Earticle

This paper will discuss quotation particles in korean correspond with a particle to in japanese focusing on latter. To be concrete, I will compare and analyze hako and lako appear in direct quotation: despite abundant of reserches, no consensus conclusion has been reached. In comparing to lako and hako, this paper will indicate following phenomena as it grammatical evidence: whether or not speaker matches with the subject in the speech, whether or not subject in the sentence is human, and whether or not quotation part is essential in the sentence. This paper further look into hako as a non-quotation particle which has been debated whether or not hako is conjugation of light-verb hata.

This study analysed whether each meaning of hazuda and 　nichigainai　is confirmed by speaker or not. And, This study researched characteristics about the case that hazuda and nichigainai are possible or impossible to replace, and though the reason of the difference with related to the basic meaning of hazuda and nichigainai. The result is hazuda can be used at all of cases including things confirmed or not from the reality. hazuda expresses convinced and normative guess in case of no confirmation from reality. In the other hand, hazuda expresses speaker’s unexpected and satisfied emotions in case of confirmation from reality. Through the analysis of example sentences, hazuda shows unexpectation, satisfaction, normalization and conviction but this paper says the basic meaning of hazuda is normative and the other meanings are derivative. But, nichigainai is only used at the unconfirmed cases from the reality. Why nichigainai cannot be used at the confirmed cases from the reality is convictive meaning of nichigainai. That’s irony of guessing again that we already know the issues. And, at the unconfirmed cases from the reality, nichigainai expresses convictive guessing. But, when guessing the cause, nichigainai can be used only, and hazuda cannot be used. Because it is not adapted with natural meaning of hazuda. When we guess the cause of some events, it is possible to guess conviction but impossible to guess it is the natural cause. This study is that hazuda expresses natural judgment and nichigainai expresses convictive judgment. This two expresses can not be changed except the case of speaker’s guessing unconfirmed events at the reality. At this point, this study says that hazuda and nichigainai are positioned with different categories each other.

This paper is intended as an investigation of the aspectual meanings of ｢-sitekuru｣ sentences that indicate the internal states of human. There are four items; <conception, emotion, perception, sensation> in the verbs that show the internal states of human. The aspectual meanings of｢-sitekuru｣sentences depend on the semantic features of verbs of｢-sitekuru｣construction. In conclusion: it follows from what has been said through analysis, the aspectual meanings of｢-sitekuru｣sentences with transitive and volitional verbs(eg. omou, kangaeru etc) are ‘continuous’, and those with intransitive and not volitional verbs are ‘initiation’. Especially in the verbs show the spontaneous meanings(eg. omeru, omoidasareru etc), ‘initiation’ is overwhelmingly expressed in the｢-sitekuru｣sentences. As the internal states of human have not dynamic phases, the events of those sentences tend to be represented by a perfective aspect, not divided into phases. Therefore, instead of ‘continuous’ as a imperfective aspect, ‘initiation’ as a perfective aspect is interpreted as a aspectual meaning in the｢-sitekuru｣sentences that indicate the internal states of human.

This study examined the meanings and usages of adjective suffix｢―Yasui｣which is placed after the verbal renyo form to enhance the｢easiness｣and the frequency of realization, facilitating the verb’s act, and represents high｢tendency｣. The considering method aimed at the containing ambiguity, the easiness and the tendency, by the verb, or exclusion of the suffix｢―Yasui｣. The study classified into four groups, ①verbs that can represent both｢tendency｣and｢easiness｣, ②verbs that can only represents｢tendency｣, ③verbs that can only represents｢easiness｣, ④verbs that the suffix｢―Yasui｣is difficult to be added.

In this paper, I analyzed the distinction of synonyms YATTO, YOYAKU, TSUINI, TOTO by using 󰡔NLB󰡕(NINJAL-LWP for BCCWJ), exclusive search system of BCCWJ, on the basis of language usage as follows. (1)In terms of frequency of use, It is used more often in the order of YOYAKU(5,790)＞YATTO(5,524)＞TSUINI(5,297)＞TOTO(1,953). It can be said that YATTO, YOYAKU, TSUINI are used more frequently than TOTO. But It is difficult to discuss the distinction of the above four adverbs in terms of generality of expression. (2)In terms of text, YATTO is overwhelmingly used much in web (Yahoo blog or CHIEBUKURO), in conversation. YOYAKU and TSUINI are also used much in web, but also used much in literary style such as poetry. TOTO has colloquial style even though week by comparison with YATTO. (3)In terms of context, for each adverb, collocation lists of Japanese verbs are extracted as follows.

This study classified the meanings of “tsuini” and “toutou” based on the medium frequency verbs that are used with them among the high, medium, and low frequency verbs, to clarify how they vary in terms of meaning. This study examined󰡔BCCWJ󰡕for the subjects of study.① It was found that “tsuini” is found in written language and formal sentences for professional information, whereas “toutou” is usually found in verbal language and informal sentences. ② The first high frequency verbs used with “tsuini” and “toutou” was ｢suru｣,followed by ｢naru｣｢kuru｣｢dekiru｣,and｢iu｣.③ Medium frequency verbs was examined in ｢abstract relations｣and ”tsuini”was used to express change in situations, traffic of people, change in the existence or position of abstract or actual objects, or change in emotions with people’s physical movements. On the other hand, “toutou” was used to change the status of objects to the negative direction with the subject’s abstract or actual actions. In terms of ｢human activities｣, both adverbs were used to express people’s language habits, but it was different that “tsuini” was used for the language habits in response to someone’s questions, while “toutou” was used to affect someone else. Lastly

