崇高と美にかんする我々の観念の起源に関する哲学的探究
A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful
A literary party at Sir Joshua Reynolds's, "The Club"
崇高と美にかんする我々の観念の起源に関する哲学的探究
A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful
A literary party at Sir Joshua Reynolds's, "The Club"
★崇高と美にかんする我々の観念の起源に関する哲学的探究（A
Philosophical Enquiry into the Origin of Our Ideas of the Sublime and
Beautiful）は、1757年にエドモンド・バークが執筆した美学に関する論文である。美しいものと崇高なものをそれぞれの合理的なカテゴリーに分
離した、最初の完全な哲学的論説である。ドゥニ・ディドロやイマヌエル・カントといった著名な思想家の注目を集めた。
| A
Philosophical Enquiry into the Origin of Our Ideas of the Sublime and
Beautiful is a 1757 treatise on aesthetics written by Edmund Burke. It
was the first complete philosophical exposition for separating the
beautiful and the sublime into their own respective rational
categories. It attracted the attention of prominent thinkers such as Denis Diderot and Immanuel Kant. |
崇
高と美にかんする我々の観念の起源に関する哲学的探究（A Philosophical Enquiry into the Origin of
Our Ideas of the Sublime and
Beautiful）は、1757年にエドモンド・バークが執筆した美学に関する論文である。美しいものと崇高なものをそれぞれの合理的なカテゴリーに分
離した、最初の完全な哲学的論説である。ドゥニ・ディドロやイマヌエル・カントといった著名な思想家の注目を集めた。 |
| According
to Burke, the Beautiful is that which is well-formed and aesthetically
pleasing, whereas the Sublime is that which has the power to compel and
destroy us. The preference for the Sublime over the Beautiful was to
mark the transition from the Neoclassical to the Romantic era. The origins of our ideas of the beautiful and the sublime, for Burke, can be understood by means of their causal structures. According to Aristotelian physics and metaphysics, causation can be divided into formal, material, efficient and final causes. The formal cause of beauty is the passion of love; the material cause concerns aspects of certain objects such as smallness, smoothness, delicacy, etc.; the efficient cause is the calming of our nerves; the final cause is God's providence. What is most peculiar and original to Burke's view of beauty is that it cannot be understood by the traditional bases of beauty: proportion, fitness, or perfection. The sublime also has a causal structure that is unlike that of beauty. Its formal cause is thus the passion of fear (especially the fear of death); the material cause is equally aspects of certain objects such as vastness, infinity, magnificence, etc.; its efficient cause is the tension of our nerves; the final cause is God having created and battled Satan, as expressed in John Milton's great epic Paradise Lost. |
バークによれば、「美」とは整った美的なものであり、「崇高」とは私たちを強制し、破壊する力を持つものである。そして、「美」よりも「崇高」なものが好まれ、新古典派からロマン派への移行が図られたのである。 バークにとって、美しいものと崇高なものという観念の起源は、その因果的な構造によって理解することができる。アリストテレスの物理学と形而上学によれ ば、因果関係は形式的原因、物質的原因、効率的原因、最終原因に分けられる。美の形式的原因は愛の情熱であり、物質的原因は小ささ、滑らかさ、繊細さなど 特定の物の側面に関係し、効率的原因は私たちの神経を落ち着かせることであり、最終的原因は神の摂理である。バークの美に対する考え方が最もユニークで独 創的なのは、美が従来の美の基本である比例、適合性、完全性では理解できないことである。また、崇高なものは、美とは異なる因果構造を持っている。その形 式的原因は恐怖の情熱（特に死の恐怖）であり、物質的原因は広大さ、無限性、壮大さなど特定の対象の等しい側面であり、効率的原因は神経の緊張であり、最 終的原因はジョン・ミルトンの大作「失楽園」で表現されているように、神がサタンを創造し戦ったことである。 |
| Kant's comments Immanuel Kant critiqued Burke for not understanding the causes of the mental effects that occur in the experience of the beautiful or the sublime. According to Kant, Burke merely gathered data so that some future thinker could explain them. To make psychological observations, as Burke did in his treatise on the beautiful and the sublime, thus to assemble material for the systematic connection of empirical rules in the future without aiming to understand them, is probably the sole true duty of empirical psychology, which can hardly even aspire to rank as a philosophical science. — Immanuel Kant, First Introduction to the Critique of Judgment, X.[1]- Kant, Immanuel, First Introduction to the Critique of Judgment, Library of Liberal Arts, 146, Bobbs-Merril Co., 1965 |
