Earticle

일본 근세는 엄격한 신분제도가 확립하여 직업이 고정되었기에 각종 가업 세습제가 일반화하는 시기이다. 그것은 유학자도 마찬가지다. 각 번(藩)에 출사하는 유학자 중에는 8대에 걸쳐서 봉급을 받으며 가업을 이어간 가문들도 있다. 세습제는 유학자 가문에도 당연히 적용되는 개념이었다고 할 수 있다. 그러나 대마번(対馬藩) 유관 아메노모리 호슈(雨森芳洲)는 󰡔公私考式󰡕에서 유관 임용은 실력이 있으면 상인들에게도 개방하면서 세습은 제도화하지 않겠다는 주장을 하였다. 대마번 유관은 번주(藩主)에게 사서오경 등을 강론하거나 번교(藩校)에서의 교육에 종사하거나 하는 일반적 유관과는 달리 조선과의 교섭을 지원하는 임무를 지닌 경우가 많았다. 조선과의 교역을 통해 재정을 운영하고 있던 대마번에 있어서는 조선과의 교섭에서 유리한 입장을 유지하려면 조선의 과거를 통과한 도훈 및 별차 이상의 유학자로서의 실력을 가진 유관이 다수 필요하였다. 호슈는, 실력도 없이 세습으로 유학을 가업으로 승계한 유관은 번에게 손실을 발생케 할 뿐만 아니라 자신도 어려움을 겪을 것으로 판단하였다. 호슈 자신도 장남 켄노죠(顕之允)에게 조선 교역을 맡을 만큼의 실력이 없다며 가업인 유학을 면하게 해달라며 탄원한다. 그만큼 대마번 유관은 실력을 필요로 하는 관직이었다고 할 수 있다.

Amenomori Hosyu and Confucian heredity in Tusima Since the strict class system was established and the occupation fixed modern times of Japan, it is the time which the heredity system of trade generalizes. The Confucian scholar was also the same. There were some Confucian scholar's families which was in the pay of Han(藩) over eight generation. The heredity system was the concept which was naturally adapted also for the Confucian scholar's family. However, Amenomori Hosyu was a Confucian scholar of the Tsushima han claimed that it was opened for even the merchant who is an able Confucian scholar, but heredity was not institutionalized with his book “Kosikosiki(公私考式)”. The Confucian scholar of the Tusima han differed from the common Confucian scholar who lectures on the four-Chinese-classics five Chinese classics to a master, or was engaged in education in a domain school. In many cases, they bore the duty which supports negotiation with Korea. In the finances of the Tusima han, the trade with Korea was very important. In order to stand on an advantageous position by negotiation with Korea, many competent Confucian scholars were required. Hosyu judged that an incompetent Confucian scholar who inherited a government post called a Confucian scholar not only bringing a Han a loss but he himself experiences difficulty. And also Hosyu judged that there was no ability which deserves bearing trade with Korea to his eldest son Kennojo(顕之允). And He wished the Han needed to exempt from the eldest son inheriting the Confucianism of trade. So much, the Confucian scholar of the Tusima han was a public official post which needs ability .

Eugenics and Representations of the Japanese This article attempts to examine how eugenics in Japan had been developed between 1920s and 1940s. Though anglo-american eugenics considered the Japanese racially inferior to western peoples, eugenic ideas achieved a remarkable popularity in Japan. Because Japanese eugenicists did not think the Japanese as ‘inferior type’ but as ‘superior one’, they had been trying to discover the distinct features as representation of the Japanese by examining their ‘superiority’ following ‘scientific’ method. Support for Japan`s imperial expansion in Asia was sometimes associated with a belief in the racial purity of the Japanese, but could also be sustained by quite different perspectives on race. Rather than simply adopting prevailing European theories of eugenics, the Japanese often seem to have deliberately sought out their own theories, embracing racial mixture with neighbor races. There could be found the paradox in the Japanese eugenics discourses.

優生学と日本人の表象 本稿は、1920年代から1945年まで、優生学が日本においてどのように受け入れられて来たのかに関する探求である。西欧人を優性に見なす視座より発生した優生学が、｢優性｣ではないのに優生学を活発に受け入れた日本において如何なる変化を成し遂げたのか、そして、その過程の中で、日本人の｢優秀性｣が如何に｢科学的｣に証明され、そこからどのような日本人の表象が表出されてきたのかを追究した。そうした日本人の表象には、優生学が期待させる純潔主義とは異なり、日本においては、混血主義が優生学と深い関連を持って主張されていたのを明らかにした。しかし、それによって｢科学的｣に証明された日本人の｢優秀性｣が、結局日本民族の固有のものではなく、混血によるものであり、周辺民族と共有することが出来るという矛盾が存在することも指摘出来る。もし、日本における優生学の受容と発達に｢アイロニー｣があるとしたら、西欧人に対して｢劣性｣である日本でそれが発達していたという側面ではなく、優生学的に｢優秀な｣日本人の特徴が探り出されながら、一方では、周辺民族とはあまり差がないことが強調される混血主義が台頭してきたことからアイロニーが見つけ出させるだろう。

Others in Modern Japan and Onshinbyodo The theory of <Onshinbyodo=Requiem for friend and foe> originated in Meiji era, was appeared because of the feelings of competition to the others. The others were western civilizations represented by Red Cross in prewar days, and foreign civilizations or Yasukuni shrine(靖国神社) in postwar period. The requiem for friend and foe in medieval age was digged out as Japanese tradition, but the contexts of the requiem were torn. Only the form of Onshinbyodo was emphasized, while the contents of Onshinbyodo were not contemplated. The weakest point of previous works is absence of standard judging the existence of mercy on historical texts. In this condition, productive arguments relating to Onshinbyodo or the requiem for friend and foe, are not expectable. The required thing for overcoming this condition, is the hypothesis of <Onshinbyodo≠Requiem for friend and foe>. Analysis of examples of onshinbyodo as word, and case studies in the requiem for friend and foe based on this hypothesis, should provide keys to make out traditions of Japan.