This paper examined the ‘negativizing of the expression of positive treatment’ from the TAIGU-communication perspective with a focus on articulation functions. The ‘negativizing of the expression of positive treatment’ refers to an act of indirect articulation where an speaker achieves a contradictory effect by treating the audience negatively by employing an expression that is used to treat the audience positively. Analyses of scenarios showed that the forms and effects of expression differed depending on the intent of the speaker. The indirect articulation, where a negative treatment was presented by using expression of positive treatment, contained four types of expression including ‘sarcasm’, ‘apathy’, ‘teasing’ and ‘criticism’. Depending on the intent, each of these four expressions implied an action within articulation, or negative treatment, by employing expression of positive treatment inappropriate for the level of the audience and the intent of expression. A valid ‘negativizing of the expression of positive treatment’ was driven by the psychological factors and the intent of the speaker. The subject of interest for the ‘negativizing of the expression of positive treatment’ was largely confined to the audience rather than the speaker or a person of subject. The effects of the articulation functions were divided into the expressions having a high possibility of deteriorating the relationship with audience, such as ‘sarcasm’ and ‘criticism’, and the ones having a lower possibility of doing so, such as ‘apathy’ and ‘teasing’. The study also found not only the ‘negativizing of the expression of positive treatment’ but also the ‘positivizing of the expression of negative treatment’, but investigating this will be left to the future studies.

This paper is an analysis about the meaning area, the emergence tendency, predicate form of that “Cheonhyeo” and “Sappari”. The result is:1.In terms of the meaning field, “Cheonhyeo” means is ｢Tomuji(at all)｣｢Wanjeonhi(totally)｣｢Aju(very)｣｢Oroji(only)｣. In terms of the meaning field “Sappari” means is ｢Sukkiri(clean)｣｢Assari(with good grace)｣｢Sukkari(all)｣ ｢Zenzen(at all)｣. Which means “Sappari” is more frequently used in a negative expression. “Cheonhyeo” is more frequently used in a positive expression than “Sappari”. 2.In terms of appearance tendency, 36.8% of “Sappari” appears in ｢dialogue｣ and 89.0% of “Cheonhyeo” appears in ｢description｣. It is also proved that “Sappari” is more colloquial and “Cheonhyeo” is a more written style. 3.In terms of corresponding predicate forms, “Cheonhyeo” is appears in ｢verb＋infinitive｣ form, and ｢noun＋infinitive｣ form. “Cheonhyeo” is the infinitive and the response rate 73%, and there are a lot of negative response to the predicate type. “Sappari” is appear in ｢verb＋ない(negative)｣, ｢noun＋ない(negative)｣, ｢adjective(verb)｣ forms. 4.Corresponding predicate types are, “Cheonhyeo” has ｢noun＋no exist｣ forms are for the most lot. But “Sappari” has ｢分からない(don’t know)｣ forms are 65.0%(5 sentence). Whose the advent of the frequency is the fourth. In addition, the second frequent predicate of “Cheonhyeo” is ｢not do｣for 12.8%(89 sentence). [するverb(do)] correspond to “Sappari” has only 5 sentence. Therefore, ｢noun＋no exist｣, ｢not do｣ type is the unique feature of “Cheonhyeo”. “Cheonhyeo” has more predicates to correspond to and has broad meaning field than “Sappari”.

This paper presents an investigation into the meanings and translation into Korean of a Japanese nominalized suffix ｢-かた(kata)｣, which is added to the conjugation forms of verbs and converts verbs into nouns. ｢-かた｣nouns have polysemy, which can cause problems with translation of ｢-かた｣noun sentences into Korean. The study thus examined the meanings of ｢-かた｣nouns in previous studies, whose assortment reveals that ｢-かた｣nouns are interpreted as ① methods and means, ② forms and aspects, and ③ resulting conditions(states). The meanings of ｢-かた｣depend on the types of verbs and connections with adjuncts. In the study, verbs were <categorized into activity verbs, act on verbs, change of state verbs, and causative change of state verbs>, and analysis was conducted with a couple of examples for each category. Specifically, ｢-かた｣nouns of activity verbs and act on verbs are interpreted to mean methods and shapes, those of change of state verbs shapes and resulting conditions(states), and those of causative change of state verbs methods, forms, and resulting conditions(states). It was pointed out that it would be desirable to figure out their meanings in the contexts before and after ｢-かた｣nouns including their relations with adjuncts such as adverbs and predicates attached before and after them and previous sentences. The translations of ｢-かた｣nouns into Korean may usually take the form of a noun phrase such as ｢-하는 방법, 모습, 정도｣. ｢｢-かた｣nouns +を＋する(やる)｣phrases are translated into “nouns+predicates” or verb predicate sentences for original verbs with ｢-かた｣attached to. When ｢-かた｣noun sentences were comprised of noun predicate sentences such as ｢｢-かた｣nouns +である・だ｣, they were sometimes translated into verb predicate sentences for the original verb. In addition, 3.5. examined the translations of ｢在り方(ari-kata)｣into Korean since its uses had been recognized to be idiomatic among the stative verbs deemed to be difficult to be nominalized with ｢-かた｣ in previous studies.

This study aimed at investigating the relationship between reflection phase and learning levels. It categorized the data described on reflection activities of students during class and made a comparison of the reflection aspects by each learning levels. The results of the study showed that there are differences in aspect by each level. First of all, the higher-rank group showed reducing negative views toward learning as its process went forward. In the latter part, they were increased back again, whose numerical value was higher than that of the middle and lower-rank group. In addition, notwithstanding their negative opinions, more students in the higher and middle-rank group recognized the importance of self-motivation and practice, compared to ones in the lower-rank group. Secondly, on the shifts during the learning process, the higher and middle-rank group, feeling difficulties of contents of the study, maintained more positive attitude (e.g. building self-confidence, making more effort and challenging further) throughout the process than the lower-rank group did. Particularly from the early to the middle stage, they increasingly indicated the attitude of self-encouragement and motivation on the contrary to the counterpart. On the other hand, the learners in the lower-rank group described more about self-praise or wishes than other groups did. The rate of description about reasons they were late or negligent of study, greetings, appreciation and apology was high as well. From those results, it is inferred that, through reflection activities performed in this research, feeling joy or interest in contents of the study, building self-confidence, and motivating themselves advanced improvement in the level of and helped develop their learning. Thus, it indicated that each level of learners had a different ability of self-led learning, of meta-cognition to analyze required learning for introspective activities and one’s self, and of problem-solving to go deeply into a question and to figure out a method for its solution, which led to a further development of the learning.

