出典(authority):フリー百科事典『ウィキペディア（Wikipedia）』「2017/11/28 22:39:43」(JST)
権威（けんい、英語: Authority）とは、自発的に同意・服従を促すような能力や関係のこと。威嚇や武力によって強制的に同意・服従させる能力・関係である権力とは区別される。代名詞的に、特定の分野などに精通して専門的な知識を有する人などをこのように称することもある。
ラテン語の「auctoritas」に由来する語で、その意味は「保証、所有権、担保」であり、他動詞的に用いられる言葉である。
他者に対して権威的であるためには、その両者がある種の価値体系、規範を共有していることを前提とする。その上で、その価値体系、規範における上位の人・地位・組織などが権威を帯びることになる。権威を生じさせる集団のあり方は様々であり、例えば神秘的、非合理的な宗教団体における教祖と信者の関係でも、合理的研究を追求する研究所内における専門家と研究員の関係でも権威は生じる。
権威は必ずしも個人に付帯するわけではない。ある立場・地位のみが権威化され、そのポジションにおかれた個人そのものに権威がともなわない場合もある。いわゆる権威的な職種に携わる人が、その地位を象徴する制服やバッジを身につける限りは権威を行使できても、そうした装置をひとたび外せば権威が失われるのはその一例である。
ファシズムやスターリニズムに代表される全体主義体制のように、近代的個人の諸権利が完全に否定されているわけではないが、強力な政府のもとで自由主義、個人の諸権利を抑圧しつつ「上からの支配」が行われる政治体制を権威主義体制とも称する。
ナチスの残虐行為に対して、権威への盲従ということがしばしば指摘される。ドイツの精神科医、アレクサンダー・ミッチャーリヒにそれについての論考が多い。『人間性なき医学――ナチスと人体実験』、『父親なき社会――社会心理学的思考』などがある。
また、第二次世界大戦中、アメリカに亡命中のフランクフルト学派の共同の調査研究に『権威的性格』という報告書があり、権威に盲従しやすい権威的性格の人の割合は、アメリカでもドイツでも、あまり変わらないことが明らかになり、アメリカでかなりの反響を呼んだ。
心理学者のスタンレー・ミルグラムは、人に命令されたら、それが例え他人に命の危険を招くようなものであっても、どれくらいまで人は従うのかを実験して、その実験の倫理的な性格も含めて、「アイヒマン実験」（w:Milgram experiment）と呼ばれた。『服従の心理――アイヒマン実験』というタイトルでまとまって刊行されている。
実際、権威を象徴しているもので、その権威を指し示したり、あるいはそのものを破壊、否定することで、権威に対する抵抗の意志を示すことも多い。クーデターなどの場合にそれは見られる。権威を代弁、代理すると往々にして思われているのは、王冠、指輪、支配者の銅像などである。日常的な例では、弁護士のバッジや医者の白衣も権威を象徴する道具となり得る。
宗教は、宗教的な権威、教祖などへの信頼・信仰を前提にしている。まず信ありき、というわけである。キリスト教の場合、日本のキリスト教の文献で「聴従」と訳す語を、世俗文献では盲従（ドイツ語では、Gehorsam）と訳している。
| ウィクショナリーに権威の項目があります。 |
Authority (derived from the Latin word auctoritas), as a concept, can be used to mean the right to exercise power given by the State (in the form of government, judges, police officers, etc.), or by academic knowledge of an area (someone that can be an authority on a subject) or, in some societies, by higher spiritual powers or deities.
When the word authority is used in the name of an organization, this name usually refers to the governing body upon which such authority is vested; for example, the Puerto Rico Electric Power Authority or the Massachusetts Bay Transportation Authority. It can also mean the right to do something or execute an order.
In government, the term authority is often used interchangeably with power. However, their meanings differ: while power is defined as "the ability to influence somebody to do something that he/she would not have done", authority refers to a claim of legitimacy, the justification and right to exercise that power. For example, while a mob has the power to punish a criminal, for example by lynching, people who believe in the rule of law consider that only a court of law has the authority to punish a criminal legally as the law says.
