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人工物|artifact / 人工|artificial



◆立岩 真也 1997/09/05 『私的所有論』,勁草書房,445+66p. ISBN-10: 4326601175 ISBN-13: 978-4326601172 6300 [amazon][kinokuniya] ※
◆立岩 真也 2013/05/20 『私的所有論 第2版』,生活書院・文庫版,973p. ISBN-10: 4865000062 ISBN-13: 978-4865000061 1800+ [amazon][kinokuniya] ※
Tateiwa, Shinya(立岩 真也) 2016 On Private Property, English Version, Kyoto Books

4.4.3 How Others Feel about my Altering Myself Artificially


I artificially alter myself. In most cases I do this while considering how I will appear to others. I alter myself because others will pay more for me, or, in cases in which I am not evaluated in terms of money, because they will still place a higher value on me.

At least to some extent, however, Person B wants Person A to refrain from changing themselves. This is not because B opposes A creating something, or opposes some part of A being lost. Rather, it is because B cannot accept the fact that A creates a self or alters their self for B's sake. It seems possible that in this negative sense Person B (and all of the rest of us who are not Person A), supports the idea that A should not alter or interfere with A.


There is a family of assertions which holds that the distinction between what is made and what is not, what is genuine and what is fake, is becoming more and more subtle, and that we will soon see the demise of the era of distinguishing between the original and its derivatives. Is this really the case? In cases in which Person B assumes that Person A will not fabricate something, and Person A accepts (or cannot avoid accepting) these preconceptions or expectations of Person B, Person A may in some cases artificially alter or fabricate the thing in question and then try to conceal this fact. There are many cases in which such alterations or fabrications cannot be distinguished from what is authentic or original. That is not to say, however, that this kind of distinction itself is meaningless. The fact of someone having made something exists. At very least the creators of things themselves know who they are. Even other people, although they may at times be deceived, are able to distinguish as a matter of fact between whether or not they themselves have made something. As a result, there is a limit to the extent to which it can be argued that as the accuracy of copies increases it will become increasingly difficult to distinguish them from the original, and our world that is based on the distinction between the real and the unreal will be destroyed19.

 […]  作られたものとそうでないもの、にせものとほんもの、両者の区別が曖昧になり、そして、オリジナルなものとそれが派生させるものという区別のもとに成り立っていた時代が終焉を迎えるといった類いの言説がある。本当だろうか。Aが作為していないことをBが想定し、また当のAも、そのBの予期・期待を受け入れている(受け入れざるを得ない)場合に、そのAは作為し、そして作為したことを偽ろうとするかもしれない。その見分けがつかないことはいくらもある。しかしこのことは区別に意味がないことを意味しない。作ったという事実は事実として存在する。少なくとも作った人はそれを知っている。そうでない人も、時にだまされることはあるにせよ、作ったこと、作らなかったことの二つのうち、事実はいずれかであることを知っている。だから、作られたものの精度があがることによって、区別がなくなり、それはリアルなものとリアルで▽258 ないものとを区画して成立してきた世界を崩壊させる、云々という論の立て方には限界がある。◆19」

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