＜怨親平等＝｢敵味方供養｣＞説は、他者への強い対抗意識から成立･展開した。その他者とは、戦前の場合、赤十字に象徴される西洋文明であり、戦後の場合、他文明に加え、靖国神社という内なるものでもあった。前近代の｢敵味方供養｣は、他者に対峙しうる日本社会の伝統として掘り起こされたが、その際、個々の事例をめぐるコンテキストは切り捨てられた。他者への対抗意識が先走るなか、｢敵味方供養｣の外形のみが珍重され、その中身が綿密に問われることはほとんどなかった。こうして他者の対極に据えられた、総体としての｢敵味方供養｣には、怨親平等の名が付された。戦前･戦後を問わず、先行研究に通底している根本的な問題点は、怨親平等と｢敵味方供養｣を結びつける生者の慈悲という要素を如何に判定するか、その基準がまったく設定されていないことである。論者の主観が大いに働く現状において、怨親平等･｢敵味方供養｣をめぐる生産的な議論はおよそ期待できない。この研究状況を打開するために何より必要なのは、怨親平等と｢敵味方供養｣とは別個のものであるという作業仮説だろう。怨親平等の用例を丹念に追跡し、個々の｢敵味方供養｣の実態に分け入ってみることによって、戦死者供養をめぐる日本社会の伝統もみえてくるだろう。

Japanese mentality for Gyeongseong(京城), surrounding area in the Empire of Japan but center of Chosun - focused on educational system and career issue This study explored mentality of Japanese people who had lived in Gyeongseong of Japanese ruling period through educational problem. First, educational system of home country and one of Gyeongseong were compared each other. And then, complex mentality about entrance to a school of higher grade and career issue were analyzed. Japanese people who had lived in Gyeongseong, surrounding area of Jeguk envied social and economic condition or educational system of home country, which led them have Gyeongseong complex unavoidably. But, on the other hand, Japanese people who came from rural areas in Japan had complex to envy Gyeongseong locality and to model it because Gyeongseong was the center of Chosun and urban culture was developed there. It can be said that such double complexes were formed from projection of placeness for Gyeongseong.

本稿は植民地朝鮮の京城に居住した日本人のメンタリティーを教育問題を通して考察したものである。本国の教育システムと京城の教育システムを比較した上、その相違を在京日本人がどように認識したかについて分析した。帝国の周辺である京城に居住した日本人は本国の社会・経済的条件や教育制度を羨望し、さらに本国を模倣する｢本国コンプレックス｣を持っていた。しかし、朝鮮の社会・文化的な中心であった京城のローカリティーが在京日本人に影響を及ぼし、京城のローカリティーを体現したいという｢京城コンプレックス｣を持たせたことも見逃せない。このような二重的なコンプレックスは帝国の周辺であると同時に植民地朝鮮の中心であった京城の場所性が透視された結果でもあった。

A Comparative Study of Dengu Maturi and Gangneung Dano-je Dengu has taken different shapes and contained different characteristics according to the change of the times since it began to appear as mystified and imaginary figure with the form of a bird that flies using its wings. Such an image of dengu was more concretely systematized in Gonjaku Monogatarishu, published during the Heian period. In the Middle Age of Japan, dengu takes the form of a long and red nose pilgrim of the religious sect Shugendo. In modern times, it was portrayed as a stunned and humorous figure who is easily deceived by men. Despite the evolution of the forms, it has one same pattern: it always flies using wings. Shugendo is a highly syncretic religious sect where the ascetics are engaged in supernatural practices in the mountains, and the mountains are related with dengu. In the Middle Age, dengu was identified with yamabushi(literally: "One who hides in the mountains"), or Japanese mountain ascetic hermits, and dengu is known to have dwelled in the mountains where the ascetics of Shugendo was practicing. The ascetics of Shugendo were either the practitioners of dengu or dengu themselves. This paper is aimed at comparatively analyzing the five traditions: Shugendo born as a combination of Shinto and Buddhism of Japan; Dengu Maturi(the Long Red-nosed Festival) in Goumarusan ; a Korean religion of the guardian spirits of a mountain; a Korean religious sect mixing Shamanism and Buddhism ; and the Gangneung Dano-je(the Dano festival indigenous to Gangneung)as a mixture of various religions. Buddhism was naturalized in Japan in the form of the mixture with Shinto, while it was mixed with Shamanism in korea. The outcome of this study is that both dengu matsuri and the Gangneung Dano-je have been transformed and deeply permitted in the history and the cultures of the respective nations along with Buddhism they imported.

天狗は時代によって各々違う形態と性格を持つのが特徵で、はじめは羽で飛行する鳥の形の神秘化された妖怪であった。このような天狗のイメージは平安時代の『今昔物語集』で確認できる。 中世には修驗道の行者の姿をして鼻が大きく赤い顔の天狗が現れて、近世になって人間に騙されて間抜けな諧謔的存在に表現されていた。このように時代によって天狗の形態が変化されたが、羽を着けて空を飛ぶという性格は一貫している。修験道は山岳での修行を通じて、超自然的能力を體得する宗敎であるが、修験道の山は天狗と關係がある。中世は天狗と山伏が一體化され、修験道が修行する山に天狗が住んでいると知られている。 修験道の行者は天狗を使っている者であったり、その自體が天狗という。 本論文では日本の神佛習合の展開の中で生まれた修験道、光丸山の天狗祭りと韓國の山神信仰、巫佛習合、このような信仰の混合祝祭である江陵端午祭を比較して考察してみた。 佛敎が傳來して神佛習合の形態で日本に、巫佛習合の形態として韓國に根付いたのである。 本論文の成果は仏教が傳來され、両國の歷史と文化に適切に變形された形態で現存している天狗祭りと江陵端午祭について考察したのである。

A study on 「UTSUROU」 -Focused on 󰡔Manyosyu󰡕- The movement and transformation verb, 「うつろふ」 has various meanings, including ‘to move,’ ‘to be tinged,’ ‘to be transformed,’ ‘to be declined,’ ‘to fall,’ etc. In 󰡔Manyosyu󰡕, this 「うつろふ」 is recited with distinctive meanings, such as the spatial movement, the change in color and the extinction, having the common feature that they are based upon ‘the lapse of time.’ 「うつろふ」 as the spatial movement has the externally located subordinate role so that it can convey the lapse of time rather than only the spatial movement. 「うつろふ」 as the change in color focuses on the continuous process of the change in color, concentrating mainly on the change of heart, one of the psychological changes of human beings. Even if 「うつろふ」 as the extinction focuses on the result of the extinction rather than the process of it, metaphorically reciting the decrepitude and death of human, and the vanity of human life through the voice of the natural phenomenon, the withering of the natural objects, it can be notified that there is always the underlying meaning, the lapse of time. As this kind of reciting manner is not maintained in 󰡔Kokinsyu󰡕, it can be assumed that this multi-layered reciting manner is 󰡔Manyosyu󰡕’s general and idiosyncratic one.

