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''Aletheia'' (Ancient Greek: ) is truth or disclosure in philosophy. It was used in Ancient Greek philosophy and revived in the 20th century by Martin Heidegger. It is a Greek word variously translated as "unclosedness", "unconcealedness", "disclosure" or "truth". The literal meaning of the word is "the state of not being hidden; the state of being evident." It also means factuality or reality.〔.〕 ==Heidegger and aletheia== In the early to mid 20th-century, Martin Heidegger brought renewed attention to the concept of ''aletheia'', by relating it to the notion of disclosure, or the way in which things appear as entities in the world. While he initially referred to ''aletheia'' as "truth", specifically a form that is pre-Socratic in origin, Heidegger eventually corrected this interpretation, writing: To raise the question of ''aletheia'', of disclosure as such, is not the same as raising the question of truth. For this reason, it was inadequate and misleading to call ''aletheia'', in the sense of opening, truth."〔Martin Heidegger, ''On Time and Being'' (New York: Harper and Row, 1972), p. 70, translation amended. The original in ''Zur Sache des Denkens'' (Tübingen: Max Niemayer, 1969), p. 86. Cited in Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future,'' (Boston: MIT Press, 2006), p. 188.〕 Heidegger gave an etymological analysis of ''aletheia'', and drew out an understanding of the term as 'unconcealedness'.〔Heidegger, M. "Parmenides". Translated by Andre Schuwer and Richard Rojcewicz, Bloomington and Indianapolis, Indiana University Press, 1992.〕 Thus, ''aletheia'' is distinct from conceptions of truth understood as statements which accurately describe a state of affairs (correspondence), or statements which fit properly into a system taken as a whole (coherence). Instead, Heidegger focused on the elucidation of how an ontological "world" is disclosed, or opened up, in which things are made intelligible for human beings in the first place, as part of a holistically structured background of meaning. Heidegger also wrote that "''Aletheia'', disclosure thought of as the opening of presence, is not yet truth. Is ''aletheia'' then less than truth? Or is it more because it first grants truth as ''adequatio'' and ''certitudo'', because there can be no presence and presenting outside of the realm of the opening?"〔Martin Heidegger, ''On Time and Being'' (New York: Harper and Row, 1972), p. 69, translation amended. Cited in Nikolas Kompridis, ''Critique and Disclosure: Critical Theory between Past and Future,'' (Boston: MIT Press, 2006), p. 189.〕 Heidegger began his discourse on the reappropriation of ''aletheia'' in his magnum opus, ''Being and Time'' (1927),〔Heidegger, M. ''Being and Time''. translated by Joan Stambaugh, Albany, State University of New York Press, 1996.〕 and expanded on the concept in his ''Introduction to Metaphysics''. For more on his understanding of ''aletheia'', see ''Poetry, Language, and Thought'', in particular the essay entitled "The Origin of the Work of Art", which describes the value of the work of art as a means to open a "clearing" for the appearance of things in the world, or to disclose their meaning for human beings.〔According to Heidegger, art "gives things their look, and human beings their outlook." From "The Origin of the Work of Art."〕 Heidegger revised his views on ''aletheia'' as truth, after nearly forty years, in the essay "The End of Philosophy and the Task of Thinking," in ''On Time and Being''. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Aletheia」の詳細全文を読む スポンサード リンク
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