Earticle

The purpose of this article is to examine construction patterns of abstract nouns that take content complement clauses. The paper first discusses errors related to nominal predicate sentences when native Japanese write the sentences. Next it reveals construction patterns of abstract nouns that take content complement clauses by native speaker’s judgments. In addition comparisons are made between construction patterns of abstract nouns “kekka” (result) and “ketsumatsu” (end) by studying the Balanced Corpus of Contemporary Written Japanese (BCCWJ).

This research paper contains studies on “IJLP(Intensive Japanese Language Program),” which was a part of the university’s Japanese language course in Korea, in 2013. The “IJLP” aims to make the use of Japanese language a way of life in the dormitory. In their dormitory life, the students who participate in the program take intensive lessons proceeded only in Japanese after attending their major class in the daytime. The main purposes of this program are the following: · Can use Japanese with confidence. · Can communicate in Japanese as well as improving cross-cultural understanding. · Can recognize one’s own Japanese language proficiency via self-assessment. To some degree, positive outcomes along with these goals were observed from the students who participated in the program. However, finding a method to achieve self-directed learning through self-assessment is required in the future trials.

This article presents a practical report about the composition classes for the Korean learners of Japanese who were engaged in job hunting. These classes provided the learners with the opportunities to reflect upon themselves and express their positive characteristics and strong points in Japanese through several activities such as the writing of job application forms. The present study conducted a questionnaire test (including a self-reflection description) in 3 classes, targeting the 57 learners in total, who have studied Japanese around 6 years. These surveys revealed the following points. First, there were several learners who had not reflect upon themselves in a systematic manner, and the classroom activities were particularly significant for these learners. Second, the activities positively changed the learners’ attitudes towards their future careers. An essay was assigned to each learner at the end of the course, and the analysis of these essays submitted indicates that self-awareness was observed at the meta-level in the one-third of the learners. Based on these findings, it is concluded that the present attempt has contributed to the deepening of self-examination of the learners. Further, it is suggested that in organizing a class, an important role is played by the interplay amongst learners as well as the interplay between learners and the people surrounding them (such as family members and friends).

Based on the text segmentation and integration resulting from the respective use of “Wa” and “Ga”, this paper tries to explore the problems of function division of absolute tense and relative tense in the Japanese attributive clause. Tense in attributive clause has close relationship with tense form and text features of segmentation and integration. The study shows that the segmentation of attributive clause and the main clause will increase when “Wa” is used following the noun group in the main clause, which will easily form absolute tense. That is to say, tense in the attributive clause is based on the time of utterance. On the contrary, a relative tense which has strong dependence on the tense of the main clause will be form when the noun group is followed by “Ga”, as the dependence of the attributive clause decrease and its interconnection with main clause increase. The perspective of text segmentation and integration can also be used in investigating the time relations of pure sequential order. That is to say, the effect of text properties on the tense will weaken when the forms of predicates “Ru” and “Ta” get off the tense and aspect in the attributive clause.