移動と変化の動詞｢うつろふ｣は、移る・染む・変る・衰える・散るなど、多様な意味を含んでいる。このような｢うつろふ｣が『万葉集』の中では、空間的な移動、色彩の変化、消滅というあ相異なる意味として詠まれるが、その基底には‘時間の推移’という共通する特徴がある。空間の移動の｢うつろふ｣は単なる空間的な移動を意味するというより、時間の流れを表出するため、表に立てられた付随的な役割として働き、色彩の変化の｢うつろふ｣は主に心変りという人間の心理変化に注目し、色彩の変化しつづける過程を表している。また、消滅の｢うつろふ｣は自然景物の凋落という現象から、人間の老醜、死そして無常感をうたい、消滅の過程よりは結果に重点を置いても、‘時間の流れ’という意味が内在されていることを確かめることができる。こういう傾向は『古今集』まで続かなくて、意味の重層的な詠法が『万葉集』の一般的で固有な特徴であることとして推定できる。

원작 滑稽本의 二編下 「마리코」에는, 참마즙 식당의 부부싸움에 말려든 야지 기타가 참마요리를 못 먹게 되는 일화가 삽화 없이 게재된다. 이후 이 장면은 다양한 패턴으로 많은 <히자쿠리게물>회화군에 묘사되는데, 본론에서는 이와 같이 빈번하게 그려지는 「참마즙 식당의 부부싸움」을 중심으로, 「여우라는 오해로 비난받다」「개에게 시험하는 여우소동」「비구니와 희롱하다」라고 하는 회화 모티브에 있어서의 표현양식의 특색 등을 규명하고자 하였다. 먼저 「참마즙 식당의 부부싸움」에 관한 画題를 제작연대순으로 살펴보면서 그 계보를 논하였다. 그 중에서도 도상 면에서 명확한 영향관계가 엿보이는 장편合巻 『絵本膝栗毛』라든지, 魯文作合巻・岳亭作合巻의 『栗毛弥次馬』의 경우, 나아가 본문(詞書)면에서의 변용을 살펴보았다. 또한 「참마즙 식당의 부부싸움」과 더불어, 원작 四編上의 「여우라는 오해로 비난받는」장면이라든지 「개에게 시험하는 여우소동」을 도상의 모티브로 한 작품들을 「궁리와 창안」이라는 측면에서 재조명함으로써, 답습관계를 한층 더 객관적으로 알 수 있도록, 版本삽화로부터 우키요에에 이르기까지 生長한 画題의 전체상을 도표로 제시하였다. 그럼으로써 『東海道中膝栗毛』는 장르의 경계를 넘어 다른 표현양식, 요컨대 회화・연극・戯作을 아우르는 공시적・통시적인 俗文芸 작품 속에 애용되어 生長해 온 것을 고찰한 바이다.

The tradition of a motive of a painting “work group of Hizakurige” The anecdote that Yaji and Kita rolled up in the quarrel between husband and wife of the grated yam soup shop misses grated yam soup is placed in the “Mariko” scene of the original without an illustration. After that this scene appears in the picture group of the“Hizakurigemono”by a variety of patterns. In this report, I spoke the characteristic in the motif about “You was misunderstood when it was a fox”, “fox case to try to a dog”, “I played with Bikuni” mainly on “the quarrel between husband and wife of the grated yam soup shop”. At first I examined a motif in chronological order and discussed the genealogy． Then I elucidated inheritance relations by examining the motif from the side called “a laborer and the original idea” from the illustration of the book to an Ukiyoe. In this way, I considered about “Hizakurige” what had been used by a picture, drama, a novel across the border of the genre.

Research on Academic Identity of Suh Doo Soo -Japanese Literature Lecturer of Keijo Imperial University- Suh Doo-soo is the first Korean who majored Japanese literature at Keijo Imperial University. From 1937 to 1945, he was a professor at Ewha Seminary for Young Ladies, the former Ewha Womans University. When he was in Ewha Seminary for Young Ladies, he was active in doing academic works along with giving lectures on Japanese literature. After Korea's liberation from Japanese colonial rule in 1945, he transferred his specialty from Japanese literature to Korean literature and taught Korean literature at Seoul National University. In 1949, he went over to America, received a doctorate in Education Administration from Columbia University, taught Koreanology(Korean literature), and passed away in Boston, USA. As Professor Suh's academic works are different in stages, the evaluation of him should be different in stages, too. In the initial period of time, 1930-1939, he focused on his academic identity mainly as a Japanese literature researcher as well as a Korean literature researcher, too. In the secondary period of time, 1940-1945, he had a strong sense of Japanese literature researcher identity. In the tertiary period of time, 1945-1949, he strengthened his academic identity as a Korean literature specialist, and in the quaternary period of time, after 1950, he had an identity as a pioneer in Koreanology(Korean literature) abroad. In that sense, his academic identity is rather variable and multi-faceted than static.