There have been several contributions to the debate of political authority. Among others, Max Weber, Hannah Arendt, Alexandre Kojève and Giorgio Agamben have provided some of the most remarkable texts.
In political philosophy, the jurisdiction of political authority, the location of sovereignty, the balancing of freedom and authority (cf. Cristi 2005), and the requirements of political obligations have been core questions from Plato and Aristotle to the present. Most democratic societies are engaged in an ongoing discussion regarding the legitimate extent of the exercise of governmental authority. In the United States, for instance, there is an apparent prevailing belief that the political system as instituted by the Founding Fathers should accord the populace as much freedom as reasonable, and that government should limit its authority accordingly.
In the discussion regarding the legitimacy of political authority, the ends of the spectrum of views could be described as either a belief in the absolute freedom of the individual (i.e. Political anarchism), or the belief that there must be a central authority (in the form of a sovereign) that claims ownership and control over the masses (i.e. statism). The argument for political anarchy and anti-statism is made by Michael Huemer PhD, in his 2013 book, The Problem of Political Authority. In that book, he delves into the various justifications used by political theorists throughout history to justify the legitimacy of political authority via the State. On the other hand, one of the main arguments for the legitimacy of the state, the “social contract theory”, is made by Thomas Hobbes in his 1668 book, Leviathan.
Since the emergence of social sciences, authority has become a subject of research in a variety of empirical settings: the family (parental authority), small groups (informal authority of leadership), intermediate organizations such as schools, churches, armies, industries and bureaucracies (organizational and bureaucratic authorities), and society-wide or inclusive organizations, ranging from the most primitive tribal society to the modern nation-state and intermediate organization (political authority).
The definition of authority in contemporary social science remains a matter of debate. According to Michaels in the Encyclopedia of Social Sciences, authority is the capacity, innate or acquired for exercising ascendancy over a group.[citation needed] Other scientists argue that. It is power that is sanctioned and institutionalized.
Howard Bloom hints at a parallel between authority and respect/reverence for ancestors.[1]
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Max Weber, in his sociological and philosophical work, identified and distinguished three types of legitimate domination (Herrschaft in German, which generally means 'domination' or 'rule'), that have sometimes been rendered in English translation as types of authority, because domination isn't seen as a political concept in the first place.[citation needed] Weber defined domination (authority) as the chance of commands being obeyed by a specifiable group of people. Legitimate authority is that which is recognized as legitimate and justified by both the ruler and the ruled.
Weber divided legitimate authority into three types:
History has witnessed several social movements or revolutions, against a system of traditional or legal-rational authority, which are usually started by Charismatic authorities. Weber states that what distinguishes authority from coercion, force and power on the one hand, and leadership, persuasion and influence on the other hand, is legitimacy. Superiors, he states, feel that they have a right to issue commands; subordinates perceive an obligation to obey. Social scientists[who?] agree that authority is but one of several resources available to incumbents in formal positions.[citation needed] For example, a Head of State is dependent upon a similar nesting of authority. His legitimacy must be acknowledged, not just by citizens, but by those who control other valued resources: his immediate staff, his cabinet, military leaders and in the long run, the administration and political apparatus of the entire society.
Authority can be created either expressly or by implication; (2) public entities act publicly, using the same means to communicate the grant of authority to their agents that they use to communicate this to third parties; (3) apparent authority describes the situation when a principal has placed restrictions on an agent that are not known to a third party; (4) restrictions on government agents are accomplished in the open, through laws and regulations; (5) everyone, including contractors, are supposed to know the laws and regulations of our government; and thus (6) the concept of "apparent authority" is often inapt when dealing with the government, insofar as the only cognizable restrictions on the agent's authority are deemed known to third parties, shattering any appearance of authority.
To validate an argument, we refer back to our ancestors - or to someone who, while still alive, has already garnered the sort of authority only ancestors normally have.
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| リンク元 | 「prestigious」「権威」「当局」 |