This study reports the overview, performances and improvement process of the Japanese language teacher training which was performed by Korea Japanese Teacher’s Association in Seoul regarding Korean secondary education. The training program led by Japanese native speakers was given from 2004 to 2011. A total of four Japanese native speakers gave Japanese lessons to current middle and high-school teachers. The purpose of the training was to help them improve their Japanese proficiency. The 8-year long training can be divided into three stages: From the 1st to 2nd stages, the program was aimed to reduce the burden of the training and accept various people. During the period from the 2nd to 3rd stages, the program was targeted to help trainees improve spoken Japanese skills and build competence as a Japanese language teacher. The program was meaningful in that many Japanese native speakers continuously participated in the training program and were able to have a better understanding of the program and students. The effects of the training program were analyzed through a questionnaire survey which was conducted for the past 8 years. The survey found the followings: The program was effective in terms of conversation, intimacy and exchange with others. In particular, improvement of conversation skills and exchange with other people was possible because of face-to-face education. In addition, Japanese native speakers were able to have a glimpse at Korean secondary education through their students. As Japanese native speakers continue to participate in the Japanese language teacher training program as Japanese teachers, it would be necessary to develop a new training program which reflects the findings above.

This paper discusses the characteristics of the exchange between ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ within the common environment of sentence structure and semantic classifications-(1) possession, (2) feeling, (3) emotion, (4) determination, (5) need, and (6) possibility; the result of which is as follows. (1) If ｢nitotte(にとって)｣ indicates the possession of an abstract thing (koto(こと)), the sentence with it constitutes a grammatical one, in which ｢nitotte(にとって)｣ can be exchanged with dative subject ｢ni(に)｣. (2) Dative subject ｢ni(に)｣ can be used with sense adjectives to indicate the subject who feels such sense while a sense adjective in the sentence using ｢nitotte(にとって)｣ makes the sentence grammatical only when it is interpreted to mean the emotion at an object. (3) Dative subject ｢ni(に)｣ and complex case ｢nitotte(にとって)｣ indicates a subject who feel a sense within the relationship where a noun meaning a person is before the cases and a noun having a sense adjective meaning is after the cases; in which case, complex case ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ can be exchanged each other. (4) Dative subject ｢ni(に)｣ and complex case ｢nitotte(にとって)｣ is located between a noun indicating a person and subsequently a verb meaning value determination or evaluation on a limited basis, indicating a subject who determines subjective value or makes an evaluation; in which case, complex case ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ can be used on an exchangeable basis. (5) Complex case ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ is indicating a subject who needs an object; in which case complex case ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ can be used on an exchangeable basis. (6) Dative subject ｢ni(に)｣ takes the possibility expression in the predicate to indicate the ability for an object while complex case ｢nitotte(にとって)｣ takes the impossibility expression in the predicate to indicate not an ability but an internal determination for an object. In this case, likewise, complex case ｢nitotte(にとって)｣ and dative subject ｢ni(に)｣ can be used on an exchangeable basis.

本稿では複合格助詞｢にとって｣と與格主語｢に｣両方ともと共起可能な述語の｢(1)所有、(2)感覺、(3)感情、(4)判斷、(5)必要、(6)可能｣という意味的な分類によって、なお文型的に共通な環境で｢にとって｣と與格主語｢に｣との置き換えの成立條件について先行する名詞の特性および、後続する述語の特性を中心にして考察してみた。その結果をまとめてみると次のようである。(1)｢にとって｣が｢具体的な物ではなく、抽象的なことの所有｣を表す場合は與格主語｢に｣と置き換えができる。(2)與格主語｢に｣は感覚形容詞と共起してそのような感覚を感じる｢主体｣を表すことができるのに対して、｢にとって｣文での｢感覺形容詞｣はそれが｢對象に対する感情｣を表す場合のみ｢にとって｣が用いられやすいと言える。(3)與格主語｢に｣と｢にとって｣は｢人を表す名詞｣が前にきて、｢感情形容詞や感情形容詞的な意味を持っている名詞｣が後續する關係の中で、｢感情を感じる主體｣を表しており、この際｢にとって｣と與格主語｢に｣は置き換えが可能である。しかし、｢にとって｣と與格主語｢に｣の前に｢人の心に存在する心理的な状態｣がくる場合は｢にとって｣文は成り立つのに対して、與格主語｢に｣文は不自然になる。(4)與格主語｢に｣と｢にとって｣は｢人を表す名詞｣が前にきて、｢價値判斷｣や｢評價｣を表す狀態的な述語を限定的に取り、｢主觀的な價値判斷や評價を行う主體｣を表しており、この際｢にとって｣と與格主語｢に｣は置き換えが可能である。(5)｢にとって｣と與格主語｢に｣は｢人を表す名詞｣が前にきて、｢必要だ｣、｢∼なくてはならない｣が後續する關係の中で、｢對象を要する主體｣を表しており、この際｢にとって｣と與格主語｢に｣は置き換えが可能である。しかし、｢にとって｣と與格主語｢に｣の前に｢擬人化された組織や抽象的な事柄｣がくる場合は｢にとって｣文は成り立つのに対して、與格主語｢に｣文は不自然になる。(6)與格主語｢に｣は述部に｢可能表現｣を取って、｢對象に対する能力｣を表す場合があるのに対して、｢にとって｣は述部に｢忘れられない/考えられない/耐えられない｣のように不可能の形式を取って、對象に対して積極的に働きかけの可能な｢能力｣を表すのではなく、｢対象に対して感じる內的な判斷｣を表すと言える。なお、このような場合、｢にとって｣と與格主語｢に｣は置き換えが可能である。