徐斗銖の学問的アイデンテイテイーは次のように分けられよう。すなわち、1930年~39年までは日本文学研究者としてのアイデンテイテイーとともに、朝鮮文學硏究者로としてのアイデンテイテイーを共有しつつ、主に朝鮮文学研究者としてのアイデンテイテイーを見せた時期であり、1940年~1945年までは日本文學硏究者としてのアイデンテイテイーを持っていた時期である。一方、1945年~1949年までは韓國文學研究者としてのアイデンテイテイーを示した時期であり、1950年から亡くなるまでは海外での韓國(文)學開拓者としてのアイデンテイテイーを見せた時期であった。したがって、彼の学問的アイデンテイテイーは固定的ではなく、可変的であり多重的だったと言える。

<Study of 『Osang(おさん)』 by Dazai Osamu> This article diagnose the life of a woman who is living as a wife and mother in the system and structure called ‘family,' and studies the aspects that destroys the everyday life. By following the causes of communication gap through narrator awareness, it is to study what is the revolution and everyday life the writer is aware of. Under the patriarchy, love limits the woman's ideal life and freedom, then makes her transfer to the man's thoughts and life. That is why the collapse of the family from the affair of the husband becomes the aspect that brings the crisis of existence to the woman. She realize she cannot find her existence from her husband anymore so tries a transfiguration. In the novel, the scene of the wife recalling the past often appears. This shows the will of the author to overcome the present through past. For the method, she uses 'female monologue style.' This is the exploration of 'I' as a principle, as well as the description way considering the center and surrounding of existence. Her own method to improve the relationship and overcome the present is revealed like that. In this novel, there was the common item called 'revolution' between the couple, but it ended without bridging the gap and solving the conflict. The husband could not get out of the established moral principles and isolated himself in the limit. After his death, she starts to assert the independent power hidden in devoted life by criticizing him or protesting to the society. This transfiguration of the wife is embodied as one woman's identity research.

本稿では｢家｣という体系構造の中で妻、母として生きていく一人の女性の人生を診断し、その中で日常性が破壊されていく様相を調べる。疎通の断絶の原因を叙述者の認識を介して追跡してみることによって、話し手が認識する革命と日常生活とはどんなものか考察する。家父長制の下で愛は女性に生活の理想と自由を制限し、男性の考えや生活に編入される。そのため、夫の不倫で家庭が崩壊するのは妻に実存の危機をもたらす要因となる。彼女はこれ以上夫から自分の存在感を見つけることができないことを自覚して変貌を試みる。小説で妻の過去の回想シーンがよく登場する。これは過去を通じて現在を克服しようとする話し手の意志を示す。そのための方法として、｢女性独白体｣を用いている。これは、主体としての｢私｣の探索であり、存在の中心と周辺を考慮した叙述方式である。関係の改善と現実を克服するための彼女だけの方法がこのように発現されているのだ。この小説には、夫婦の間に｢革命｣という共通項があったが、その間隔を埋められずに紛争を解決できないまま終わった。夫は既成の道徳の枠から脱することができず、自らを限界に閉じ込めてしまったのだ。彼の死後、彼女は夫を批判し、社会に抗弁するなど、献身的な生活の裏面に隠れている主体的な強さを主張していく。このような妻の変貌は、女性のアイデンティティの探求に具現されている。

Gengetsu’s 『Talkavie Dog)』 -Change of “chingoro community”- The collective population community, covered as a motive in " Talkavie Dog“ is changing the name into ”chingoro community“. The collective population community is a place or community centered on kinship where Jeju people in Japan live collectively together and share the same culture and custom. However, as the trend of globalization has made the capital and the labor of migrant workers cross national boundaries to go chase money, the community population composition has became transformed by village members of the migrant workers also filled with diverse ethnic community and capital has taken the place of the community culture. As the community based on clan has collapsed, the dynamics of all the generations gradually disappears, the materialization of humanity by capital distorts primitive or basic human instinct. Nobuo’ sexual impotence can be explained as a mental panic caused in the middle of overestimating material value rather than ideas after the end of the Cold war and the revelation of national ideological falsehood in the process of globalization.

玄月の文學のモチーフになる集村は『おしゃべりな犬』ではチンゴロ村に名称が変わる。集村は在日済州人たちが集団で集まって住んでおり、同じ文化と風習を共有した血緣を中心とする共同体の空間である。しかし、世界化への流れの中で、資本と労働が国家の境界を出入りし、移住労働者がお金を追って移動する時代に変わるようになると、集村の構成員たちも移住働勞者によって多様な民族に変わる。そればかりでなく、共同体の文化があったところに資本が取って代わる。血緣を中心とした共同体が崩れていくに従い、前世代の躍動性は徐々に消滅して行く。資本による人間の物質主義は人間の原初的な本能を歪曲させる。信男がインポテンツとして生きて行くしかないことは、世界化が進行される過程のなかで冷戦の終焉と同時に民族のイデオロギーの虚構性が暴露された後、理念よりは物質の価値がより重要視される過程で生ずる精神の恐慌の状態を意味すると言える。

The character of Chinese poetry in newspaper under Japanese colonial era Review retrospection of Chinese poetry in 'Chosun Daily Newspaper' and 'Donga Daily Newspaper' The purpose of this writing is to review the character of retrospection of Chinese poetry in newspaper during Japanese colonial era right after the period of enlightenment with patriotism. In general, the end of creation of Chinese literature is know as the time of the period of enlightenment with patriotism. If so then, the numbers and quality of Chinese poetry in that time must have the basic characters of the period of decline or extinction. So the first purpose of this writing is finding the clue to the setting of Chinese literture, especially of Chinese poetry, during the period of decline or extinction. This is the reason why this writing tried to review the created and listed many Chinese poetries in newspaper in Japanese colonial era. With this, as the second purpose, the reason of object to review retrospection of Chinese poetry from many different Chinese poetries in newspaper in that time is to confirm people's mind for their own country or rhe recognition of ancient times. Retrospection of Chinese poetry has sensitivity as the basic character. Because it describe personal feeling based on the memory of the collapsed or dilapidated city or sight. Even though feeling of retrospection is the basic character of Chinese poetry, all retrospections of Chinese poetry wasn't same. The scene of collapsed old city brought the feeling for the old past or meaningless, but the feeling expressed from poetry with recognition of the current and the past could be different. So the writing reviewed retrospection of Chinese poetry in newspaper during Japanese colonial era with the consideration of the character of retrospection of Chinese poetry mentioned in the above and the social situation of Japanese colonial era. When review retrospection of Chinese poetry in newspaper during Japanese colonial era, the style and the contents has no differences with retrospection of Chinese poetry from earlier. Of course, the problems of lack of literary value compared with the earlier Chinese poetry and not cross over the limitation of social situation can be found. But, if the problems are considered as the characteristic of Chinese poetry at that time, Chinese poetry in this time can be considered to take a part and role of the style of this time as poetry in the past. Many problems found from Chinese poetry during Japanese colonial era can be considered as not the lack of literary value but changes made during literary adapting the changes of the time. Especially retrospection of Chinese poetry written during under national suffering, Japanese colonial era, has grieving for old city, reminds feeling of retrospection, criticism and will to overcome through retrospection. These show the effort to overcome the given situation of the time and many different features of Chinese poetry. With this, it is known that Chosun was excluded in the objected area of retrospection of Chinese poetry and historical events during Japanese colonial era. The reason why Chosun was excluded in retrospection of Chinese poetry during Japanese colonial era is hard to feel retrospection the dynasty right before, but the reason was also considered as national suffering was caused by corruption of Chosun society, and most of all, the reason can be considered as the result of writer's mind not to acknowledge the collapse of Chosun. Either way, retrospection of Chinese poetry is also known that it was written based on writter's mind of seeing the social situation and history as other retrospection of Chinese poetry from earlier. This is the reason why we can't take eyes off from Chinese poetry from Japanese colonial era.

