高貴な野蛮人
出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2022/11/05 15:51 UTC 版)
高貴な野蛮人（こうきなやばんじん、noble savage）とは、創作物におけるストックキャラクターで、先住民、アウトサイダー、未開人、（哲学的な意味での）他者、といったものの概念を具現化したものである。彼らは文明に汚染されておらず、従って人間の本来の美徳を象徴する。様々なフィクション作品や哲学書に登場することに加えて、そのステレオタイプな偏見は初期の人類学の研究においても多用されていた[2]。
- ^ Grace Moore speculates that Dickens, although himself an abolitionist, was motivated by a wish to differentiate himself from what he believed was the feminine sentimentality and bad writing of female philanthropists and writers such as Harriet Beecher Stowe, with whom he, as a reformist writer, was often associated.[5]
- ^ In 1859, journalist Horace Greeley, famous for his advice to "Go west, young man", used "Lo, The Poor Indian" as the title for a letter written from Colorado:
During the Indian wars of the late 19th century, white settlers, to whom Indians were “an inferior breed of men”, referred mockingly to the Indians as "Lo" or "Mr. Lo", a deliberate misreading of Pope's famous passage. The term was also “a sarcastic reference to those eastern humanitarians whose idea of the Indian was so at variance with the frontiersman's bloodthirsty savage. "The Leavenworth, Kansas, Times and Conservative, for example, commented indignantly on the story of Thomas Alderdice, whose wife was captured and killed by Cheyennes: 'We wish some philanthropists who talk about civilizing the Indians, could have heard this unfortunate and almost broken-hearted man tell his story. We think they would at least have wavered a little in their opinion of the Lo family'"[20]I have learned to appreciate better than hitherto, and to make more allowance for, the dislike, aversion, contempt wherewith Indians are usually regarded by their white neighbors, and have been since the days of the Puritans. It needs but little familiarity with the actual, palpable aborigines to convince anyone that the poetic Indian—the Indian of Cooper and Longfellow—is only visible to the poet's eye. To the prosaic observer, the average Indian of the woods and prairies is a being who does little credit to human nature—a slave of appetite and sloth, never emancipated from the tyranny of one animal passion save by the more ravenous demands of another. As I passed over those magnificent bottoms of the Kansas, which form the reservations of the Delawares, Potawatamies, etc., constituting the very best corn-lands on earth, and saw their owners sitting around the doors of their lodges at the height of the planting season and in as good, bright planting weather as sun and soil ever made, I could not help saying, "These people must die out—there is no help for them. God has given this earth to those who will subdue and cultivate it, and it is vain to struggle against His righteous decree." — "Lo! The Poor Indian!", letter dated June 12, 1859, from An Overland Journey from New York to San Francisco in the Summer of 1859 by Horace Greeley (1860)[19]
- ^ Fryd, Vivien Green (1995). “Rereading the Indian in Benjamin West's "Death of General Wolfe"”. American Art 9 (1): 75. doi:10.1086/424234. JSTOR 3109196.
- ^ Malinowsky, Bronisław (2018). “Prologue” (ポルトガル語). Argonautas do Pacífico Ocidental. Ubu Editora LTDA. ISBN 9788592886936
- ^ Miner, Earl (1972), “The Wild Man Through the Looking Glass”, in Dudley, Edward; Novak, Maximillian E, The Wild Man Within: An Image in Western Thought from the Renaissance to Romanticism, University of Pittsburgh Press, p. 106, ISBN 9780822975991
- ^ OED s.v. "savage" B.3.a.
- ^ Grace Moore, "Reappraising Dickens's 'Noble Savage'", The Dickensian 98:458 (2002): 236–243.
- ^ Locke, Hobbs, and Confusion's Masterpiece, Ross Harrison, (Cambridge University Press, 2003), p. 70.
- ^ Paradies auf Erden?: Mythenbildung als Form von Fremdwahrnehmung : der Südsee-Mythos in Schlüsselphasen der deutschen Literatur Anja Hall Königshausen & Neumann, 2008
- ^ Grande, Alexander (2014). "Erst-Kontakt" (Thesis). Vienna: University of Vienna. doi:10.25365/thesis.31693. 2020年4月4日閲覧。 エラー: 日付が正しく記入されていません。
- ^ Millar, Ashley Eva (2011). “Your beggarly commerce! Enlightenment European views of the China trade.”. In Abbattista, Guido. Encountering Otherness. Diversities and Transcultural Experiences in Early Modern European Culture.. pp. 210f
- ^ Ad Borsboom, The Savage In European Social Thought: A Prelude To The Conceptualization Of The Divergent Peoples and Cultures Of Australia and Oceania, KILTV, 1988, 419.
- ^ Essay "Of Cannibals"
- ^ Terence Cave, How to Read Montaigne (London: Granta Books, 2007), pp. 81–82.
- ^ David El Kenz,"Massacres During the Wars of Religion", 2008
- ^ Anthony Pagden, The Fall of the Natural Man: the American Indian and the origins of comparative ethnology. Cambridge Iberian and Latin American Studies.(Cambridge University Press, 1982)
- ^ The Myth of the Noble Savage, Ter Ellingson, (University of California, 2001), note p. 390.
- ^ (OED 'Savage', A, I, 3)
- ^ (Ellingson [2001], p. 389).