カントのコメント イマヌエル・カントは、美しいものや崇高なものの体験に生じる精神的作用の原因を理解していないとバークを批判している。カントによれば、バークは、将来の思想家が説明できるようにデータを集めたに過ぎない。 バークが『美と崇高に関する論考』で行ったように、心理学的観察を行うこと、つまり、それらを理解しようとせずに、将来、経験則を体系的に結びつけるため の材料を集めること、これがおそらく、哲学的科学としての地位さえほとんど望めない経験心理学の唯一の真の任務であろう。 - イマヌエル・カント『判断力批判への第一序説』X.[1]。- Kant, Immanuel, First Introduction to the Critique of Judgment, Library of Liberal Arts, 146, Bobbs-Merril Co., 1965 |
| Vermeir,
Koen and Funk Deckard, Michael (eds.) The Science of Sensibility:
Reading Burke's Philosophical Enquiry (International Archives of the
History of Ideas, Vol. 206) (Springer, 2012) Doran, Robert. The Theory of the Sublime from Longinus to Kant. Cambridge:Cambridge University Press, 2015. https://en.wikipedia.org/wiki/A_Philosophical_Enquiry_into_the_Origin_of_Our_Ideas_of_the_Sublime_and_Beautiful |
https://www.deepl.com/ja/translator |
| A Philosophical Inquiry into the Origin of Our Ideas of The Sublime and Beautiful With Several Other Additions, complete text | |
| Part I. Novelty Pain and Pleasure The Difference Between the Removal of Pain, and Positive Pleasure Of Delight and Pleasure as Opposed to Each Other Joy and Grief Of the Passions Which Belong to Self-Preservation Of the Sublime Of the Passions Which Belong to Society The Final Cause of the Difference Between the Passions Belonging to Self-Preservation and Those Which Regard the Society of the Sexes Of Beauty Society and Solitude Sympathy, Imitation, and Ambition Sympathy The Effects of Sympathy in the Distresses of Others Of the Effects of Tragedy Imitation Ambition The Recapitulation The Conclusion Part II. Of the Passion Caused by the Sublime Terror Obscurity Of the Difference Between Clearness and Obscurity with Regard to the Passions The Same Subject Continued Power Privation Vastness Infinity Succession and Uniformity Magnitude in Building Infinity in Pleasing Objects Difficulty Magnificence Light Light in Building Colour Considered as Productive of the Sublime Sound and Loudness Suddenness Intermitting The Cries of Animals Smell and Taste. Bitters and Stenches Feeling. Pain Part III. Of Beauty Proportion not the Cause of Beauty in Vegetables Proportion not the Cause of Beauty in Animals Proportion not the Cause of Beauty in the Human Species Proportion Further Considered Fitness not the Cause of Beauty The Real Effects of Fitness The Recapitulation Perfection not the Cause of Beauty How Far the Idea of Beauty May be Applied to the Qualities of the Mind How Far the Idea of Beauty May be Applied to Virtue The Real Cause of Beauty Beautiful Objects Small Smoothness Gradual Variation Delicacy Beauty in Colour Recapitulation The Physiognomy The Eye Ugliness Grace Elegance and Speciousness The Beautiful in Feeling The Beautiful in Sounds Taste and Smell The Sublime and Beautiful Compared Part IV. Of the Efficient Cause of the Sublime and Beautiful Association Cause of Pain and Fear Continued How the Sublime is Produced How Pain Can be a Cause of Delight Exercise Necessary for the Finer Organs Why Things not Dangerous Produce a Passion Like Terror Why Visual Objects of Great Dimensions are Sublime Unity, Why Requisite to Vastness The Artificial Infinite The Vibrations Must be Similar The Effects of Succession in Visual Objects Explained Locke’s Opinion Concerning Darkness Considered Darkness Terrible in its Own Nature Why Darkness is Terrible The Effects of Blackness The Effects of Blackness Moderated The Physical Cause of Love Why Smoothness is Beautiful Sweetness, Its Nature Sweetness, Relaxing Variation, Why Beautiful Concerning Smallness Of Colour Part V. Of Words The Common Effects of Poetry, Not by Raising Ideas of Things General Words Before Ideas The Effect of Words Examples that Words May Affect Without Raising Images Poetry not Strictly an Imitative Art How Words Influence the Passions https://www.bartleby.com/24/2/ |
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A philosophical enquiry into the origin of our ideas of the sublime and beautiful. 1757.
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