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アルキビアデスのソクラテス賛美演説に関する一つのノート
https://doi.org/10.18878/00001870
https://doi.org/10.18878/00001870c046f420-219d-4548-8541-1a4f78cb74a0
名前 / ファイル | ライセンス | アクション |
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神戸女学院大学研究所
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Item type | 紀要論文(ELS) / Departmental Bulletin Paper(1) | |||||
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公開日 | 2009-01-01 | |||||
タイトル | ||||||
タイトル | アルキビアデスのソクラテス賛美演説に関する一つのノート | |||||
タイトル | ||||||
タイトル | A Note on Alcibiades' Eulogy to Socrates | |||||
言語 | en | |||||
言語 | ||||||
言語 | jpn | |||||
キーワード | ||||||
主題Scheme | Other | |||||
主題 | プラトン『饗宴』 | |||||
キーワード | ||||||
主題Scheme | Other | |||||
主題 | エロース | |||||
キーワード | ||||||
主題Scheme | Other | |||||
主題 | ソクラテス | |||||
キーワード | ||||||
主題Scheme | Other | |||||
主題 | アルキビアデス | |||||
キーワード | ||||||
言語 | en | |||||
主題Scheme | Other | |||||
主題 | Plato's Symposium | |||||
キーワード | ||||||
言語 | en | |||||
主題Scheme | Other | |||||
主題 | Eros | |||||
キーワード | ||||||
言語 | en | |||||
主題Scheme | Other | |||||
主題 | Socrates | |||||
キーワード | ||||||
言語 | en | |||||
主題Scheme | Other | |||||
主題 | Alcibiades | |||||
資源タイプ | ||||||
資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
資源タイプ | departmental bulletin paper | |||||
ID登録 | ||||||
ID登録 | 10.18878/00001870 | |||||
ID登録タイプ | JaLC | |||||
ページ属性 | ||||||
内容記述タイプ | Other | |||||
内容記述 | P(論文) | |||||
著者名(日) |
高橋, 雅人
× 高橋, 雅人 |
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著者名(英) |
TAKAHASHI, Masahito
× TAKAHASHI, Masahito |
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著者所属(日) | ||||||
値 | 神戸女学院大学文学部総合文化学科 | |||||
要旨(日) | ||||||
内容記述タイプ | Other | |||||
内容記述 | Plato's Symposium is one of the most puzzling dialogues among his works to interpret. It has many diverse parts such as the followings: the introduction, which shows that this dialogue is a report of the reported dialogue: different people's eulogies to Eros in different styles; Socrates' report of Diotima's Speech on Eros, in which the form of beauty is told; and Alcibiades' eulogy to Socrates. Not only each of them but also the unity of the whole dialogue is difficult to grasp. In the section 1 of this paper, I suggest that Symposium is "the second apology of Socrates", as it were, because the dialogue explains why Socrates is always with young handsome guys, and yet he is not responsible for their corruption. As an Eros, he pursuits beautiful youth and wisdom (because it is also beautiful) and is on the "ladder" to the form of beauty. In the section 2, by examining how ordinary people in ancient Greece think about ' the boy-loving' or homesexuality, I point out that loved boys (eromenoi) who are expected to play a "passive" role but in reality take an "active" one between their homosexual relationship may not take any political office or action. In the last section, by analyzing Alcibiades' eulogy to Socrates, I clarify two points. First, although Alcibiades may not take any political activity because of his seduction of Socrates, he will take a decisive role in the fall of the imperial Athens. This is why the corruption of Alcibiades is due, not to Socrates, buto to himself. Second, it is Alcibiades' knowledge and ignorance about Socrates that leads him to call his master "hybristes". He knows that Socrates is superior to himself in wisdom; but he never knows that this wisdom is the awareness of ignorance. | |||||
雑誌書誌ID | ||||||
収録物識別子タイプ | NCID | |||||
収録物識別子 | AN00085725 | |||||
書誌情報 |
神戸女学院大学論集 en : KOBE COLLEGE STUDIES 巻 55, 号 2, p. 31-42, 発行日 2009-01-20 |