anthropomorphism
別表記：アントロポモーフィズム
日本語訳: その物語のアンスロポモーフィズムにより、動物たちは人間の感情を持っているかのように見えた。 2. English: Anthropomorphism is often used in children's literature to make characters more relatable.
日本語訳: アンスロポモーフィズムは、キャラクターをより共感しやすくするために、子供向けの文学でよく使われる。 3. English: The anthropomorphism of the robot made it seem more friendly and approachable.
日本語訳: ロボットのアンスロポモーフィズムにより、それはより友好的で親しみやすく見えた。 4. English: Anthropomorphism can lead to misunderstanding of animal behavior.
日本語訳: アンスロポモーフィズムは、動物の行動の誤解を招くことがある。 5. English: The anthropomorphism in the film made the audience empathize with the characters.
日本語訳: 映画のアンスロポモーフィズムにより、観客はキャラクターに共感した。 6. English: Anthropomorphism is a common feature in animation.
日本語訳: アンスロポモーフィズムは、アニメーションで一般的な特徴である。 7. English: The anthropomorphism of the car in the advertisement made it seem like it had a personality.
日本語訳: 広告の中の車のアンスロポモーフィズムにより、それはまるで性格を持っているかのように見えた。 8. English: Anthropomorphism can be seen in many aspects of our culture.
日本語訳: アンスロポモーフィズムは、私たちの文化の多くの側面で見ることができる。 9. English: The anthropomorphism of the weather in the poem made it more vivid and relatable.
日本語訳: 詩の中の天候のアンスロポモーフィズムにより、それはより鮮やかで共感しやすくなった。 10. English: Anthropomorphism is a way for humans to understand and relate to the world around them.
日本語訳: アンスロポモーフィズムは、人間が周囲の世界を理解し、それに関わる一つの方法である。
「anthropomorphism」の意味・「anthropomorphism」とは
「anthropomorphism」は、人間の感情や意識、性質を非人間の存在、特に動物や物体、自然現象などに当てはめる考え方を指す。これは、人間が自身の経験や認識を基に世界を理解しようとする傾向の一つである。例えば、犬が尾を振る行動を「喜び」であると解釈したり、風が吹くのを「風が怒っている」と表現したりするのがこれに該当する。「anthropomorphism」の発音・読み方
「anthropomorphism」の発音は、IPA表記では /ˌænθrəpəˈmɔːrfɪzəm/ となる。IPAのカタカナ読みでは「アンスラポモーフィズム」となる。日本人が発音するカタカナ英語の読み方では「アンスロポモーフィズム」が近い。「anthropomorphism」の定義を英語で解説
「Anthropomorphism」 is the attribution of human traits, emotions, or intentions to non-human entities. It is considered to be an innate tendency of human psychology. For instance, when one assumes that a dog wagging its tail is expressing happiness, or describes the wind as being angry, these are examples of anthropomorphism.「anthropomorphism」の類語
「anthropomorphism」の類語としては、「personification」や「humanization」がある。「personification」は、具体的な人間の特性を非人間的なものに当てはめる表現を指す。一方、「humanization」は、人間らしさを非人間的なものに付与する概念を指す。「anthropomorphism」に関連する用語・表現
「anthropomorphism」に関連する用語としては、「zoomorphism」や「pathetic fallacy」がある。「zoomorphism」は、動物の特性を人間や他の生物に当てはめる考え方である。一方、「pathetic fallacy」は、自然現象に対して人間の感情を投影する文学的な表現手法である。「anthropomorphism」の例文
以下に、「anthropomorphism」を用いた例文を10例示す。 1. English: The anthropomorphism in the story made the animals seem like they had human emotions.日本語訳: その物語のアンスロポモーフィズムにより、動物たちは人間の感情を持っているかのように見えた。 2. English: Anthropomorphism is often used in children's literature to make characters more relatable.
日本語訳: アンスロポモーフィズムは、キャラクターをより共感しやすくするために、子供向けの文学でよく使われる。 3. English: The anthropomorphism of the robot made it seem more friendly and approachable.
日本語訳: ロボットのアンスロポモーフィズムにより、それはより友好的で親しみやすく見えた。 4. English: Anthropomorphism can lead to misunderstanding of animal behavior.
日本語訳: アンスロポモーフィズムは、動物の行動の誤解を招くことがある。 5. English: The anthropomorphism in the film made the audience empathize with the characters.
日本語訳: 映画のアンスロポモーフィズムにより、観客はキャラクターに共感した。 6. English: Anthropomorphism is a common feature in animation.
日本語訳: アンスロポモーフィズムは、アニメーションで一般的な特徴である。 7. English: The anthropomorphism of the car in the advertisement made it seem like it had a personality.