This paper identified “tada, tanni, moppara, hitoeni”, which are categorized as toritate adverbs of the modern Japanese language, as exclusive qualifying adverbs and analyzed 4 forms of toritate grammatical properties. Most of all, 4 forms are syntactically all the same in that they can directly modify a predicate but a noun and cannot modify a predicate with a postposition placed behind. However, the difference is that only“moppara” can be a predicate by accompanying a copula word and “hitoeni” does not show the modification of a noun when “no” is placed in between. In addition, 4 forms are identical in that they are able to coexist with toritate postpositions of “take, bakari, shika, nomi”. It is characteristic that the postpositions commonly precede the Subject in the distribution of a sentence, but they are followed by the Subject when “moppara” is used as a predicate. Meanwhile, semantically “tada, tanni, moppara, hitoeni” all have the characteristics of toritate, ｢Contrast between the Subject and the Other｣and are the same in that they show the meaning of ｢Affirmation of the Subject｣ and ｢Negation of the Other｣. Nevertheless, “moppara” in particular, also has the meaning of ｢Affirmation of the Other｣under the restriction that “moppara” has a lot of Subjects.

本稿は現代日本語の｢とりたて副詞｣と分類される｢ただ、単に、もっぱら、ひとえに｣を排他的限定副詞と把握し、とりたての観点から４形式の文法的特性を分析したものである。まず、構文論的に４形式はいずれも用言および体言を直接修飾することは可能であるが、助詞を後接した形で用言を修飾することはできないことで一致する。しかし、指定詞｢だ｣を伴って述語になれるのは｢もっぱら｣に限られること、｢の｣を介した体言の修飾は｢ひとえに｣には見られないという点で違いが見られる。また、４形式はとりたて助詞｢だけ、ばかり、しか、のみ｣とは共存できることは一致する。分布的に自者への先行が一般的であるが、｢もっぱら｣は述語として現れる場合に限って、自者に後行することも可能になる。一方、意味論的には｢ただ、単に、もっぱら、ひとえに｣はいずれも｢自者肯定｣｢他者否定｣の意味を持っている点で一致する。しかし、｢もっぱら｣には多量自者という制約から派生した｢他者肯定｣の意味も現れ得るという特徴を持つ。これは｢ただ、単に、ひとえに｣には現れない特徴として４形式間の差が見られる。そして、｢単に、ひとえに｣はともに話者の主観的評価と関連するが、前者は自者と他者の対比に重点が置かれているのに対し、後者は主に自者に重点を置くことが異なる。さらに、自者に重点が置かれている点では｢もっぱら｣と｢ひとえに｣は類似するが、多量自者という制限が｢ひとえに｣には見られない点で異なるということを明らかにした。

There are many difficulties that it is conventional and cannot explain in the collocation. For a Korean learning Japanese, it may be said that it becomes one wall. I analyzed contrast relations with Korean mainly on the example of the Japanese collocation dictionary. In order to look for a way of effective learning of the collocation, I sorted it by the type of a Japanese collocation. It is thought that the part which the foreigner who learns Japanese by doing so it should concentrate on becomes clear. As a result of having performed the analysis for 4,529 collocations, I was able to confirm the need to learn a Japanese colocation. I want to aim at more Japanese collocations for the consideration in future.

日本語のなかで多く使われているコロケーションは慣用的で、論理的に説明できない部分が多い。そのために韓国人の日本語の学習で一つの難関になっているとも言える。本稿では日本語のコロケーションを韓国語との対応関係に基づいて類型化し、その結果を考察した。日本で出版されたコロケーション辞典である󰡔知っておきたい日本語コロケーション辞典󰡕に載っている4519個のコロケーション全部を対象に考察をした結果、韓国語と日本語の類似性にも関わらず、コロケーションに対する集中的な学習が必要であることが確認できだ。今後の考察ではその対象をもっと拡大する必要がある。

Compares the version of civilization 『Syubuninryaku』 Keicho edition of the “Syubuninryaku” and (four years Jia Yuan 1306), this paper mainly Nodo-nai syllabic nasal character of outstanding conflict Goon, reading of characters, of Toon and is obtained by understanding the entity and the nature of Chinese characters sound Ryosho. As a result, first, the degree of overlap civilization version 『Syubuninryaku』 right sound Note Keicho version as “Syubuninryaku” in 80.36%, higher revealed. In other words, Ryosho, some of which are mismatch difference of diphthong and Chokuoto inconsistencies and syllabary spelling, or the difference in the reading of characters and Goon, it was found that the system of Chinese characters sound Ryosho are almost identical . In addition, the degree of overlap of civilization Toon version 『Syubuninryaku』 Keicho version as “Syubuninryaku” is considerably lower at 42.75%, but the reason is because in most cases is a mismatch of phonological nose mother feeding through.

