{"created":"2021-03-01T06:45:25.449724+00:00","id":27291,"links":{},"metadata":{"_buckets":{"deposit":"9206123c-3150-4c14-81f6-de9161493671"},"_deposit":{"id":"27291","owners":[],"pid":{"revision_id":0,"type":"depid","value":"27291"},"status":"published"},"_oai":{"id":"oai:repository.dl.itc.u-tokyo.ac.jp:00027291","sets":["46:2942:3112","9:504:2944:3113"]},"item_4_alternative_title_1":{"attribute_name":"その他のタイトル","attribute_value_mlt":[{"subitem_alternative_title":"The “Yanjin yilun” and the “Yanbujin yilun”"},{"subitem_alternative_title":"言盡意論與言不盡意論"}]},"item_4_biblio_info_7":{"attribute_name":"書誌情報","attribute_value_mlt":[{"bibliographicIssueDates":{"bibliographicIssueDate":"1981-11","bibliographicIssueDateType":"Issued"},"bibliographicPageEnd":"151","bibliographicPageStart":"105","bibliographicVolumeNumber":"86","bibliographic_titles":[{"bibliographic_title":"東洋文化研究所紀要"}]}]},"item_4_description_13":{"attribute_name":"フォーマット","attribute_value_mlt":[{"subitem_description":"application/pdf","subitem_description_type":"Other"}]},"item_4_description_5":{"attribute_name":"抄録","attribute_value_mlt":[{"subitem_description":"這篇文字，是從西晉歐陽建的言盡意論出發，上溯先秦，下逮六朝，把屬於前者的儒家和老莊的語言觀，以及屬於後者的所謂言不盡意問題，概略地探討了一過。撿視載籍，我們可以發現先秦儒家有不少例子，關渉到這一方面，告訴君臣雙方，說話要謹愼，言行要一致。儒家的看法是言可盡「志」，志，是可以客觀地表現到外頭的，應該重視的是它，人各有意的個體性的「意」，原可不必多爲此而分神。如果一定要找出言意間的關係的話，我們或可這様認爲：言内之意，無妨去捉摸；意出言外，就不在考慮之列了。這，便是儒家質撲而單純的言盡意論。老莊思想呢，我們看到的，則是一種言不盡意之說。這兒的｢意｣比較特殊，乃指眞人境地而言。意之與道，若能兩兩相符，此「意」卽非語言所得表達。「意」之爲物，隨着時代的轉移，内容也在逐漸加深，最能透露箇中消息的，是古籍裏頭，我們統稱之爲言不盡意的論調。它的成熟定型，當在戰國末葉到秦漢之間，根據《莊子》天道和《呂覧》精諭之類的篇章，可這様子加以蠡測。以老莊爲首的似此見解，企圖由經學角度推翻它的，則是《易》傳一派。然而，《易》傳，也如同《論語》的公冶長和陽貨諸篇，覺出了語言之有窮。因此它雖是儒家典册，對言不盡意論的形成，後来却也助了一臂之力。儒敎在漢朝，本來擁有絶大權威，降及東漢末世，動亂一起，大家心目中的偶像，也跟着失墜了。結果，人物的評價失去了標準，得從頭設定它。鑒識論與才性論，於是乎應運而生，論裏就包括了言不盡意的主張，以爲人皆有｢意｣，捕捉起來，也最困難。不過這兒的話題，己無渉眞人，我們可管它叫常人的意識。何晏等人所談到的關於｢無｣的本體論，給言不盡意論提供了一個哲學基礎；王弼在《周易略例》中，對《易》傳的「立象盡意」雖也表示贊同，不過他是把言與意看成了手段和目的的關係，意以爲主，所闡述的，實際上是一種言不盡意的理論。我們推想，必是玄學的形成與發展，加倍突出了言所難盡的無限之「意」的存在，使得言不盡意論在魏晉時期，盛行了好一陣子。歐陽建的言盡意論，是在從新肯定語言價値。要重投荀子一派的先秦儒家思想的懷抱。他還在朦朧難識的「意」中，加進了明快易解的「理」―稱之爲明快，實則還是有它理論上的限度的，跟先秦儒家一様，言所難盡的「意」，仍然不得不捨棄它。不過，在那不盡意論大行的時代，歐陽建敢於違抗潮流，掲櫫言能盡意之說，單是這一點，就有它思想史上一定有意義。它必也影響到爾後的言意問題，讓這方面的議論，變得更有深度。東晉以下，佛敎敎理得人心，大家能夠仔細鑽研，可以說就是因爲觀念裏，有言不盡意的底子在。拿言盡不盡意作題目，以往探討的人似乎不多，但我們應該記住，思想史上它占有一席之地，說份量，它是絶對不輕的。","subitem_description_type":"Abstract"}]},"item_4_full_name_3":{"attribute_name":"著者別名","attribute_value_mlt":[{"nameIdentifiers":[{"nameIdentifier":"59997","nameIdentifierScheme":"WEKO"}],"names":[{"name":"Hachiya, 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