Earticle

This study conducted a role-play-based interview and its analysis by dividing the rejection expressions to the request of a professor into internal situation(JJ) and contact situation(JC.IK). The study results are as follows: 1) Looking at the average number of semantic formulas used per person, there appeared in the order of JC,JK and JJ, and it was found that native speaker JJ used a short and clear linguistic expression using a standardized the formula of rejection expression in comparison with Japanese learner JC &JK. 2) In the semantic formulas of <refusal expression>, JK showed a larger proportion of appearances than JJ and JC. The semantic formula of <calling one's attention> appeared from only JK. The semantic formula of <an alternative of friend introduction> appeared only from JC and JK. <Alternative Promise> was a semantic formula appearing from JJ, JC, and JK, which is the same as the questionnaire survey results. 3) In addition, this study was able to understand that when both the native speaker and learner don't use a direct <refusal expression>, they convey their intention of refusal using the semantic formula of <reason explanation>. 4) This study was also able to understand that among the <reason explanations> for refusal expression, ‘part-time work’ was, as an officially acknowledged business in Japan, used in both ‘internal situations’ and ‘contact situations’ while the reasons of ‘Class attendance & Club activity’ and ‘Related to applications’ are used as a valid reason in <contact situations>. In contrast, the customary expressions such as 'prior appointment, promise', which showed a high appearance in a questionnaire survey, showed a low number of appearances.

本考は1925年から1960年までの政治相、時代相及び大衆の情緖などを考慮して日本の流行歌の主 題の中で煽動を表わす語彙の意味的な特殊性を考察してみた。 煽動を表出する語彙別の特徵を察してみると、前期の場合には煽動的な歌詞がたくさん登場して｢ 戦い, 日本勝利, 団結, 自由, 誉, 東洋平和, 正義｣などを通じて目的意識の表出と｢吾等, 同志, 民衆, 武士, 日本魂, 友, 君等, 団結, 仲間｣ などを通じて主體意識を表出している。｢夜, 圧制, 爆撃, 荒海, 弾圧｣ などは乗り越えなければならない対象で表出されている。後期の場合、日本は戰爭での勝利 のための煽動が多かった前期とは違って社會の構成員の內的な覺醒によって理想的な意味の煽動と 實際的な意味の煽動が行われた。｢労動者, 団結, 社会, 三池炭鉱, 工場, 仕事, 人民戦線, 人民, 解放, 汗, 学生, 闘い｣と社會運動と関連して｢公明選挙, 沖縄, 原爆, ベトナム兵士｣などを通じる社會葛藤 とか政治的な事案を國民に知らせる實際的な煽動を表出していて、 ｢自由, 世界, 平和, 未来, 民族, 幸せ, 天国｣などを通じて理想的な意味の煽動を表出している。前後期の煽動を表出している共通語 彙では「世界, 自由, 勝利, 団結, 力, 友, 仲間, 労動者, 歌」などで、「友,仲間, 労動者」などが主 體になって「力, 団結」を持って「自由,勝利」に対する誘導を圖謀していることが確認できる。即 ち、煽動の流行歌は共同運命體、社會と國家が主體になって確實な目的意識を意味の傳達性が大き い漢字語を通じて表出していることが分かった。

The study of “The Literature of Christianity” is not only any writer's study related to the Christianity but also is not the study to check the literature from a standard point of the Christian church history and doctrine. The investigation about the human redemption, which has been studied among the novels that attracted readers' favore after the introduction of Protestant in Japan, has a characteristic originality different from the preceding studies until nowadays. The only study that the readers of those days had been aware of a general idea about the human redemption based on the Christian culture in any form is to be thought to give a precise answer of “What is the Christian Literature?” The writer of this study is to suggest a core point that 『KAIKO』, the works of writers whose novel is called a “Christian literature” up to now and the famous writer's works are compared to study the problems of human redemption.