本稿は『聚分韻略』(嘉元四年1306)の代表的な諸本である慶長版『聚分韻略』과 文明版『聚分韻略』を資料とし、呉音、漢音、唐音の対立が顕著に見られる喉内撥音字を中心に両書の漢字音の性格や実体を把握したものである。その結果、まず、両書の右音注の重なり具合いは79.75%で、両書は、仮名遣いの不一致および直音と拗音の違い、呉音と漢音の違いなどで不一致しているものが多いことがわかった。また、両書の唐音の重なり具合いは42,75%で相当低いが、その理由は通摂の鼻音韻母の不一致がほとんどであるからである。文明版『聚分韻略』の通摂の場合、一種の長音の ｢ーウン｣を表記し、中国元音に近く唐音を轉寫しようとする意図が見られる。なお、喉内撥音字の唐音形의の鼻音韻尾は兩書でほとんど一致しているが、通摂で特殊の唐音形の─ウが少数見られる。このようなことから、当時の唐音形はある程共通しているが、『聚分韻略』 諸本によっては異なる音形も相当存在していることも明らかになった。

In this study, researcher investigated the aspects of eye contact under the burden of rejection and the functions on Eye contact of Verbal communication and Non- verbal communication that is used at the same time rejected in the scenes of ｢recommendation｣ and ｢favor｣. In case of ｢Scene of Recommendation｣ of Korean dramas, the highest pattern of occurrences was ｢off-on｣ accounted for 36.5%. In the ｢Scene of Favor｣, he highest pattern of occurrences was ｢on -on｣ accounted for 45%. In case of｢Scene of Recommendation｣of Japanese dramas, the highest pattern of occurrences was ｢off -off｣ accounted for 30%. In the ｢Scenes of Favor｣, the highest pattern of occurrences was ｢off-off｣ accounted for 21%. In Korea, the researcher found the results that there were rejections regardless of the scenes. The researcher found that they had more the burden of refusal at all scenes of｢friendly relations｣. In case of｢Scene of Recommendation｣of Japan, they had more the burden of refusal. Additionally, in case of ｢friendly relations｣ of ｢Scene of Recommendation｣ and ｢unfriendly relations｣ of ｢Scenes of favor｣, the researcher found that they had more the burden of refusal.

本研究では断りの際にVerbal-communicationと同時に使われるNon-verbal communicationであるアイ・コンタクトの機能と様相、｢勧誘｣と｢頼み｣の場面において、断りへの負担によるアイ・コンタクトの様相を考察した。　韓国ドラマの場合、｢勧誘場面｣において、もっとも多い出現数を見せたのはoff-onであり、36.5%を占めた。｢頼み場面｣においてはon-onが45%を示し上位となった。日本ドラマの場合、｢勧誘場面｣ではoff-offが30%で上位となり、｢頼み場面｣においてはoff-offが21%の出現率を表した。断りへの負担は、韓国の場合、場面に関係なく断りを遂行していることがわかった。しかし、｢親の関係｣においては断りへの負担が大きいことがわかった。日本の場合｢勧誘場面｣では断りへの負担か多くなり、｢勧誘場面｣の｢親の関係｣と｢頼み場面｣の｢疎の関係｣の場合、断りへの負担か多くなることが確認できた。

This study examines the meaning of the inheritance of Genji’s picture diary(e-nikki) by his daughter Akashinohimegimi in the chapter “Umegae” (Plum Branch) of The Tale of Genji. Previous studies of this matter have usually focused on the “Suma” and “Akashi” chapters. However, I define the term “picture diary” to include the “Umegae” chapter as well. In addition, as previous studies have mentioned, Genji’s diary is influenced by The Tale of Utsuho. However, in this paper, I attempt to analyze the picture diary in comparison with other diaristic works of the Heian Period: the Tosa Diary and the Kagerō Diary. The influence of the Tosa Diary is reflected in the travel diary aspect of Genji’s work, which implies his visit to Suma and Akashi. Moreover, Genji’s dairy is written in a mix of kanji (Chinese characters) and kana (Japanese characters), similar to the style of the Tosa Diary. With regard to Kagerō Diary, this work has a good relationship with pictures and contains both personal and familial records. Similarly, as Genji’s diary might include his experience and feelings in Suma and Akashi, it can function as a father’s diary for his daughter. In conclusion, Genji’s picture diary drawn during his stay in Suma and Akashi functions as a memento for his daughter Akashinohimegimi, and the donation of the picture diary to his daughter means that she will be the heir of the family.

Many nihilistic feelings appear in the Play Horai. And it is similar to nihilism in Modernism. Hero’s passion to God and eternal life come from belief of Christianity but hero’s nihilistic feelings and tragic death in the end are influenced by nihilism in Modernism. Hero who search for God and eternal life make up his mind to leave this world. He decides to clime mountain Horai to abandon his body and get eternal life. But he meet Satan in place of God there. After that he decides to go to Hell. Until now researchers could not understand this changing of goal in this plot. Why hero change his aim to go to another world? Why he decided to go to Hell? Did he abandon himself to despair? Does he go to Hell to meet dead lover, Tuyuhime?But we can solve this problem by the idea of nihilism. The times when this Play was written was the end of 19th century. This was the time when western people who had kept christian belief fell into nihilism in europe. After the enlightenment movement of rationalism science developed rapidly and life of people became material. So many people in Europe came to doubt their Christian tradition. They lost belief to God and fell into nihilism. This kind of spirit is the typical character of 19th century in Europe. So we can say that the destruction of believer and the absence of God in the Play Horai is the influence of nihilism of Europe in the end of 19th century.

The 「UTANEMBUTSU」of Chikamatsu(1653-1724) is novel(fiction) to the love story in the red light district. Novels of Chikamatsu was popular in the Meiji era(1868-1912). Tokoku Kitamura(1868-1894) had a position of ambivalence about the「UTANEMBUTSU」. Tokoku Kitamura was praised for humanity of the Edo period(1603-1868), which appear in「UTANEMBUTSU」. However, he blamed for obscenity appear in 「UTANEMBUTSU」. Such a position of Tokoku Kitamura is related with social trends of the Meiji era that what to do evaluate the <Edo GESAKU(fiction)>.