- ^ The European Mind, Paul Hazard (1680–1715) (Cleveland, Ohio: Meridian Books [1937], 1969), pp. 14–24 and passim
- ^ “An Overland Journey from New York to San Francisco in the Summer of 1859, ""Lo! The Poor Indian!"," by Horace Greeley”. 2019年9月29日閲覧。
- ^ Louise Barnett, in Touched by Fire: the Life, Death, and Mythic Afterlife of George Armstrong Custer (University of Nebraska Press [1986], 2006), pp. 107–108.
- ^ François de Salignac de la Mothe-Fénelon, Encounter with the Mandurians, in Chapter IX of Telemachus, son of Ulysses, translated by Patrick Riley (Cambridge University Press, [1699] 1994), pp. 130–131. This didactic novel (arguably the first "boys' book") by the Archbishop of Cambrai, tutor to the seven-year-old grandson of Louis XIV, was perhaps the most internationally popular book of the 18th and early 19th centuries, a favorite of Montesquieu, Rousseau, Herder, Jefferson, Emerson, and countless others. Patrick Riley's translation is based on that of Tobias Smollett, 1776 (op cit p. xvii).
- ^ For the distinction between "hard" and "soft" primitivism see A. O, Lovejoy and G. Boas, Primitivism and Related Ideas in Antiquity, Baltimore, I, 1935.
- ^ Erwin Panofsky, "Et in Arcadia Ego", in Meaning in the Visual Arts (New York: Doubleday, 1955).
- ^ Tobias Smollett, The Expedition of Humphry Clinker ([1771] London: Penguin Books, 1967), p. 292. One of the characters in Smollett's Humphry Clinker, Lieutenant Lismahago, is a kind of ludicrous noble savage. A proud and irascible Scotsman of good family and advancing years, Lismahago has been so poorly requited by the government for his services in the Canadian wars that he is planning to return to Canada to live out his days with his Native American common-law wife, in squalor but with more honor and decency than would be possible as a pauper at home.
- ^ Leviathan
- ^ See Paul Hazard, The European Mind (1680–1715) ([1937], 1969), pp. 13–14, and passim.
- ^ J.B. Bury (2008). The Idea of Progress: an Inquiry into its Origins and Growth (second ed.). New York: Cosimo Press. p. 111
- ^ Jeremy Jennings (May 25, 2012). “Reason's Revenge: How a small group of radical philosophers made a world revolution and lost control of it to 'Rouseauist fanatics'”. Times Literary Supplement (London, England): 3–4. ISSN 0040-7895. OCLC 1767078.
- ^ Robey, Tim (2013年11月30日). “Tim Robey recommends...The Lone Ranger”. The Telegraph 2014年1月11日閲覧。
- ^ King, C. Richard (2009). Media Images and Representations. Infobase Publishing. pp. 22. ISBN 9781438101279 2014年1月11日閲覧。
[続きの解説]
「高貴な野蛮人」の続きの解説一覧
高貴な野蛮人
出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2021/07/01 14:54 UTC 版)
詳細は「高貴な野蛮人」および「en:Noble savage」を参照 17・18世紀の、野蛮人を「自然」の代表とする文明批判の例としては、フランソワ・フェヌロンの《テレマックの冒険》やモンテーニュ『エセー』に出てくるアメリカインディアンについての記述がある。『エセー』の第1巻第31章では、理性と芸術に対して自然が称賛され、「野蛮」という概念について考察を加えている。「この国には全くいかなる種類の取引もない…役人という言葉もなければ統治者という言葉もない」という一節が、そのままシェークスピアの『テンペスト』に引用され、ルソーの『エミール』もモンテーニュの〈自然〉賛美から多くの着想を得たという。 ディドロは『ブーガンヴィル航海記補遺』で罪のない平和な未開民族に比べて、争いに明け暮れる〈野蛮〉なヨーロッパを批判し、〈野蛮〉を未開人種の属性ではなく戦闘行為にも付与した。高貴な野蛮人は、平和と寛容の象徴とされた。 19世紀以降では、植民地の進展とインディアンの反抗がヨーロッパ白人の意識に達したのか、誇り高く自由な民としての「高貴な野蛮人」（高貴なる野蛮人、ノーブル・サベージ、高潔な野蛮人、高潔なる野蛮人）があらわれる。ジェイムズ・フェニモア・クーパーの小説『モヒカン族の最後』、アレクサンドル・ブロークの詩『スキタイ人』などでは、戦闘や復讐における残忍さも、自然力と無秩序のあらわれとして理解されている。ロシアでは「野蛮」というものを、伝統・規律からの自由という政治概念としてとらえていた。 クロード・レヴィ＝ストロースの「野生の思考」という概念により、サルトルの哲学を〈第一級の民族誌的資料〉として、〈閉じられた社会〉における未開人の関心のあり方と並べて見せたことは、ヨーロッパ人が自らをして野蛮を査定できるという優越感を無効にした。サルトルのレヴィ＝ストロースへの答えは、「腐敗した西欧社会」を叩きつぶすために「自由な精神」が「ヴェトナムの稲田、南アフリカの原野、アンデスの高地」から「暴力の血路」をきりひらいて押し寄せるであろう、というものだった。
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