この論文は、愛國啓蒙期以降の日帝强占期を対象に、その時期の新聞に載せられた漢詩の性格を考察することを主な目的としている。一般的に、韓国における漢文学作品の創作は愛國啓蒙期を最後に終焉を告げたとされている。とすれば、日帝强占期の漢詩は量と質ともに衰退期、あるいは衰滅期の基本属性を有するはずである。したがって、この論文ではまず、わが国の漢文学、特に漢詩文学の衰退期及び衰滅期の確定に関する手がかりを確認しようとした。この論文で日帝强占期に創作され、収録された様々な漢詩のなかでも特に新聞所載の漢詩を考察対象としたのはこのためでる。なお、当代の新聞に掲載された多様なる漢詩のなか、特に懐古漢詩を分析対象としたのは当代の人々の自国認識、または古代認識を確認するためである。懐古漢詩は感傷を基本属性としている。それは、没落し、頹落した都市風景から感じられる回想をベースに個人の心理が述べられるためである。しかし、懐古的感傷を基本属性としているとして、すべての懐古漢詩が同じ姿をしているのではない。それは頹落した古都の風景が最初は過去に対する感傷や無常観を呼び起こすが、現在の状況と過去に対する認識如何によってその感傷の様相にはいくらでも違いが生じうるためである。従って、この論文では、懐古漢詩の性格と日帝强占期という時代的状況を考慮にいれながら、日帝强占期新聞に載せられた漢詩の性格を考察することにしよう。日帝强占期新聞に載せられた懐古漢詩を見たところ、その様式と内容面においては以前時期と確然たる違いは認められない。勿論、以前の漢詩と比べて文学性が多少衰えるとか時代の限界にはめられているといった問題は指摘できよう。しかし、これらをこの時期の漢詩の特性として把握するのならば、この時期の漢詩もまた、一時代の文学様式としてそれなりの役割は果たしたと言えるのではないか。言い換えれば、日帝强占期の漢詩から発見しうるいろんな問題点を文学的な欠如と見るのではなく、一つの文学様式が新しい時期に適応していく過程における変貌として理解する必要があると思われる。特に、日帝强占期という民族的試練期に創作された懐古漢詩からは古都への傷心と感懷という懐古と共に批判と克服への意志を読み取れるが、これは、時代的限界を克服しようとした当時の漢詩作家の意志と共に、漢詩の多様なる機能を窺わせることだと思う。一方、この時期の懐古漢詩が、対象地域と歴史的事件において朝鮮を徹底的に排除していることに注目する必要がある。これはまず、日帝强占期という民族的試練の原因が外ならぬ朝鮮王朝の腐敗と堕落にあると見、朝鮮を懐古の対象ではなく、克服の対象とみたためであろう。しかし、それよりは朝鮮の滅亡を認めきれなかった当時の作家たちの意識の結果とも言えるだろう。何れにせよ、日帝强占期の懐古漢詩も、やはり以前時期の懐古漢詩と同様、当代社会と歴史を見つめる作家の意識をベースに創作されていたことは確認できた。われわれが日帝强占期の漢詩から目を背けない理由がそこにある。

A Study on Features with Vocabulary in Korea and Japan the Way of reading in Chinese writing The ending of a word the most grammar element or Maleumcheomgi's Gugyeolto of vocabulary that attach to Korea's Material of Seokdokgugyeol is center mass. Spelling about Chinese character that appear by verb, noun, adjective etc. can be less very, and know has writed in grammar morpheme. I can think that this spelling form is bearing which taking a serious view grammatical construction. This Korea's Gugyeol that it is A method of the Korean reading of Chinese character of part that put emphasis syntax construction of Chinese writing. Verb, adjective and form verb, noun etc that appear to Japanese Material of Hunjeom is reaching in bulky volume, and intend it reads Chinese writing by translate literally word for word. Vocabulary that appear in Japanese Material of Hunjeom can see intention which wish to read Chinese writing in possible First language and intend A method of the Korean reading of Chinese character of all. Such Chinese writing way of reading today the Korea by strait reading, Japan by Japanese reading of a Chinese character that took charge of part being fixed think.