In this paper, I examined the representation of the Korean licensed quarter(朝鮮人遊廓) described in Atsushi Nakajima(中島敦)’s Puuru No Sobade(｢プウルの傍で｣,besides the pool). Puuru No Sobade describes, through the eye of a junior‐high‐school boy, Sanzo(三造), the reality of the Korean licensed quarter that could be only known by someone who had experienced a colony. In this sense, Puuru No Sobade could be read as a work that revealed the prostitution issues in colonies. However, Sanzo’s experience was described in a style of recalling narrative as one‐time ‘sexual adventure’ of a boy, in other words, an attempted whoredom, and we cannot regard it getting to the heart of the discriminations in a colony or exploitations of women’s sexuality by prostitutions.

This article analyzes the co-relationship between Yuseongul, a Tang-dynasty romantic(Jeongi) novel and Monogatri in the Heian age, particularly regarding the acceptance and recreation of the former in the ancient Japanese literature. Yuseongul, which is regarded as the first foreign literatured imported into Japan, is a representative Jeon-gi romance about a love with a celestial maiden in the Tang dynasty and played the most important role in the birth of an ancient Japanese novel, Monogatari. After importing the culture of Tang dynasty, a great number of male authors in the nobility was fascinated by the imaginary world of Taoist hermits and their love with a fairy nymph. In this respect, Yuseongul, which tells the story of love and separation between lovers, was accepted as a great specimen and also provided a representative form for the romance the Heian noble men yearned to create. The aesthetics that is idealized in the romance of Taoist hermits is spiritual refinement in an isolated place far from our everyday world. This literary form was a way that the contemporary noble men with the great knowledge of Chinese characters and literature express themselves. Furthermore, the popularity of refined literary tastes in the Heian age reveals their wishful fantasy to live on the ideas of Taoism, that is, the life of a hermitic doyen.

本考察は、日本古代文学に見える唐代伝奇小説『 遊仙窟』 の受容と再創造性という観点から物語と『 遊仙窟』 との相関関係及び受容様相を分析してみた。日本最初の外国文学と推定される『 遊仙窟』 は奈良·平安貴族らに愛され、さらに漢詩文を中心とした風流趣味の文章は和歌と断片的な歌物語の世界、長編物語の生成など日本古典文学へ大きな影響を与えた。また、仙境での現実を超えた理想的な男女の恋と離別を主題にした『 遊仙窟』 の構成、素材、故事の典拠などの言語表現は、平安貴族に新たな恋愛譚の典型として受容され、古代小説の生成と基盤を定着させる重要な役割を果たしている。特に都から離れた幻想的な仙境や辺境での男と女の邂逅、花の容の美女を垣間見する物語の構想には『 遊仙窟』の要素が取り込まれている。このような物語に見える『 遊仙窟』 の典拠は仙境訪問譚に枠づけられた恋愛譚として作用し、『 遊仙窟』 は仙境世界の構築と恋愛の美学の教科書的な作品となり、その美学的な特徴は｢風流精神｣を形成した。したがって、平安朝における『 遊仙窟』 の風流趣向の文章の流行は神仙思想を背景に、貴族たちの幻想的な夢を表出し、漢文に知識のある貴族らの文章、いわば文学創作の一例として作用したと言える。ここで、唐代伝奇小説󰡔遊仙窟』 と平安朝物語の関係について考えることは、日本古典文学における享受や平安文学への影響関係を把握する作業であり、ひいては東アジアの文学交流史に接近するきっかけになると思われる。

This study is from the question what is the fantastic literature in Japan. The fantastic literature in Japan can cover the works describe fantasy, the boundary of time and place, and the illusion. Then the works describe illusion is the most remarkable feature of literature in Edo era, because the play which appeals its visional situation expanded in those days. Thus we can see the features of work describes illusion through 「Tokaido Yotsuya Kaidan」written in Edo era. 「Tokaido Yotsuya Kaidan」 shows us two significant illusion. One is the illusion about death of Oiwa and Kohei. The other is the illusion about Ghost of Oiwa and Kohei. The first one reveals the reverted reality, so does the other one the desire prohibited by the society and Bakuhu(幕府). Finally, we can say the illusion described in 「Tokaido Yotsuya Kaidan」 revealed the reality that could not happen and desire prohibited those days in Japan.

本稿は西欧の時空の超越性を前提とする幻想文学(ファンタジー)たるものの類型を含む、日本文学に於ける幻想文学とは何かという疑問から出発するものである。日本幻想文学たるものは、時空の超越性を前提にするファンタジ-と時空の境界性を前提にするもの、そして幻影を用いるものの三つに分けることができた。殊に、江戸時代の日本では演劇の発達のおかげで、視覚的にアピールする幻想文学が發達するが、その代表的な「東海道四谷怪談」を研究の対象にすることにした。作品の中で幻影は一、お岩と小平の死体と彼らが生前用いた器物に表れ、二、お岩と小平の憑依した第三者や幽霊の姿を通して表れた。前者の場合、彼らの死が反現実的事件であること、それにもかかわらず｢事実｣として受け止めなければならない転倒した現実の中に、登場人物を含む観客と読者がいることを暴露していた。後者は、現実では不可能な公私の復讐を可能にし、さらに幕藩体制の許さない禁じられた欲望-例えば一家を殺すこと-を露にした。つまり作中の幻影たるものは、転倒した現実、及び、禁じられた個人の欲望を露にする装置であった。以上により、幻影を用いた「東海道四谷怪談」を研究することは、日本幻想文学の一端を鑑みると同時に、江戸時代の日本文学を研究する営みでもあったと言える。ここに、本研究の意義を見い出したい。

