いわゆる<<理想国>>ということ : プラトンのΠΟΛΙΤΕΙΑにおけるψυχηとπολι&b.sigmav;のanalogiaに関する一考察
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概要
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This article studies the meaning of the word 'ideal' in the ideal state, the word, being divided into higher and lower classes in accordance with the analogy of State and Individual. In one sense the ideal state is not meant to be of ideal individuals as Foster suggested, nor merely is it a society, in Conford's sense, of individuals as they are. The aim of this article is to show that it is an ideal organization established by ideal educational principles of individuals as they are. It is worth noticing that in the Rep. IV 443C-444A the justice meant in the so-called analogy of the state and the individual is described as ειοωλον τι τη&b.sigmav; δικαιοσυνηζ. True justice is not a matter of external behaviour, but of inner self. Even the member of the third class (the lowest class) can gain the mastery over himself and set the three principles harmonise within him, although he has nothing but appetite and lacks reason and θυμοζ. Here is certainly a gap. To fill the gap the writer tries to interpret the structure of the Rep. as follows : The philosopher-kings must go down, each in his turn, to live witn the rest of the people, and try to set them free and lead them upward (λυειν τε και αναγειν) to the light the essential Form of Good. (519D, 520CD). The simile of the Cave represents a picture of our nature at large in respect of education and ignorance. It does not mean that only the philosopher-kings can have the education. An ideal system of education produces men of good nature. (423E ff.). Therefore, even a member of the third class with a limited or feeble φυσι&b.sigmav; is allowed to receive the education and can, although it is difficult, contemplate the Good. And so he need not despair of contemplating the Good. A lesson is to be learnt from the myth of Er. There the Interpreter says : 'Even for the last comer, if he choose with discretion, there is left in store a life with which, if he will live strenuously, he may be content and not unhappy (619B)'. Thus the above-mentioned gap is filled by the one ideal education for all three classes. Plato's eyes are turned upon the inward State, and the ideal state nowhere exists on earth, but as a pattern set up in the heavens for one who desires to see it and, seeing it, to establish one in himself, thus having an effect on the intellectual, moral and political progress of mankind. and interest in politics seem to have induced him to devote a good deal of space to describe contemporary history. Androtion was as critical of radical democracy as his teacher, Isocrates; as for foreign policy he sought means to save Hellas in the war against Persia, while in home affairs he tried to reorganize Athens, being faithful to the spirit of the 'ancestral constitution', or Solon's constitution. This being his political standpoint, he put forward several unorthodox interpretation. On some historical events, interpretation which Aristotle had tacitly to reject. One of the most obvious examples is his account of Solon's Seisachtheia. He denied the traditional democratic opinion that Solon cancelled all debts through the Seisachtheia, and regarded it as a consequent upon the alteration of the coinage and reduction of the rate of interest. Considering his political attitude, it is quite natural for Androtion to minimize the radical character of the Seisachtheia. Such a historical attitude may be said to be in conformity with the moderate political idea of the Theramenean group, and at the same time, probably, it complies with Isocratean historical spirit.
- 日本西洋古典学会の論文
- 1959-03-30
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関連論文
- TIGERSTEDT, E. N., Interpreting Plato, Stockholm Studies in History of Literature 17., Pp. 157, Almqvist & Wiksel International, Stockholm, 1977.
- プラトンの視点
- いわゆるということ : プラトンのΠΟΛΙΤΕΙΑにおけるψυχηとπολι&b.sigmav;のanalogiaに関する一考察
- 山本光雄譯, プラトン國家, Pp.359, 世界大思想全集1, 東京, 河出書房, 1955