@article{oai:geitan.repo.nii.ac.jp:00001048,
 author = {上野, 正二 and Ueno, Shoji},
 journal = {大分県立芸術文化短期大学研究紀要},
 month = {Dec},
 note = {P(論文), In many papers which argue on the Augustine's theory of time, subjective time (distentio animi, affectio animi) is treated as the most important concept of time. But It is a mistake, I think, for these two reasons. 1) So-called subjective time is by Augustine himself discussed negatively as the time which breaks down. 2) The theory of time is not sufficietly considered without discussing time in relation to eternity. As to the first point, although subjective time stretches out within the mind (distentio animi) due to praesens intentio (attention paid to the present), this intentio at the same is a split subject, or distructive of life. Our life is, however, not to be split. It is to be gathered up from our past days, stretching forth intently to those things "which are before us". If we reconsider time in this way, we understand what an important role eternity plays also in the theory of time. We can point out the following two aspects as the relations between eternal things and temporal things, that is creatures. 1) Creatures are not such things that after God's plan has begun they unfold automatically. They are created newly each time. 2) Temporal things have their ways of continuing, but they stand by means of ceaseless supply of being from God who is always present. I think it is to make clear the order of being between God and creatures that Augustine unfolds the theory of language which distinguishes three dimensions of language articulation. I conclude this paper's search with the possibility of calling the third articulation (ratio aeterna) radical time.},
 pages = {161--151},
 title = {アウグスティヌスの時間論},
 volume = {30},
 year = {1992},
 yomi = {ウエノ, ショウジ}
}