Italian Renaissance philosopher. Born in Mantua. After receiving his medical degree in Padua, he commented on Aristotle's De Soul in Ferrara, and finally taught in Bologna, where he produced many works. After the publication of his major work, On the Immortality of the Soul (1516), he was criticized from many quarters, and in 1518 was sued by the Catholic Church. He positioned the human soul between the immortal and eternal pure intellect, which does not need matter for existence or thought, and animals, which need matter and live immersed in it. He considered this intermediate intellect, the soul, to be unique to humans and to express the human nature that combines the purity of the mind with the complexity of matter. He considered humans to be "in a sense" immortal in that they can think about universal things, but to be "simply" mortal because they cannot think without the body and are intrinsically connected to the body. From the standpoint of the mortality of the soul, he also recognized greater merit in seeking virtue for the sake of virtue than for the sake of reward and punishment after death. However, he did not completely reject immortality, leaving it to the question of faith. He was a representative of Aristotelianism in Padua. [Keiji Otani] Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend |
イタリア・ルネサンス期の哲学者。マントバで生まれる。パドバで医学の学位を得たのち、フェッラーラでアリストテレスの『霊魂論』を注解、最後はボローニャで教え、そこで多くの著作を残す。とくに主著『霊魂の不滅について』(1516)が出てからは、多方面から非難を受け、1518年ローマ教会に訴えられた。 人間の霊魂を、存在や思惟(しい)のために物質を必要としない不滅で永遠な純粋知性と、物質を必要としその内に浸って生きる動物との中間に位置づけ、この中間的な知性たる霊魂こそ人間に固有なもので、精神の純粋さと物質の複雑さを兼ね備えた人間の本性を表現しているとみなす。人間は普遍的なものを考えうるという点で、「ある意味で」不死ではあるが、肉体なしに思考することができず、内的に肉体に結び付いているために、「端的に」可死的であるとする。また霊魂を可死とする立場から、死後の賞罰のためよりも、徳のために徳を求めることに、より大きな功績を認める。しかし不死を完全に否定したわけではなく、信仰の問題にゆだねた。パドバのアリストテレス主義の代表者である。 [大谷啓治] 出典 小学館 日本大百科全書(ニッポニカ)日本大百科全書(ニッポニカ)について 情報 | 凡例 |
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