The purpose of this thesis is to rethink invented literary halls. Most of the literary halls are author-centered, and insist localism. Also, they boast about their own massive material, and it is used for marketing strategy. Their arguments are all cut-and-dried. This study suggests the following alternative means to overcome these problems. First, the literary halls should come out of fetishism of materials. Second, the literary halls should remind that localism was invented idea. I introduced Otaru literary hall case through this paper, in order to think about how best should we deal with present situation.

Tanizaki finds white from a physical function-like female body by writing, and he's making peculiar sensuous “woman” = a chart as “white” be formed. But, it's being different in the white aspect depending on the times. Aesthetic is accomplished together with the color of “white” and< tattoo> in the “tattoo” in the Meiji period. Aesthetic is expressed by “white” after all, and the color of “white” is changing to a symbol of a devil-like woman elephant. The white world is asked from a physical function-like body of “Western woman” from the Taisyo period. “White” in the Taisyo period was a Western woman in a word for Tanizaki. But, summing “idiot's love” in in the Taisyo period “white” accomplishes male lust and unity from the second half. A work in Tanizaki's early stage is white as light, but then “Shunkinsho” is the physical function-like world of “white” which blocked light off. An Oriental white outcome is developed by respect to Western female white during a Showa period “Shunkinsho”. The world is “shadow beauty”. If beauty in the woman's surface where he found the color in the darkness through Sasuke and was made in “shadow” is “the best female beauty”, Tanizaki is expressing. Pursuit to Tanizaki's “white” in the Meiji Taisyo period was the world of “white” with the “Western countries”-like extreme color, but the world of “white” which is a Showa period after Kansai move described Tanizaki's Japanese regression, white of “shadow beauty” in other words the Japanese world of “white”. But, it's said that they was making the woman who has a white body as the woman image from three works and worshiped, a common point is seen.

Emerson proposed the idea of the ‘Over-Soul’and Toukoku proposed the idea of the ‘Inner life’ through Emerson's influence. Each of their ideas is the essential element of each of their thinking systems. The purpose of this paper is to ascertain how their ideas are connected with each other. It might be queer to propose such a attempt. For Emerson did not know anything about Toukoku's work, and it is Toukoku who was influenced by Emerson. But Emerson's ‘Over-Soul’ is obliquely connected with Toukoku's ‘Inner life.’ It is because both of them based their religious views upon Oriental religions. Thus, in this paper, their religious activities and views were analyzed and compared. Emerson's idealism was deeply involved with the dignity of human self. This is why he became self-centered, so that he could not be accepted by all. As to Toukoku, his modern ego was not fertilized enough, because he died so young. This may have been a tragedy not only for Toukoku himself, but also for the modernizing Japan. A Japanese modern ego stopped its development at the immature state.

‘The horse-rider hypothesis’ was a succeeding theory to that of Sadakichi Kita, a proponent of Ilsun donjoron, the argument that the Japanese and Korean peoples share common ancestry, which helped justify Japan's colonial annexation and assimilation of Korea from 1910 to 1945. Namio Egami, an advocate of the horse-rider hypothesis, however, might have felt reserved about publishing the theory that seemed influenced by imperialist thoughts. This paper aims to examine how such consideration or reservation was reflected in Egami's ethnogenetic theory of the Japanese people through the comparison with Kita's. Both of them sought for the origin of Weain, rice farmers of ancient Japan, in the southern parts of China. Kita assumed, however, that Weain's main route of migration to Japan was a land route that went north and turned across Santo peninsula and Korean peninsula and finally reached Kyushu, while Egami assumed that it was a sea route by which it went directly from China to Kyushu. Moreover, Kita regarded Weain, rice farmers in ancient Japan and Hanin, rice farmers in ancient Korea as almost the same race, while Egami distinguished Weain from Hanin definitely and interpreted the influence of Hanin on Japan as a cultural one rather than the result of migration. Both of them, however, concurred in identifying “the Tribe of Descendants of the Sun-Goddess” who ruled in ancient Japan as a branch of bigger Puyo tribe. Egami, however, linked their identity directly to Central Asia over Korean peninsula by adopting the concept of ‘horse-rider’. In brief, Egami seemed to have avoided the genealogical theorization on the relationship between the Korean race and Japanese race by tactfully operating on the concepts of “cultural diffusion” and “migration”. If this point of argument was treated lightly in Egami's theorization, his theory would have been pointless however much it may have been modified.

