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doxa
Doxa (from ancient Greek δόξα, "glory", "praise" from δοκεῖν ''dokein'', "to appear", "to seem", "to think" and "to accept" 〔(δοκέω ) in Liddell and Scott〕) is a Greek word meaning common belief or popular opinion. Used by the Greek rhetoricians as a tool for the formation of argument by using common opinions, the ''doxa'' was often manipulated by sophists to persuade the people, leading to Plato's condemnation of Athenian democracy.
The word ''doxa'' picked up a new meaning between the 3rd and 1st centuries BC when the Septuagint translated the Hebrew word for "glory" (כבוד, ''kavod'') as ''doxa''. This translation of the Hebrew Scriptures was used by the early church and is quoted frequently by the New Testament authors. The effects of this new meaning of ''doxa'' as "glory" is made evident by the ubiquitous use of the word throughout the New Testament and in the worship services of the Greek Orthodox Church, where the glorification of God in true worship is also seen as true belief. In that context, doxa reflects behavior or practice in worship, and the belief of the whole church rather than personal opinion. It is the unification of these multiple meanings of doxa that is reflected in the modern terms of orthodoxy and heterodoxy. This semantic merging in the word ''doxa'' is also seen in Russian word слава (''slava''), which means ''glory'', but is used with the meaning of ''belief'', ''opinion'' in words like православие (''pravoslavie'', meaning ''orthodoxy'', or, literally, ''true belief'').
==Doxa, a philosopheme==
In Plato’s Gorgias (dialogue), Plato presents the Sophists, rhetors who taught people how to speak for the promise of commercial success, as wordsmiths that ensnare and use the malleable doxa of the “multitude” to their advantage without shame. In this and other writings, Plato relegated doxa as being a belief, unrelated to reason, that resided in the unreasoning, lower-parts of the soul. This viewpoint extended into the concept of doxasta in Plato’s Theory of Forms, which states that physical objects are manifestations of doxa and are thus not in their true form.〔 〕 Plato’s framing of ''doxa'' as the opponent of knowledge led to the classical opposition of error to truth, which has since become a major concern in Western philosophy. (However, in the ''Theaetetus'' and in the ''Meno'', Plato has Socrates suggest that knowledge is ''orthos doxa'' for which one can provide a ''logos'', thus initiating the traditional definition of knowledge as "justified true belief".) Thus, error is considered in Occident as pure negativity, which can take various forms, among them the form of illusion. As such, ''doxa'' may ironically be defined as the "philosopher's sin". In classical rhetoric, it is contrasted with ''episteme''.
Plato’s student Aristotle objected to Plato’s assumption of doxa. Aristotle perceived that doxa’s value was in practicality and common usage, in contrast with Plato’s philosophical purity relegating doxa to deception. Further, Aristotle held doxa as the first step in finding knowledge, as doxa had found applications in the physical world and those who held it had great amount of tests done to prove it and thus reason to believe it.〔 〕 Aristotle clarifies this by categorizing the accepted truths of the physical world that are passed down from generation to generation as ''endoxa''.〔 〕 Endoxa is a more stable belief than ''doxa'', because it has been "tested" in argumentative struggles in the ''Polis'' by prior interlocutors. The use of ''endoxa'' in the Stagirite's ''Organon'' can be found in Aristotle's ''Topics'' and ''Rhetoric''.
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
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