@article{oai:ishikawa-pu.repo.nii.ac.jp:00000156,
 author = {石黒, 盛久 and ISHIGURO, Morihisa},
 journal = {石川県立大学研究紀要, Bulletin of Ishikawa Prefectural University},
 month = {Mar},
 note = {従来マキアヴェッリにとり宗教は政治的道具に過ぎないと目されてきた。本稿はこの通説に反駁し、宗教が彼の政治思想に果たす決定的役割を提示する。元来国家の創設とは法の付与に基づく。かかる行為が政治的と共に宗教的行為であるのは明白だ。武力の独占がマキアヴェッリの政治論の核心だと見られてきたにもかかわらず、ローマ宗教を素材に国家の始原を論じる『ディスコルスィ』I-11 において彼が、武力の独占者ロムルス以上に、宗教の創始者ヌマの貢献を評価している点に注目しよう。君主は、神の勢威と己れが独占する暴力との相互作用を通じ、神と人民の〈誓約〉の仲介となる。この〈誓約〉に由来する依存的心理の呪縛による超越的倫理の内面化を媒介に、国家の永続が保障される。マキアヴェッリにおける国家確立の過程のかかる分析において、宗教とりわけ神に対する依存心理産出の傾向の強いキリスト教は、政治の道具ではなくその核心を担う要素と見なされる。, Traditionally, Machiavelli’s religion was regarded as a political tool. This paper refutes this popular theory and suggests the decisive role that religion plays in his political ideas. The creation of a state is originally based on the grant of law. It is clear that such acts are both political and religious. Note that, in his Discorsi I -11, which discusses the origin of the state making reference to Roman religion, he appreciates the contribution of the founder of religion, Numa, more than the military monopolizer Romulus, even though military monopoly has been seen as the core of Machiavelli’s political theory. A prince mediates the “covenant” between God and his people through the interaction of his power and the violence that he monopolizes. The perpetuation of the nation is guaranteed through the internalization of transcendental ethics by the spell of dependent psychology derived from this “covenant”. In such an analysis of the process of establishing the state in Machiavelli, religion, especially Christianity which has a strong tendency to produce a psychological dependence on the God, is regarded not as a political tool but as a core element.},
 pages = {65--72},
 title = {マキアヴェッリにおける「暴力と宗教」再考},
 volume = {3},
 year = {2020},
 yomi = {イシグロ, モリヒサ}
}