【Book】人間悟性論 Human Understanding

【本】ロック，ジョン．加藤卯一郎訳．昭和15．『人間悟性論』．岩波書店．

「人間を理解すること」についての本じゃなくて、「人間の持つ理解能力について」の本。何、どっちも同じ？スミマセン。全４巻に及ぶ大著。英語の本はずばり６２４頁あるのだ。きっちり読んだのは３巻（言葉）と４巻（知識と意見）です。

しかし邦訳本が届いてみてビックリ！奥付が昭和15年ですよ。横書きタイトルが右から左に書いてあります。うひょー。古い！まあいっか、と開けてみて該当箇所を必死に探したのですが・・・ない。ないぞ。おかしいな、ないぞ。

で、判明しました。丁度ここの部分だけ削除して訳してるの！！！そんなのあり？？（さてはラテン語が分からんかったな）しっかりしてくれ、加藤卯一郎さん！！

というわけで以下、稚拙ながら私自身で少しずつ訳していくことにします。

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4種の議論形態

この項目を終わりにする前に、ある4種の議論形態について吟味するのも一興だろう。この4種の議論形態とは、他者と論争する場合に、賛同の広まりや、相手を黙らせるとまではいかなくとも、少なくとも畏怖する気持ちを利用するものである。

恥じらいに関するもの

無知に関するもの

人柄に関するもの

判断に関するもの
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【Book】Locke, John. 1995. An Essay Concerning Human Understanding. NY: Prometheus Books.

This is not a book about "understanding human" but "ability of human to understand things". What? You don't distinguish them? ...okay... me neither. sorry! :p This is a very thick book with four books conbined and 624 pages in total. The parts I read through were BkIII(Words) and BkIV(Knowledge and Opinion).

Because the Japanese translation hasn't reach me yet, quotation is only in English.

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Four sorts of arguments.

Before we quit this subject, it may be worth our while a little to reflect on four sorts of arguments that men in their reasonings with others do ordinarily make use of to prevail on their assent; or, at least, so to awe them as to silence their opposition.

Ad verecundiam.
The first is, to allege the opinions of men whose parts, learning, eminency, power, or some other cause, has gained a name and settled their reputation in the common esteem with some kind of authority. When men are established in any kind of dignity, it is thought a breach of modesty for others to derogate any way from it, and question the authority of men who are in possession of it. This is apt to be censured as carrying with it too much of pride, when a man does not readily yield to the determination of approved authors, which is wont to be received with respect and submission by others, and it is looked upon as insolence for a man to set up and adhere to his own opinion against the current stream of antiquity, or to put it in the balance against that of some learned doctor, or otherwise approved writer. Whoever backs his tenets with such authorities thinks he ought thereby to carry the cause, and is ready to style it " impudence" in any one who shall stand out against them. This I think may be called argumentum ad verecundiam.

Ad ignorantiam.
Secondly, another way that men ordinarily use to drive others, and force them to submit their judgements and receive the opinion in debate, is to require the adversary to admit what they allege as a proof, or to assign a better. And this I call argumentum ad ignorantiam.

Ad hominem.
Thirdly, A third way is to press a man with consequences drawn from his own principles or concessions. This is already known under the name of argumentum ad hominem.

Ad judicium.
Fourthly, The fourth is the using of proofs drawn from any of the foundations of knowledge or probablility. This I call argumentum ad judicium. This alone of all the four brings true instruction with it, and advances us in our way to knowledge. For, (1.) It argues not another man's opinion to be right, because I, out of respect, or any other consideration but that of conviction, will not contradict him. (2.) It proves not another man to be in the right way, nor that I ought to take the same with him, because I know not a better. (3.) Nor does it follow that another man is in the right way because he has shown me that I am in the wrong. I may be modest, and therefore not oppose another man's persuasion; I may be ignorant, and not be able to produce a better; I may be in an error, and another may show me that I am so. This may dispose me perhaps for the reception of truth, but helps me not to it; that must come from proofs and arguments, and light arising from the nature of things themselves, and not from my shamefacedness, ignorance, or error.
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