韓國の釋讀口訣資料に記入されている語彙はほとんど文法要素の語尾や末音添記の口訣吐が中心である。動詞、名詞、形容詞に当る漢字に対する表記が非常に少なく、文法形態素を中心に記入されていることが知られる。このような表記形態は漢文構文の理解を重視した態度といえる。これは韓國の釈読口訣が漢文構文の統辭的構造を把握するのに重點をおいた部分釋讀法といえる。それに比べて日本の訓點資料に現れる動詞、形容詞及び形容動詞、名詞などは尨大な量に達しており、このような和訓の表記は漢文を逐字的に読み下だすことを意圖したものと考えられる。日本の訓點資料において加点されている語彙は漢文を可能限り日本語で読もうとする意圖が窺うことができるし、漢文全體を自国語で読む全訓讀法を志向したものと見られる。このような漢文讀法が今日韓國は音讀に、日本は 訓讀に固定されるに何らかの役割をしたものと考えられる。

Study on the Effective Instruction Method of Japanese Sentence Patterns - Based on multiple-choice questions - This study examined sentence patterns (N2 level) of grammar items that are part of knowledge of language with the purpose of Japanese-Language Proficiency Test education which is important for Japanese education in Korea. As a result, synonymous sentence patterns were selected and difficulty of sentence patterns were suggested based on the correct and wrong answers of multiple-choice questions. Also, difficulty as well as distinction and extent of synonymous sentence patterns were suggested depending on the level of learners. One effective instruction method of sentence patterns is to consider the order of difficulty based on the level of learners and it is suggested to apply synonymous sentence patterns of this study in the synonymous sentence patterns of dictionaries. The result of this study does not include all the sentence patterns of N2. The problem arises since JLPT administering agency does not disclose the test questions so it is required to make a guess. Also, difficulty and synonymous sentence patterns somewhat changes depending on the learner and the question choices. However, it is expected that continuous study on this topic will allow objective result.

本稿では、韓国の日本語教育現場で重要な日本語能力試験(JLPT)の指導のために、言語知識の一つである文法事項の文型(N2レベル)について、市販の教材をもとに調べた。その結果、多肢選択式(四肢択一)140問の正・誤答をもとに、類義文型の選定と文型の難易度を提示することができた。また、学習者のレベルによる難易度と類義文型の違いも提示できた。これらの文型の効果的な指導方法の一つとして、学習者のレベルに応じて難易度を考慮して、一般的な類義文型と本研究の結果から得られた類義文型を共に指導することを提案する。本研究の結果はN2のすべての文型が含まれているわけではない。実際にJLPT実施機関で公開されていないので、推測しなければならない現実的な問題もある。また、難易度と類義文型は、学習者と問題(選択肢)によって、ある程度変わる可能性もある。しかし、このような研究が続けばある程度客観的な成果が得られると考えられる。

The negative impact on ‘saram’ in Korean criminal law from Japanese ‘hito’ Basically Korean ‘saram’ and Japanese ‘hito’ means ‘a human being’ in common. But the specific meanings of the two words are different in detail. The meaning of ‘hito’ includes ‘a other person’, but ‘saram’ does not. The ‘nam’ of (1c) makes sense. But the ‘saram’ of (1b) doesn't make sense. Especially ‘a other person’ is the only acceptable interpretation in the sentence (1c). (1a)僕の作品も人の作品もただの消耗品です。 →(1b)??내 작품도 사람의 작품도 단지 소모품입니다. →(1c) 내 작품도 남(타인)의 작품도 단지 소모품입니다. Unfortunately, the Korean criminal law is based on the Japanese criminal law. And the negative impacts still remain. (2a)第二百三十一条 　事実を摘示しなくても、公然と人を侮辱した者は、拘留又は科料に処する。 (2b)第311條 (侮辱) 公然히 사람을 侮辱한 者는 1年以下의 懲役이나 禁錮 또는 200萬원以下의 罰金에 處한다. →(2c공공연하게 남(타인)을 모욕한 사람은 1년 이하의 징역이나 금고 또는 200만원 이하의 벌금에 처한다. (3a)第二百三十四条 　威力を用いて人の業務を妨害した者も、前条の例による。 (3b)第314條 (業務妨害) ①第313條의 方法 또는 威力으로써 사람의 業務를 妨害한 者는 5年以下의 懲役 또는 1千500萬원以下의 罰金에 處한다. →(3c)위력으로써 남(타인)의 업무를 방해한 사람은 5년 이하의 징역 또는 500만원 이하의 벌금에 처한다. The ‘saram’ of (2b)(3b) does not mean ‘a human being’. It means ‘a other person’. I conducted a survey to compare (2b)(3b) and (2c)(3c), and asked “Which sentence do you think makes more sense?”. 62.76%(80.25%) of the survey respondents answered that (2c)(3c) does.

韓国語の｢サラム｣と日本語の｢ひと｣は両方とも｢人｣｢人間｣を意味するが、その具体的な意味の範囲は微妙に相違する。日本語の｢ひと｣は｢他人(ある特定の第三者)｣という意味を基本的に内包するが、韓国語の｢サラム｣はそうとは言いがたい。 (1a)僕の作品も人の作品もただの消耗品です。 →(1b)??내 작품도 사람의 작품도 단지 소모품입니다. →(1c) 내 작품도 남(타인)의 작품도 단지 소모품입니다. (1a)の｢ひと｣を｢サラム｣に対応させた(1b)はかなり不自然であるのに対して、｢남(타인)｣に対応させた(1c)は自然である。(1a)の｢人の作品｣の｢ひと(人)｣は｢僕の作品｣の｢僕｣に対比的な意味を有し、｢僕以外の他人｣という解釈しか許容できない。日本の刑法条文の(2a)(3a)から影響を受けた韓国の刑法条文の(2b)(3b)における｢サラム｣に注目されたい。これらの｢サラム｣が動植物に対比的な｢人間｣という意味を表しているとは解釈しにくい。そもそも動植物は｢侮辱の対象｣にも｢業務の主体｣にもなれないからである。これらの｢サラム｣は｢他人の排他的な権利を侵害してはいけない｣というような意味における｢他人｣である。 (2a)第二百三十一条 　事実を摘示しなくても、公然と人を侮辱した者は、拘留又は科料に処する。 (2b)第311條 (侮辱) 公然히 사람을 侮辱한 者는 1年以下의 懲役이나 禁錮 또는 200萬원以下의 罰金에 處한다. →(2c)공공연하게 남(타인)을 모욕한 사람은 1년 이하의 징역이나 금고 또는 200만원 이하의 벌금에 처한다. (3a)第二百三十四条 　威力を用いて人の業務を妨害した者も、前条の例による。 (3b)第314條 (業務妨害) ①第313條의 方法 또는 威力으로써 사람의 業務를 妨害한 者는 5年以下의 懲役 또는 1千500萬원以下의 罰金에 處한다. →(3c)위력으로써 남(타인)의 업무를 방해한 사람은 5년 이하의 징역 또는 500만원 이하의 벌금에 처한다. (2b)(3b)の｢サラム｣を(2c)(3c)のように｢남(타인)｣に入れ替えてのアンケート調査を行った結果、平均남-62.76%, 타인-80.25%が｢より自然である｣と答えた。ただし、このような言語学的な立場からの改善の試みは最終的に法律研究者の再検討を必要するであろう。今後の課題とする。

