (a)ω συμβεβηκε λευκον (i.e. the white thing)and(b)το συμβεβηκο&b.sigmav;(i.e. the whiteness as a pathos). Of these two, the present writer believes that the distinction between το καθ' αυτο λεγομενον(e.g. the man) and το κατα συμβεβηκο&b.sigmav; λεγομενον(e.g. the white thing)is more fundamental to the Aristotelian grasp of being than that between the substance(e.g. the man)and its inhering attribute(e.g. the whiteness). The reason is that it is the only way to understand that the Aristotelian theory of substance is at the same time a theory of essence. I. Now, what is the difference between "being said per se" and "being said per accidens"? (1)This question is considered in the various realms of science as the problem of "that A is B". When B is A's so called accidens per se, the distinctionwhether "that A is B" is per se or per accidens depends, in the final analysis, on how to determine as a species in a series of genera-species that of which "is B" is directly predicated. (Ana. Post. A, 4-5) And it is there that the proposition in which the demonstration in sciences is made properly, namely the commensurately universal proposition is formed. (2) In what way, however, "being said per se" is distinguished from "being said per accidens" from the ontological viewpoint generally? I do not recognize the distinction between the so called essential predicates and accidental predicates asessential. Rather, what is fundamental is the following: Each term('F')signifies "being F" simply and fundamentally, in so far as it represents something that belongs to any one category. Then, we have the following: (a) On the one hand το λευκω ειναι≠το λευκον, and on the other hand to ανθρωπω ειναι=ο ανθρωπο&b.sigmav;. Properly speaking, the meaning of the distinction between "being said per accidens" and "being said per se" consistsin that. That is to say, oucricc is to be found in that in which εκαστον is identical with το τι ην ειναι(Met. Z. 6). "Being said per accidens", on the other hand, is to be expressed always as the predicate in a statement. II. A problem, however, remains here. To Aristotle, what is represented by the subject of a statement, namely τοδε τι, was συνλον, and was not pure form. Then, what does ουσια mean in the final analysis? This problem is to be solved through a consideration of the meaning of "to be in actu" from the viewpoint of the unity of being and knowing.

• 日本西洋古典学会の論文
• 1977-03-29

著者

• 松永 雄二

  九州大学

関連論文

• RORTY, A. O.(ed.), Essays on Aristotle's Ethics., Pp. viii+438, University of California Press, Berkeley, 1980.
• 付帯性の問題 : ウーシアの間のための一つの予備的考察
• Phaedo 102B3-103C9 : プラトンの「一と多」とアリストテレスの「主語的なものと述語的なもの」の問題の一断面
• 劇"Antigone"の統一性についての一つの覺書 : 主として905-12行の眞僞問題を含む第四Epeisodionの解釋を通じて(あるいはAntigoneと「神の法」と劇全體との關係について)
• SCHUHL, P. M., La Fabulation platonicienne, Pp. 124, Paris, Presses Univ. de France, 1947

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