본 연구는 동북아 문화연구 제 25집(2010.12.31)에 실린 ‘러시아의 현대 독자와 논어’의 후속 편으로, 러시아 현대 독자들에게 영향을 끼친 러시아 측 공자 연구자, 공자 및 그 제자들의 주요 저작물의 러시아어 번역에 평생 종사한 주요 러시아 번역가들의 주요 관심 사항들 그리고 그 관심 방향에 기초한 그들의 주요 업적들을 연구하여 정리한 것이다. 러시아에서 <논어>를 위주로 <시경> <춘추> <맹자> <논어집주> 등 유가와 공맹학파 그리고 신 유학파들의 주요 저작물의 번역과 연구에 일생을 바친 대표적인 연구자들은 바실리 바실리예프, 파벨 포포프, 브세볼로드 칼라콜로프, 레오나르드 피리로모프, 블라디미르 말랴빈 등이라고 볼 수 있으며, 그 외에도 알렉세예프, 시메넨코, 크립초프, 등 다수의 번역가, 연구자들이 문화간 대화 의 시각에서 주로 유가의 4대 저작물 원전을 러시아어로 번역하고 연구해왔다. 이들은 학술적 연구와 아울러 대중적 글쓰기에도 몰두한 공통적 특징을 지니고 있다. 한편, 동양과 연결된 이들의 독특하고 남다른 집안 배경, 개인적 운명과 이력, 서양인의 관점과 세계관에서 흡수한 중국학, 몽고 학, 불교 학, 노장 사상, 도교 등의 다양하고 폭넓은 지식들이 러시아 어 판 유가 저작물의 생성과 확산에 어떻게 하나의 민족 문화적 요소로 작용하여 번역 행위와 번역 결과물에 영향을 미쳤는지 논문은 여러 갈래의 맥락을 전하고 있다.

There are abundant with energy resources in the Urals and the Western Siberian region and Russia has exported the resources to Europe by developing energy resources in the same region. Russia has extended its energy market into an Asia-Pacific region about the time of the year 2000. The <Energy strategy 2030> decided in Nov 2009 stressed the geological survey and probes to Far Eastern and Eastern Siberia region where was negligent in its value until now. And Russia plans the diversification of export markets into an Asia-Pacific region by exploiting energy resources in the same region. This is that the <Energy strategy 2020> which had published in the year 2003 was corrected and complemented. The 1st step-section construct and Kozmino Crude Petroleum Export Terminal construction work in the neighborhood of Vladivostok of the oil pipe-lines in ESPO(East Siberia Pacific Ocean) was completed in Dec, 2009. The ground-work capable of getting into its stride for a crude petroleum export into an Asia-Pacific region was done. When the 2nd step-section construct in ESPO, (East Siberia Pacific Ocean) is able to be completed by the year 2014 much quantity of Russia's crude petroleum will be exported to an Asia-Pacific region. When the construction work for the oil pipe-lines in ESPO (East Siberia Pacific Ocean) will be completed the energy resources in Eastern Siberia region will be gathered on the outskirts of Vladivostok, and then the resources will be exported to an Asia-Pacific region. The energy resources in Siberian region are exported to an Asia-Pacific region(Especially, Korea and Japan) via the East sea. Russia's energy policies change a spatial meaning to the East sea. And an environmental pollution in the East sea would remain in defenseless state. The East-sea rim countries must be no more competition with one another for security of the energy resources, but all the country in an Asia-Pacific region has to be going on at the same time an effort to establish the foundation of a peace region capable of using the East sea together as well as being free from an environmental pollution in the East sea by cooperating with one another.