日本語訳: 広告の中の車のアンスロポモーフィズムにより、それはまるで性格を持っているかのように見えた。 8. English: Anthropomorphism can be seen in many aspects of our culture.
日本語訳: アンスロポモーフィズムは、私たちの文化の多くの側面で見ることができる。 9. English: The anthropomorphism of the weather in the poem made it more vivid and relatable.
日本語訳: 詩の中の天候のアンスロポモーフィズムにより、それはより鮮やかで共感しやすくなった。 10. English: Anthropomorphism is a way for humans to understand and relate to the world around them.
日本語訳: アンスロポモーフィズムは、人間が周囲の世界を理解し、それに関わる一つの方法である。
擬人観
(Anthropomorphism から転送)
出典: フリー百科事典『ウィキペディア（Wikipedia）』 (2023/09/17 20:48 UTC 版)
擬人観（ぎじんかん）とは人間以外の動植物、無生物、事物、自然、概念、神仏などに対し人間と同様の姿形、性質を見いだすことである。
- ^ ο θεός
- ^ プラトン主義、ペリパトス派、ストア派はキリスト教徒が天使、聖人といった神聖（divine）あるいは神（god）と呼ぶことができる存在を持つように、ある一つの神を特定の神（Godあるいはthe God）と呼び、その特定の神を除いた神々には、最高神を頂点とした階層制よりもはるかに徹底した従属関係（派生関係）をもたせていたと考えられている[5][6]。彼らは単なる最高神でなく『特定の神（the God）[注釈 1]』、それだけが神と呼ぶに値する唯一無二の神かのように特別な名称を使った[5][6]。ストア派によるとゼウスだけが神であるための基準を完全に満たし、他の神々はゼウスによって運命づけられ、ゼウスの計画を実行するためだけに存在しており、神々は完全にゼウス（the God）に依存し、不死でさえなかった[7]。プラトン主義者にとっても神は唯一のものであったが、それ以外にも神聖（divine）と呼ばれる存在がおり、彼らは特別な神の被造物でありながら、神の恩恵によって不死を与えられた。彼らは唯一の特別な神の慈悲によってのみ不死であり神聖であった[8]。
- ^ ストア派は全ての存在が物質的なものとしゼウス（the God）を活動的な炎と同一視した。世界は理性的な動物であり、周期的に炎に転化する。この炎の状態は世界、世界の理性、ゼウスと完全に一致するものと考えた[11]。
- ^ Moses Maimonides quoted Rabbi Abraham Ben David: "It is stated in the Torah and books of the prophets that God has no body, as stated 'Since G-d your God is the god (lit. gods) in the heavens above and in the earth below" and a body cannot be in both places. And it was said 'Since you have not seen any image' and it was said 'To who would you compare me, and I would be equal to them?' and if he was a body, he would be like the other bodies."[16]
- ^ トム・スタッフォード＆マット・ウェッブ 『MIND HACKS：実験で知る脳と心のシステム』夏目大訳 オライリー・ジャパン 2008年、初版第13刷、ISBN 4873112710 pp.299-307.
- ^ Clement of Alexandria, Miscellanies V xiv 109.1–3
- ^ Diels-Kranz, Die Fragmente der Vorsokratiker, Xenophanes frr. 15–16.
- ^ Gnuse, Robert Karl (1 May 1997). No Other Gods: Emergent Monotheism in Israel. Sheffield Academic Press. p. 225. ISBN 1-85075-657-0
- ^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), pp. 43-44. "the Platonists, the Peripatetics, and the Stoics do not just believe in one highest god, they believe in something which they must take to be unique even as a god. For they call it ‘God’ or even ‘the God’, as if in some crucial way it was the only thing which deserved to be called ‘god’. If, thus, they also believe that there are further beings which can be called ‘divine’ or ‘god’, they must have thought that these further beings could be called ‘divine’ only in some less strict, diminished, or derived sense. Second, the Christians themselves speak not only of the one true God, but also of a plurality of beings which can be called ‘divine’ or ‘god’; for instance, the un-fallen angels or redeemed and saved human beings."
- ^ a b Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 49. "As the principle of everything it is, according to Aristotle, the ultimate source of all order and goodness in the world. And Aristotle explicitly attributes unlimited power to it. So when Aristotle talks about the God, he means one particular divine being whose status, even as a divine being, is so unique that it can be called ‘the God’......Even if the order of things envisaged leaves room for beings which can be called ‘divine’, it is clear that they will be so fundamentally derivative and subordinate to the God that, for instance, talk of a ‘highest God’ is in some ways quite misleading. For the relation between a first principle and those things which depend on the principle involves a much more radical subordination than that involved in a pantheon or hierarchy of gods with one god at the apex. A fortiori, the analogy with Zeus is somewhat misleading."
