記憶の空間 : アウグスティヌス『告白録』第十巻における記憶(メモリア)の概念

Memory is undoubtedly one of the most important concepts in Augustine\u27s anthropology. In the latter books of De Trinitate, there are detailed discussions of how the memory, together with the will and the intelligence, constitute the trinity for the "inner man." In this work, however, the question "what is memory" is never explicitly asked. In Book X of Confessions, on the other hand, we can see several interesting arguments concerning the nature of memory. However, Augustine\u27s investigations do not seem to be scientific; instead he uses a very introspective approach. Indeed, according to Augustine, we cannot even say "I am" without memory (16.25). "In the vast court of my memory, I meet with myself" (8.14), therefore the problem of the nature of memory is nothing but an inquiry into the nature of the Self. It has recently been noticed that Augustine uses such many kinds of spatial metaphors representing the memory, as thesaurus, aula, penetralis, sinus, venter, etc., but almost all of these only appear once or twice in Confessions. Some scholars have tried to explain the reason for his preference for spatial metaphors from various points of view. In any case, we have a tendency to regard the memory in general as something like a storehouse of images corresponding to the things themselves. For the principal role of the memory is thought to be the retention of images once produced by some sense-perception, and according to common sense this is the only way through which our reminiscence occurs. In fact, however, modern scientific research, investigating memory on the basis of this storehouse model, asks "what sort of materials constitute the engramme", "where (in the cerebrum) does that trace lie", and "what is the mechanism of image-production" etc.. I suppose Augustine himself is well aware of the severe difficulties of the metaphor. Having described this model during the first stage of his argument (8.12-15), he proceeds to examine various types of memory (9.16-16.25), which lastly leads him to an aporia; such a model, however, cannot explain the memory of something which was never present to our senses (15.23), the memory of affection (14.21-22), and the phenomenon of oblivion (16.24-25). In order to understand the exact meaning of his preference for spatial metaphors, another motivation needs to be considered; memory is the place where he himself could meet with God as his creator. For "I have not found Thee outside memory. For since I learnt Thee, I have not forgotten Thee" (24.35). Augustin takes the next step of the inquiry: the problem of Memoria Dei