본 연구의 목적은 한국어 모어화자의 일본어 악센트 습득과정을 발음과 지각의 양 측면에서 종단적으로 관찰 분석하여 그 습득과정에서 나타나는 특징을 밝히는 것이다. 종단 연구에서는 조사기간 동안 어떠한 교육이 이루어졌는가에 따라 결과가 크게 달라지기도 한다. 본 연구에서는 20대 서울 방언화자 14명을 대상으로 120분 발음수업을 12회 실시하여, 학습자의 일본어 악센트 습득 과정을 질적으로 조사하였다. 조사결과, 지각면에서는 악센트 미학습시에는 2형 악센트의 정답율이 높았으며 유핵어(有核語)를 2형으로 듣는 경향을 보였다. 학습 후에는 1형과 0형의 향상도가 높고 학습 후반부에는 학습자 전원 습득상태를 보였으나 3형과 4형은 학습 끝까지 습득에 어려움을 보이는 학습자도 있었다. 발음면에서는 미학습시에는 지각면과 같이 2형 악센트의 정답율이 높았으며 조사어의 40%정도를 2형 악센트로 발음했다. 또한, 악센트의 피치 폭이 작은 경향을 보였으나 이러한 경향은 학습초기단계에서 개선되었다. 나아가 습득과정에서 일시적으로 악센트의 피치폭이 과도하게 커지는 현상들이 보였다. 발음습득 순서는 1型→0형→2형→3형･4형 순이었다. 지각과 발음 사이에 상호 비례적인 모습을 엿볼 수 있었다. 지각과 발음 모두 1형→0형→2형→3형→4형 순으로 습득해 가는 경향을 보였으며 3형과 4형의 습득이 어렵다라는 점에서도 일치했다. 본 연구의 성과에서 밝혀진 악센트 습득 스트라테지를 바탕으로 보다 효과적인 지도방법과 교재를 개발하는 것이 앞으로의 과제라 할 수 있겠다.

Production and Perception of Japanese Accent by Korean Speakers: A Longitudinal Study In this study, the production and perception of Japanese accent by Korean learners was investigated longitudinally. Fourteen native Korean subjects attended Japanese phonetic classes once a week and took speaking and listening tests regularly for three months (12 classes) The tests were analyzed to reveal any changes in the process of language learners’ accent acquisition. The results of the accent perception experiment in our previous study indicated that Korean learners tend to pronounce Japanese words using type-2 accent patterns. The average percentage of correct answers improved in subjects with type-1 and type-0 accents through phonetic training, but those with type-3 and type-4 accents faced difficulties in accent acquisition. The results of the accent production experiment in our previous study indicated that Korean learners tend to pronounce Japanese words using type-2 accent patterns and that the average percentage of correct answers given by subjects with a type-2 accent is 40%. Further, Korean learners have a narrow pitch range, but in this study, they were found to have a wide pitch range. Moreover, overgeneralization was observed among subjects in the early stages of phonetic training. Persons with type-1 and type-0 accents find it the easiest to acquire accent production, followed by those with type-2 accents, and finally, those with type-3 and type-4 accents. The results suggest that accent production and perception are interdependent in some cases.

A Study on the use of Onomatopoeia in Japanese-language education - Based on comparing Japanese-language examinations - In this study, use of onomatopoeia was examined through the Japanese textbook in middle and high schools as well as Japanese teaching materials in universities in order to investigate the onomatopoeia in Japanese-language education. And this thesis presents the results over the difference of onomatopoeia between textbook in school education and Japanese language exam such as JLPTㆍEJU and JPT. According to the results, it was found that onomatopoeia is rarely used in school education and is partially suggested in the form, usage and meaning. Most are used as Modifying usage so it is not easily recognized as onomatopoeia since it is strongly recognized as the adverb. On the other hand, the use of onomatopoeia in examinations comparing to school education has largely increased and it has been variously used in many ways. We can find that teaching of onomatopoeia to learners who prepare Japanese language examinations is not sufficient in school education. Onomatopoeia is a vocabulary which has a consistent pattern in terms of its morph and meaning and it can help the learners ease the burden of increase of onomatopoeia vocabulary during the middle and advanced levels by the introduction of onomatopoeia from the beginning level. It is therefore necessary to make the learners aware of onomatopoeia in the beginning levels and to educate the learners systematically to understand the onomatopoeia by themselves.

本稿では、韓国の日本語教育におけるオノマトペを調べるために、中ㆍ高校の日本語教科書と大学の日本語の教養授業の教材を基にして、オノマトペの使用実態と様相を調査してみた。そして、日本語の学習者たちが実際接する日本語の関連試験であるJLPT･EJU･JPTでのオノマトペとどのような差があるのかについて比較検討してみた。調査結果、学校教育におけるオノマトペは全体的に使用頻度が低く、形態･用法･意味においても一部だけ提示されていることが分かった。そして、ほとんどが修飾用法で用いられているので副詞としての概念が強く、オノマトペという認識がなされていないと思われる。一方、日本語試験でのオノマトペは学校教育に比べて語彙量が大幅に多く、全体的に様々な形態や用法が現れている。したがって、日本語の関連試験を準備する学習者たちにとっては、学校教育でのオノマトペ教育は非常に不足であるということが分かった。オノマトペは形態や意味において、一定の拡張パターンを持っている語彙なので、初級段階から学習者に少しずつ紹介していくことが中･上級学習段階においてオノマトペ語彙増加の負担を少しでも減らすことができると考える。そのために、初級段階の教育現場では、日本語の学習者にオノマトペを認識させ、自らオノマトペを把握していくことができるように、より体系的な指導が必要であろう。