- ^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 53. "Nevertheless, this clearly means that only Zeus satisfies the criterion for being a god fully, whereas all other gods only satisfy the criterion by not insisting on strict indestructibility, but by accepting a weak form of immortality. It is only in this diminished sense that things other than Zeus can be called ‘god’. More importantly, though, these other gods only exist because the God has created them as part of his creation of the best possible world, in which they are meant to play a certain role. The power they thus have is merely the power to do what the God has fated them to do. They act completely in accordance with the divine plan......It is very clear in their case, even more so than in Aristotle’s, that these further divine beings are radically dependent on the God and only exist because they have a place in the divine order of things. Far from governing the universe or having any independent share in its governance, they only share in the execution of the divine plan; they are not even immortal, strictly speaking. Theirs is a rather tenuous divinity."
- ^ Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 54. "So there is one God, but there are also other beings which are called ‘divine’, though they are created, because they are by Divine grace immortal and enjoy a good life. But they only exist as part of God’s creation and they are immortal and hence divine only due to the God’s benevolence or grace, that is to say they owe their very divinity to God. S"
- ^ Augustine and the Corporeality of God, Carl W. Griffin and David L. Paulsen, The Harvard Theological Review Vol. 95, No. 1 (Jan., 2002), p. 97, "All of this stands in stark contrast with that Christian theology which developed, primarily under the influence of Platonism, a nonanthropomorphic and incorporeal conception of God that has come to dominate all subsequent theology and philosophy"
- ^ Religion, Ethics, and the Meaning of Life, ROLANDO M. GRIPALDO, KEMANUSIAAN 15 (2008), 27–40, p. 28
- ^ "Pagan Monotheism in Late Antiquity, Edited by Polymnia Athanassiadi, Michael Frede, CLARENDON PRESS • OXFORD(1999), p. 51. But the Stoics not only think that all beings are material or corporeal, they also, more specifically, identify God or Zeus with a certain kind of fire which is supposed to be intelligent, active, and creative. So perhaps we have to assume that the Stoics distinguish two aspects of the fiery substance which is Zeus, two aspects, though, which in reality are never separated, namely its divine, creative character, and its material character. Thus God and Zeus are the same to the extent that Zeus is active, creative, intelligent. Now the Stoics also believe that the world is a rational animal that periodically turns entirely into the fiery substance which is Zeus. What happens is that the reason of this animal is itself constituted by this fiery substance, and that this reason slowly consumes and absorbs into itself the soul and the body of the world. Thus, in this state of conflagration, the world, the reason of the world, and Zeus completely coincide."
- ^ James Joseph Fox (1907). . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company., "The Scriptures themselves amply warn us against the mistake of interpreting their figurative language in too literal a sense. They teach that God is spiritual, omniscient, invisible, omnipresent, ineffable. Insistence upon the literal interpretation of the metaphorical led to the error of the Anthropomorphites."
- ^ Augustine and the Corporeality of God, Carl W. Griffin and David L. Paulsen, The Harvard Theological Review Vol. 95, No. 1 (Jan., 2002), p. 108, "Augustine himself clarifies what he means by anthropomorphism/corporealism not being catholic doctrine: "The Catholic faith does not teach what we thought and we were mistaken in criticizing it. The Church's educated men (docti) think it is wrong to believe that God is bounded by the shape of a human body" (Conf.6.11.18).
- ^ JESUS AND THE FATHER, Tim Bulkeley, Asian Journal of Pentecostal Studies 17:2 (2014), pp. 145-147. Gregory of Nyssa, Homily VII In Cantica Canticorum (PG 44: 916B)—“God is not either male or female;” in Greek, the quotation reads: epeide gar oute arren, oute thelu to theion esti;. Jerome, In Esaiam (CCSL 73: 459, 1.82-83)—“There is no sexuality in the Godhead;” in Latin, the quotation reads: In divinitate enim nullus est sexus.
- ^ “ANTHROPOMORPHISM - JewishEncyclopedia.com”. www.jewishencyclopedia.com. 2022年8月8日閲覧。
- ^ Maimonides, Moses, “Fundamentals of Torah, Ch. 1, § 8”, Book of Science
- ^ a b マット・カートミル『人はなぜ殺すか：狩猟仮説と動物観の文明史』 内田亮子訳 新曜社 1995年、ISBN 4-7885-0537-1 第9章
- ^ “漫画・アニメに擬人化ブーム 物の形残さず、性格で表現”. asahi.com (朝日新聞社). (2010年10月3日) 2010年10月3日閲覧。
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