Philological, Art-philosophical Stuty of Aristotle's Poetics

本研究的目的是将亚里士多德的《诗学》解释为一个连贯的论点，从而在他的哲学体系中赋予艺术以应有的地位。首先，强调因果关系，它支配着诗歌并将其与现实区分开来。在亚里士多德《诗学》第九章对诗歌与历史的比较的基础上，我们试图弄清楚现实中的因果关系与诗歌中的因果关系之间的区别，结果，我们在第十三章通过对哈姆蒂亚的考虑得出了以下结论。根据亚里士多德的说法，悲剧英雄通过他的哈玛提亚而毁灭自己，但不是作为一种应有的惩罚，与流氓相反。这两个因素之间看似矛盾的现象，起源于人类对我们所做或所说的结果的本质限制。因为我们在做某件事的时候无法知道这个行为是对还是错，只有当结果很清楚的时候才知道。另一方面，如果我们的行为中有什么不好的东西，我们就会被指责为错了。这取决于我们从结果中追溯联系的能力。从这个意义上说，我们必须能够预见未来。这就是表面上的矛盾所暗示的，悲剧提供了一种背景，在这种背景中，给定因素的因果关系是明确的。悲剧，以及广义上的艺术，作为一个模型或棱镜，通过它来观察真实的世界。从本体论的角度重新考虑这个概念，证实了阅读την των τ οιο των μαθηματων καθαρσιν。

The aim of this research project was to interpret Aristotle's Poetics as a consistant argument and thereby to assign art a due place within his philosophical system.First, emphasis was laid upon causality which dominates poetry and distinguishes it from reality. Based on the comparison of poetry with history which Aristotle makes in Chapter 9 of the Poetics, attempt was made to make clear the difference between the causality at work in reality and that in poetry.As the result, we reached the following conclusion through a consideration of hamartia in Chapter 13. The tragic hero, according to Aristotle, ruins himself through his hamartia but not as a due punishment, in contrast to a rascal. This seeming contradiction between both factors originates in the essential limitation of human beings in foreseeing the result of what we do or say. For we, being unable to know at the moment of doing something whether the action in question is right or wrong, know it only when the result is clear. On the other hand, we are accused of being wrong, if something bad ensues from our action. This depends upon our capability of following the links retrospectively from the result. In this sense, we must be able to foresee the future. That is what the seeming contradiction implies.Tragedy offers a setting in which causal relationships of the given factors are clear. Tragedy, and, by extension, Art in general functions as a model by which or a prism through which to view the real world.The next emphasis was on katharsis. A reconsideration of this concept from an ontological viewpoint corroborated the reading την των τοιουτων μαθηματων καθαρσιν.