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研究発表 森鷗外「ヰタ・セクスアリス」の哲学
https://doi.org/10.24619/00002267
https://doi.org/10.24619/0000226718862225-f4b2-43c0-870e-9555ca1e6179
| 名前 / ファイル | ライセンス | アクション |
|---|---|---|
研究発表 森鷗外「ヰタ・セクスアリス」の哲学 (10.3 MB)
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| Item type | 会議発表論文 / Conference Paper(1) | |||||
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| 公開日 | 2016-09-02 | |||||
| タイトル | ||||||
| タイトル | 研究発表 森鷗外「ヰタ・セクスアリス」の哲学 | |||||
| タイトル | ||||||
| タイトル | MORI ÔGAI : THE PHILOSOPHY OF VITA SEXUALIS | |||||
| 言語 | en | |||||
| 言語 | ||||||
| 言語 | jpn | |||||
| 資源タイプ | ||||||
| 資源タイプ識別子 | http://purl.org/coar/resource_type/c_5794 | |||||
| 資源タイプ | conference paper | |||||
| ID登録 | ||||||
| ID登録 | 10.24619/00002267 | |||||
| ID登録タイプ | JaLC | |||||
| 著者 |
Vicente, Maria De Prada
× Vicente, Maria De Prada× VICENTE, Maria De Prada |
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| 抄録 | ||||||
| 内容記述タイプ | Abstract | |||||
| 内容記述 | Mori Ôgai (1862-1922), one of the most famous writers of Meiji Japan, is hardly considered as a philosopher. In my opinion, he should be considered as one if his contemporaries such as Nishi Amane (1829-1897) or Inoue Testsujirô (1855-1944) are to be considered as philosophers. For even though he never wrote any book of philosophy in life, he shows a great quality of a philosopher in his literary works such as Vita Sexualis (1909), Môsô (Dilusions, 1911) or Kano-yôni (As if, 1912). Some people think Ôgai is a mere positivist, but if we read his works carefully, we find him more philosopher than he seems to be. In Vita Sexualis whose hero is a professor in philosophy, the author presents an ambiguous position. On one side, he shows a real zeal for self-knowledge; on the other, he remains as a sophist. In Môsô, the author exposes the problem of being as well as of truth in a way that only a genuine philosopher is able to do it. And in Kano-yôni, he tries to justify his ambivalent position in front of his society, in the name of "philosophy of as if'. Thus till the end of his life, he continues to play the role expected of him as if he had never been preoccupied by any philosophical question. Ôgai explains his great interest in philosophical problems by the influence of neo-confucianism, but in my opinion, it is rather his cultural shock in the West that made a definate effect on his philosophical awakening. This does not mean that his discovery of philosophy is due to the western influence he received in Europe, but that it is due to his disconnection from his own society. Of course, Philosophy discovered by him will die when he gets back to his country, where he is obliged to play the role given to him by his society. We can hear a sad voice of a philosopher in his literary works, a sort of weeping of a man who had to transform philosophy into a sort of sophism. |
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| 書誌情報 |
国際日本文学研究集会会議録 en : PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE 号 20, p. 129-143, 発行日 1997-10-01 |
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| 出版者 | ||||||
| 出版者 | 国文学研究資料館 | |||||
| ISSN | ||||||
| 収録物識別子タイプ | ISSN | |||||
| 収録物識別子 | 0387-7280 | |||||
| フォーマット | ||||||
| 内容記述タイプ | Other | |||||
| 内容記述 | ||||||
