アリストテレス倫理学におけるΚΑΛΟΚΑΓΑΘΙΑの概念について : ひとつの研究ノート
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概要
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While one of the most fragrant epithets καλο&b.sigmav; και αλαθο&b.sigmav; (καλο&b.sigmav; καλαθο&b.sigmav; was used by many early Greek poets, historians, rhetoricians and philosophers, καλοκαλαθια, the compound noun derived from it, is rather rarely to be found in the ancient Greek writings. For instance, this abstruct noun does not occur in Plato, who makes habitual use of the words καλο&b.sigmav; τε καγαθο&b.sigmav;, only a few instances of its use being found even in the Corpus Aristotelicum, as Bonitz' Index shows. As far as I know, Xenophon is the only exception; he uses it very commonly throughout his whole works. In spite of this, however, it is a well-known fact that there is an interesting contrast to be observed in the manner of treating καλοκαλαθια among the three Ethics contained in the Aristotelian works. The theme of this article is to show what gives rise to such a difference in the treatment of καλοκαλαθια and thereby to contribute to certify the development of the Aristotelian thought of ethics. First, the passage in which the definition of this words is given in the Magna Moralia (B 9) , meaning "the sum of internal and external well-being" (Grant), is written in quite Aristotelian style, but it is so formal, rather pedantic as well, that it should be attributed to one of the later Peripatetics. Second, the most reliable topoi elucidating the meaning of this word is, as generally acknowledged, the Eudemian Ethics (Θ 3). Though here also καλοκαλαθια means "omnium virtutum cumulus et complexio" (Fritzsche), differing from the meaning given it in the Magna Moralia, a sharp line is drawn between καλο&b.sigmav; καλαθο&b.sigmav; and its ingredient αλαθο&b.sigmav;, and the lines in which ορο&b.sigmav; of καλοκαγαθια is given, leads one to the idea of 'the contemplation of God and service of God' as the noblest standard of the good, which suggests the reciprocal relation between the Eudemian Ethics and the Protrepticus. At the same time, this very fact let us assume the reason why Aristotle, who could succeed in putting his fundamental basis on the empirical theory of philosophy at Lyceum, ceased to favour the use of this word in the Nicomachean Ethics. In fact, the Stagirite uses this word only in two places, without attaching to it any importance. For instance, a comparison of the statement ref ering to μεγαλοψυχια in the Nicomachean Ethics (Δ 3), namely, "therefore it is hard to be proud; for it is impossible without καλοκαγαθια", with the corresponding place in the Eudemian Ethics, where there is no use of this word, may verify that in the former Ethics the real example of καλοκαγαθια can be substituted μεγαλοψυχο&b.sigmav;, and so is not indispensable. καλο&b.sigmav; και αλαθο&b.sigmav; was, as above suggested, an adjective characteristic of the so-called "Adelsethik" in ancient Greece and the recession of Platonism in the Aristotelian thought caused the alteration of Philosopher's long cherished feeling to the word as of noble origin and the disuse of it in his later Ethics. In this light, we can trace the development of the philosophical thought of Aristotle through the change in meaning of this word
- 日本西洋古典学会の論文
- 1967-03-23
日本西洋古典学会 | 論文
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- クセルクセスの遠征軍の規模
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