ルドルフ・オットーと聖なるものについて
Rudolf Otto and the Holy
ルドルフ・オットーと聖なるものについて
Rudolf Otto and the Holy
"Otto's most famous work, The Idea of the Holy (1950), was first published in German in 1917 as Das Heilige - Über das Irrationale in der Idee des Göttlichen und sein Verhältnis zum Rationalen (1917).
It was one of the most successful German theological books of the 20th
century, has never gone out of print, and is now available in about 20
languages. The first English translation was published in 1923 under
the title The Idea of the Holy: An Inquiry into the Non-Rational Factor
in the Idea of the Divine and its Relation to the Rational. Otto felt
people should first do serious rational study of God, before turning to
the non-rational element of God as he did in this book.[5][6]:vii/ In
The Idea of the Holy, Otto writes that while the concept of "the holy"
is often used to convey moral perfection—and does entail this—it
contains another distinct element, beyond the ethical sphere, for which
he coined the term numinous based on the Latin word numen ("divine power").[6]:5–7
(The term is etymologically unrelated to Immanuel Kant's noumenon, a
Greek term which Kant used to refer to an unknowable reality underlying
sensations of the thing.) He explains the numinous as a "non-rational,
non-sensory experience or feeling whose primary and immediate object is
outside the self". This mental state "presents itself as ganz
Andere,[7] wholly other, a condition absolutely sui generis and
incomparable whereby the human being finds himself utterly abashed."[8]
Otto argues that because the numinous is irreducible and sui generis it
cannot be defined in terms of other concepts or experiences, and that
the reader must therefore be "guided and led on by consideration and
discussion of the matter through the ways of his own mind, until he
reach the point at which 'the numinous' in him perforce begins to
stir... In other words, our X cannot, strictly speaking, be taught, it
can only be evoked, awakened in the mind."[6]:7 Chapters 4 to 6 are
devoted to attempting to evoke the numinous and its various aspects. He
writes:[4][6]:Pp.12–13" - Rudolf Otto (1869-1937).
"The feeling of it may at times come sweeping like a gentle tide pervading the mind with a tranquil mood of deepest worship. It may pass over into a more set and lasting attitude of the soul, continuing, as it were, thrillingly vibrant and resonant, until at last it dies away and the soul resumes its “profane,” non-religious mood of everyday experience. [...] It has its crude, barbaric antecedents and early manifestations, and again it may be developed into something beautiful and pure and glorious. It may become the hushed, trembling, and speechless humility of the creature in the presence of—whom or what? In the presence of that which is a Mystery inexpressible and above all creatures."- Rudolf Otto (1869-1937) (Otto 1950:12–13).
"He describes it as a mystery (Latin: mysterium) that is at once terrifying (tremendum) and fascinating (fascinans).[9] Otto felt that the numinous was most strongly present in the Old and New Testaments, but that it was also present in all other religions.[6]:74/ According to Mark Wynn in the Stanford Encyclopedia of Philosophy, The Idea of the Holy falls within a paradigm in the philosophy of emotion in which emotions are seen as including an element of perception with intrinsic epistemic value that is neither mediated by thoughts nor simply a response to physiological factors. Otto therefore understands religious experience as having mind-independent phenomenological content rather than being an internal response to belief in a divine reality. Otto applied this model specifically to religious experiences, which he felt were qualitatively different from other emotions.[10]"- Rudolf Otto (1869-1937)
I. THE RATIONAL AND THE NON-RATIONAL
II. 'NUMEN' AND THE 'NUMINOUS'
III, THE ELEMENTS IN THE 'NUMINOUS'
IV. MYSTERIUM TREMENDUM
THE ANALYSIS OF 'TRE1',1ENDUM
I. The Element of Awefulness
2. The Element of 'Overpoweringness
3. The Element of 'Energy' or Urgency
V. THE ANALYSIS OF 1MYSTERIUM'
4. The 'Wholly Other'
VI. 5. THE ELEMENT OF FASCINATION
VII, ANALOGIES AND ASSOCIATED FEELINGS
The Law of the Association of Feelings
Schematization
VIII. THE HOLY AS A CATEGORY OF VALUE:
Sin and Atonement
IX, MEANS OF EXPRESSION OF THE NUMINOUS:
I. Direct Means
2. Indirect Means
3. Means by which the Numinous is expressed in Art
X. THE NUMINOUS IN THE OLD TESTAMENT
XI. THE NUMINOUS IN THE NEW TESTAMENT
XII. THE NUMINOUS IN LUTHER
XIV. THE HOLY AS AN A PRIORI CATEGORY, PART I
XV. ITS EARLIEST MANIFESTATIONS
XVI. THE 'CRUDER' PHASES
XVII. THE HOLY AS AN A PRIORI CATEGORY. PART II
XVIII. THE MANIFESTATIONS OF THE 'HOLY' AND THE FACULTY OF 'DIVINATION'
XIX. DIVINATION IN PRIMITIVE CHRISTIANITY
XX. DIVINATION IN CHRISTIANITY TO-DAY
XXI. HISTORY AND THE A PRIORI IN RELIGION: SUMMARY AND CONCLUSION
●ナタン・ゼーデルブロム『神信仰の生成』より
「ルドルフ・オットーが近世宗教研究の重要ではある
が神学からも一般的理解においても余りに顧みられない一結果を力説した彼の影響多き『聖なるもの』という著書のなかで、精霊、霊魂の観念のうちにも超合理
的要素を強調したのは功績である。聖なるもの、神秘的なるもの、超人間的なもの、彼がヌミノーズム（Numinosum）ファスキノーズム
（Fascinosum）という新名称を付した『超自然的なもの』から彼はアニミズムを」導きだそうとしている（ゼェデルブローム（上）1942:73）
●本居宣長
「可畏（かしこ）き物を迦微（かみ）とは云うなり、すぐれたるとは、尊きこと功（いさを）しきことなど優れたるのみを云うに非ず、悪きもの奇きものなどもよにすぐれて可畏きをば神と云なり」『古事記伝』
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