This paper explores ‘Nature and Man’ by Tokutomi Roka in relation to the novelist’s acceptance of the romantic in western art and literature. A comparison with the paintings of the landscape artist Camille Corot shows that Corot had a profound influence on Roka. In particular, the pleinairism technique of painting, which anticipated impressionism and lays stress on light and color in Corot’s landscapes, was adopted by Roka in his imagery to capture a romantic and pantheistic view of nature. While working as a journalist, Roka published a book on Emerson and Wordsworth, and, in addition to these writers, he derived his romantic influence from Tolstoy, Wordsworth, Emerson, and Carlyle. By demonstrating that Nature and Man adopts the pleinairism techniques of western art and the literary ideology of western romanticism, this paper shows how western transcendentalism permeated modern Japanese literature. Being strongly influenced by various writers, such as Wordsworth, Emerson, Carlyle, and Tolstoy, and learning romantic passion and revolutionary spirits from them is also noteworthy. Like Wordsworth, who revived a return to nature because of his frustration at the failure of the French Revolution, Roka tried to shake off his unpleasant memories of Tokyo by moving to the fishing village of Zushi. Living in Zushi allowed him to develop a sensitivity to nature and master his expressive abilities. As he communed with nature, Roka observed the human world and experienced nature as a deity. Experiencing and meditating on the being of deity as a medium of nature was a consistent attitude of Roka. In this way, Roka incorporated western transcendentalism through the inner contemplation of nature, and the paper shows that this influence was facilitated by pantheistic elements already within Japanese spirituality and culture.

この論文は徳富蘆花の󰡔自然と人生󰡕を西歐浪漫主義藝術の受容と關聯して考察したのである。テキストの末尾にある評論｢風景畵家コオロ｣は示唆するところが大きいと見た。󰡔自然と人生󰡕の文章は｢光｣と｢色彩｣を重視する｢外光派｣的な特徴が目立つ。自然に対する蘆花の観念は浪漫主義的な汎神論の自然觀である。蘆花は｢民友社｣記者の時節エマーソンとワーズワース評傳を刊行した。この時浪漫主義文人たちの汎神論的自然觀が影響を与えたと見える。本稿は󰡔自然と人生󰡕の作品世界が西歐浪漫主義文 學理念とつながっていると考察することによって日本近代文學の中に浸透した西欧精神を見せようとする。エマーソン、ワーズワース、カーライル、トルストイなど、いろいろな文人に私淑しつつ彼らから浪漫的情熱と革命精神を学んだのも蘆花にとっては特記すべき事項である。ワーズワースがフランス革命の失敗に挫折して自然の中に帰って再生したように蘆花は漁村逗子で住み着いて東京での不快な記憶を振り捨てようとしたのである。逗子での暮らしは自然に対する感受性を磨き、表現力を養った。彼は自然と共感しながら人間の営むさまざまな活動を観察した。特に蘆花は自然の中で神を感じた。自然を媒介として神の存在を感じ、瞑想するのは彼の一貫した文学態度である。これは西洋の超越主義文人たちと一脈相通じていると言える。多神教的な要素の強い日本的情緒は西洋の超越主義文人たちの汎神論的な傾向と通じやすかったのを蘆花を通して垣間見ることができた。

Kobayashi’s “motoorinorinaga”, of which the basement is to criticise a modern academic approach to Norinaga discourse, finally leads to the crucial question of how to read Norinaga’s fanatical myth interpretation in “kojikiden”. While Kobayashi introduced the debate with Ueda Akinari on this issue which he express as “the crux” of a matter, he defined Norinaga’s way to read “ kojiki” as the result of reading it by the intuition favoritely. Kobayashi claims that Norinaga was able to historically reenact people’s experience of acknowledging that the contents of the myth was approved as it was at the time of the “kojiki” establishment. In conclusion, it shows that Kobayashi tried to solve the question to “the crux” of Noriaga by establishing the existence of the modern nation-state into the ancient era, which suggests that the concept of pre-war nationalism in Japan should be extended.

小林秀雄の『 本居宣長』 は宣長の国粹主義的な言説に対する近代アカデミズム的な解釈を批判することを一つの動力にしたと言うことができる。そこで　小林は『 古事記伝』 における宣長の狂信的な神話の解釈をどう読むかという核心的な問題に直面した。この問題を自ら宣長の｢難点｣だと表現した小林は上田秋成と宣長の論争を紹介しながら、宣長の『 古事記』 対する読法を｢直観｣による｢愛読｣の結果であると規定した。｢愛読｣という読法によって宣長は『 古事記』 が成立した時の神話の内容―神代の巻の―をそのまま承認したという当時の｢国民｣の経験を追体験できたと小林は主張する。言うまでもなくこのような主張は実証的なアカデミズムと拮抗する。結局、小林は宣長の｢難点｣に対する問いに対し、近代の国民国家を古代に仮構することによって答えを見つけようとしたと言える。これは言うまでもなく、戦前日本のナショナルリズム的な発想の引き続きであると考えられる。

This study examines Literature of the middle of Osamu Dazai, especially in the relationship with Clothes and Apparence on a equivocal aspect of the human about the inner and outward appearance of the world. Then, this paper had researched about the meaning of clothes in the process of others-awareness from a self-consciousness discovery. First of all, a protagonist is seriously aware of apparence by himself through pieces of work, and he feels a sense of inferiority. In other words, it is a meaning of being sensitive from‘seeing.’The clothes are mediators that play a role as a link between inner and outward appearance of human; thus, a protagonist starts being aware of others gradually. As following, human being is conscious of self-awareness and others. Thus, it is better not to avoid such these interesting materials in order for Dazai’s special feature of workA distinctive material of this novel introduces selfish feature of human who choose to wear fake masks for others good, rather than recognizing and respecting one’s pureness of inside. Finally, modern society unfortunately changes in a way others like as well as current social condition is too appearance-oriented. Senryu from this novel gives meaningful messages to modern people.