Study on Speech Level Shift as a Means of Communication and How It is Translated - With a Focus on Conversations among Characters in the Japanese Novel "OUT" - This paper examines speech levels and their shifts in the Japanese language by looking at the Korean translation of a Japanese novel. Speech level shift refers to a situation where the style at the end of the sentence, which reflects the speaker's relationship with the listener, i.e, the speech level, changes while the speaker actually speaks the sentence during the conversation. In the Japanese language, the speech level is basically determined by social factors. Nevertheless, it is frequently found that within a conversation, the speech level shifts, returns to the original level, and then shifts again due to various factors. In other words, the basic speech level determined by social context shifts to another level which is chosen by the speaker. Such change in the basic speech level is intended to send a certain message to the listener. This paper studies conversations among 4 characters in the Japanese novel "OUT," and focuses on how speech level shifts that occurred in the conversations are translated in the Korean language. It analyzes conversations that the main character has with 3 people with different levels of intimacy, and then examines how the basic speech level has been determined in those conversations by looking at the ratio of polite forms and informal forms in the expression at the end of each sentence. Based on the analysis, the paper concentrates on cases of speech level shifts, and examines how they are dealt with in the Korean translated version. In addition, the paper further aims to explore whether the effects that were produced by changing the basic speech level in the Japanese conversations are also captured in the Korean translated version.

本稿では、日本語原作小説の韓国語版を通して、日本語のスピーチレベルとそのシフトにおける翻訳の様相について考察する。スピーチレベルシフトとは、文末で待遇の役割を担当する文体、つまり、スピーチレベルが、会話中の発話の中で移行(shift)したことを言う。日本語では、会話を交わす際の基本的スピーチレベルが社会的要因によって決められている。にもかかわらず、複数の要因によって同一会話の中でスピーチレベルシフトが発生しては元のレベルに戻り、再びシフトされるということが多々発生する。これは、いわば、社会的コンテクストによって設定された基本的スピーチレベルから、話し手自らの選択によって選ばれた他のレベルへとシフトされたもので、基本的スピーチレベルに変化をきたすことで、聞き手にある種のメッセージを意図しているものと考えられる。本稿では、日本の小説󰡔OUT󰡕に登場する4人の主要人物間の会話を中心に、会話の中に現れたスピーチレベルシフトが韓国語に翻訳される過程で、どういう様相を見せているのかに注目。主人公の｢雅子｣を中心に心的距離がそれぞれ異なる３人との会話を分析対象とし、各人物間の会話において基本的スピーチレベルがどのように設定されているのか、文末表現の丁寧体、普通体の現れを通して考察する。これを基に、基本的スピーチレベルにシフトが発生した場合、韓国版ではどのように置き換えられているのかに主眼を置く。そして、｢雅子｣を中心とした各人物間の会話を分析した結果、日本語原文では年齢が10歳近く離れていても親疎関係が優先し、スピーチレベルにシフトが頻繁に現れている一方、韓国語翻訳本では、最初に設定された人物間の会話の文末形式にシフトを許容する比率が原文に比べて著しく低下していることがわかった。これと関連して、韓国語のスピーチレベルに関する先行研究にも指摘されているように、韓国語の場合、スピーチレベルシフトの運用においては親疎関係より、上下関係、中でも年齢による上下関係によりスピーチレベルが固定される側面があるということが本研究でも示された。

A study on the social culturology of "the Japanese boom" This study considered a Japanese boom caused after the war in Japan from a sociocultural point of view. Specifically, I analyzed the economic background of the Japanese boom, a political social background, a background around the Japanese with the historic consideration of the Japanese boom and was intended that I considered backgrounds and the meaning that were inherent in a Japanese boom. As a result of study, three times of Japanese booms understood that a verbal background existed similar economy, politics, society after the war. Specifically, it is as follows. ①The Japanese boom is economical recession and a social phenomenon to break a relation, recession closely. Agreement of the economical situation of the reader who is intentional commercialism and consumers of the publication world that is a producer is seen there. ②The Japanese boom has the relationship that maintenance, turning to the right is close to the political situation of In those days such as becoming it and acts as one side of the language nationalism, and it may be said that it is a result given the value of the language ideology in Japanese as "national language". ③The Japanese boom occurs with a change of Era of the Japanese including the new Japanese spread and Japanese disorder at the verbal side, and it may be said that it functions to show directionality to make much of a language model. In other words, the Japanese boom is not the fashion of simple Japanese in itself, and it may be said that Japanese as national language is the product of the general society change functioning as political tool and symbol, means to break recession or faith-like boasting about feeling under the premise called the language (=national language) of Japan.

本研究では、戦後日本で起った日本語ブームを社会・文化的な観点から考察したもので、日本語ブームの歴史的考察とともに日本語ブームの経済的背景、政治・社会的背景、日本語周辺の背景を分析し、日本語ブームに内在している諸背景と意味を考察することを目的とした。考察の結果、戦後3回の日本語ブームには、以下のような類似した経済・政治・社会・言語的背景が存在していることが分かった。①日本語ブームは経済的不況と密接に関わり、不況を打開するための社会現象である。そこには生産者である出版界の意図的な商業主義と消費者である読者の経済的状況の合致が見られる。②日本語ブームは保守・右傾化といった當時の政治的状況と密接な関係があり、言語ナショナリズムの一面として作用し、｢国語｣としての日本語に言語イデオロギー的価値が付与された結果であると言える。③日本語ブームは、新しい日本語の普及や日本語の乱れなど、日本語の時代的変化を伴って発生し、言語規範を重視する方向性を示すために機能していると言える。すなわち、日本語ブームは単なる日本語自体の流行ではなく、国語としての日本語が日本の言語(=国語)という前提の下、政治的な道具や象徴、不況を打開するための方便、または信念的な自矜心として機能している｢総合的社会変化の産物｣であると言える。