この論文は太宰治の中期文学に現れた服装の意味を中心として分析してみたものである。まず、筆者は三つの作品を通して内面と外面世界に対する人間の二重的な様相を服装を中心として考察した。そして作中少年の自意識の発見から他人を意識していく過程にかけて現われた服装の意味も調べてみた。一般的に、服装は人間の内面と外界を結ぶ中間者としての役割を担い、太宰治作品の特徴の一つとして看過してはならない。「容貌」では主人公の容貌不満と劣等感による自我没入現象を示し、こうした行動の変化から徐々に他人を意識していく人間の実存的関心の一例を確認することができる。さらに「服装について」にも服装は外貌コンプレックスという内的心理を表出する手段になり、次第に服装に愛情と執着を加える。特に、作品を発表した中期と戦争との関係が「おしゃれ童子」の服装を通して詳しく描かれる。服装は自信の文芸創作であり、作品に描かれた他人は暗鬱な時代状況として小説家の位置に対する孤独と煩悩が主人公を一層心の暗黒時代へ導かせる。結局、主人公はまるでお洒落の華麗さの志向と乞食な生活の侘しさという二重的な様子を描き、中期の作風への自嘲的な表現を服装を中心として明らかにした。

Ogawa Yoko prioritize space when writing the novel. In 「 Perfect hospital room」there are set three scenes. The heroine ‘I’ is a housewife with no child. The first scene is a hospital room to spend with her brother. The brother would be an incurable disease, he was admitted to the hospital where I work at part-time job. The hospital room of her brother is perfect. In perfect room, the brother is dying. It is unspeakable sadness to ‘I’. So there was no choice but to say it’s perfect for me. Secondly, there is a house that ‘I’ spent with her mother. The mother was sick mentally and she was killed in robbery of bank. Before her death, the house was messy and overflowing with garbage. The perfect hospital room reminded me of the dirty house for childhood. ‘I’ was running away through marriage from the house as throwing her away. But a husband of ‘I’ is busy everyday, so he and ‘I’ can meet hardly. Absence of family makes me distorted nature. The third one is a special space that S doctor is with me. S doctor is the attending physician of my brother. S and ‘I’ have met formally, but begin to meet at a specific place special way. The place that embraced him become a special metamore phose space. S takes after the first love opponent of ‘I’. The memories of first love by S, tied to the one with the word as ‘yearning’ of brother and mother. Each space has been set up with the three best places to reflect on my inside in each situation. Also it is tied to one of the storage space by S who become a memory store.

本稿では小川洋子の「完璧な病室」 に現われる三つの空間を通して主婦である主人公‘わたし’と三つの空間がどのような関係におかれているかを探ってみた。一つ目の空間は完璧な病室である。病気にかかった弟を‘わたし’がアルバイト先の病院に入院させ介護している間、おかしくも病室の清潔さと居心地よさに満足を覚える。弟は次第に衰えてゆき、最後はガラス細工のようになって死んでしまう。入院前の弟は‘弟という枠の中で数字の定義のように存在’していたが、病室で一緒に過ごすことによって、だんだん大切な人になってくる。病室が気に入ったという表現は、無機物で囲まれた完璧な病室で極まる悲しみを凌いでいるから現われたとしか考えられない。二つ目は家族の不在の空間、家である。完璧な病室にいるのに、どうしても有機物で覆われていたお母さんの家を思い出してしまう。お母さんは精神的な病気をもっていたので、気力を全くなくし、家はごみに溢れ散らかっていた。母との生活に疲れていた‘わたし’は結婚で逃げ出すように家から出て来たのであるが、日常から生じる有機体は相変わらず周りに溢れている。それに、夫は忙しくて真夜中に食事をしに来るだけである。母や夫は形としては存在するが、その役割を果たさないという家族の不在が目立っている。三つ目は弟の主治医であるSとの空間である。Sは水泳選手を連想させる完璧な体つきをしていて、‘わたし’の初恋相手であった水泳選手の体現として示されている。最初は医師と保護者の間柄であったが、図書館で偶然にも出会い、彼に抱かれるという恋愛体験をする。すなわちメタモルフォーゼ(異界体験)を通して‘あわい’を経験するのである。Sに抱かれるというのは単なる恋愛行為ではなく、Sという記憶装置にあらゆる感情をまとめる行為である。すなわち、Sによって弟、母とともに連なる記憶が一つに結ばれるのである。弟への悲しみが反映されている‘完璧な病室’や精神的に病んでいた母に対する息苦しさが映っている来る‘不在の家’、Sとの切なさが漂っているあわいの空間‘図書館’は一連の記憶であり、‘愛しさ’という一つの言葉で現わせるのである。

This study attempted to demonstrate the relationship between Japanese women immigrants’ and their children‘s cultural identity. For this purpose, we collected the data from mothers and their children residing in Incheon city from August 1st through August 31st. The total number of interviewees is 33. The results showed that 1) among 14 Japanese mothers, 2 belonged to the assimilation type, 3 to the spurious assimilation type, 5 to separation type and 1 to marginalization type and that 2) there were not the consistency between mothers’ and children’s cultural identity. Thus, we reached the conclusion that Japanese women immigrants in Korea were distinguished from south-east women immigrants in terms of cultural identity and their children’s education.

この論文は日本人の結婚移住女性の文化的なアイデンティティが子女のアイデンティティに及ぶ影響力を探るために、仁川に住んでいる日本人母親とその子女達を対象として深層インタビューを実施した。総33個のインタビュー内容から、下記のような結果が得られた。先ず、分析の対象になった14名の日本人母親の文化変容戦略を察すると＇同化＇の傾向を持っている人が2名、＇偽装された同化＇の人が3名、＇分離＇の傾向の人が5名、＇統合＇の傾向を見せた人が3名、＇周辺化＇の傾向を見せた人が1名ということが分かった。次は、母親の文化変容戦略とアイデンティティを同様に持つ子女は8名で、他の子女は、母親のアイデンティティと異なる様相を表した。