The Korean language that corresponds to [ba･to･tara･nara], which expresses the conditional expression of Japanese, in the form of conditional expression includes ‘-myeon, -sseumyeon, -rago hamyeon, -ndamyeon, -ramyeon, -ssdamyeon, -rago handamyeon, -keodeun, -sskodeun, -rago hageodeun, -ngeomyeon, -rago haneun geomyeon, -l keomyeon, -rago hal keomyeon, -l koyeotteoramyeon(sstteoramyeon), -ngeoramyeon, -rago haneun keoramyeon, -nga hamyeon’, while the forms of factual usage include ‘-ja, -nikka, -teoni, -ssdeoni, -taga’. Other forms found in the translation are ‘-ndago hamyeon, -ryeomyeon, -l keoramyeon, -l la chimyeon, -n pyeoni, -l tteneun, -eun/-neun, -l keoyeosseumyeon, -l paeya, -nge, -ni, -ppeun anira, -ko namyeon, -ko, -seo, -eo, -neunde, -ntyeune, -l tte, -shijageuro’. It is difficult to judge whether the use of ‘-ni, -ko namyeon, -ko, -seo, -eo, -neunde, -ntyunge, -l tte, -shijageuro’ in the Korean translation should be considered incorrect since they are not the corresponding meanings or expansion of meanings. The translations either show various forms or unexpected forms, including incorrect translations. In particular, ‘l tteneun’ for [repetitive conditions such as a habit]; ‘-ni’ for [introductory usages]; ‘-eun/-neun’,]‘-ryeomyeon’, ‘-l tteneun’, ‘-; baeya’, and ‘-lla chimyeon’ for [assumptions]; ‘-l baeya’, ‘-n pyeoni’, and ‘-n ke’ for [conditions that are opposite to facts]; ‘-ko namyeon’ and ‘-shijaguro’ for [expressions of action, work, and reaction in the subsequent phrase as a result of the prior phrase]; ‘-ko namyeon’, ‘-ko’, ‘-seo’, and ‘-eo’ for [continuous phrases]; and ‘-neunde’ and, ‘-n tyunge’ for [concurrent phrases] do not correspond to the usage of meaning in Japanese, but to the contents of phrases as liberal translation. The issue of difference in the nuance of meaning of ‘-eun/-neun’ corresponding to [wa] still remains when the Korean forms corresponding to [nara] for 7) suggestion of topic.

This paper aims to compare and contrast the systems of epistemic modality in Japanese and Korean, focusing on core forms, and to compare with Palmer(2001)’s system of propositional modality. Analysis results are as follows. (1) Unmarked forms in Japanese and Korean express the direct judgment of knowledge and the direct judgment of perception, which is indicated with ru/ta in Japanese, whereas with –ci/-ney/-kwun/-e in Korean. (2) Marked forms in Japanese and Korean express the indirect judgment of inference and the indirect judgment of hearsay, which is indicated with darou/youda/rasii/(suru)souda in Japanese, whereas with –keyssci/-keyssney /-keysskwun/-keysse in Korean. (3) From the perspective of semantic factor, we can establish the axis of ‘the way of judgment’ such as ‘direct judgment’ or ‘indirect judgment’ and the axis of ‘the source of information’ such as ‘knowledge’, or ‘perception’, or ‘inference’ or ‘hearsay’. (4) With the system of epistemic modality in Japanese, the division of forms related to ‘the way of judgment’ is salient, whereas the division of forms related to ‘the source of information’ is not salient. On the other hand, with the system of epistemic modality in Korean, the divisions of forms related to ‘the source of information’ as well as ‘the way of judgment’ are salient. (5) The morphological category related to ‘the way of judgment’ corresponds to the epistemic modality of Palmer(2001), and the morphological category related to ‘the source of information’ corresponds to the evidential modality of Palmer(2001).

‘Yoku’is a polysemous adverb which has multiple meanings for evaluation, manner, degree and frequency. However, considering the basic meaning of the ‘yoku’ is “evaluation” which is derived from its original adjective form ‘ii’, the meaning of the evaluation recognized by‘yoku’in the usage for the evaluation is a “positive” evaluation on the whole proposition which has been realized on the basis of speaker’s expectation. It denotes speaker’s judgment on the predicate representing the changes of state, continued state and habitually continued situation respectively among the meanings as the manner, the degree and the frequency. And the meaning can be understood differently according to the criteria of predicate. In summary, the scope can vary depending upon the location of the ‘yoku’, and the criteria due to the changes in scope can make a difference in meaning. After all, so it can be translated as a polysemous word when the lexical meaning is used as grammatically.

The purpose of this research is to prove how the Japanese immersion program helps its students to improve their Japanese language ability, and what sort of educational conditions are preferred on the spot also, through the questionnaire survey. The research targets 49 students, either in junior or senior year of K University’s undergraduate level, asking for their opinions based on their own experiences regarding the courses taught in Japanese. Good side and bad side, areas to require improvement, how it could be developed in the future, and so on. The result shows that the most expected role of Japanese immersion education is the “improvement of Japanese language proficiency”, while the merit of “concentrated study environment” is also mentioned, and many thought it could certainly help “to increase the motivation for studying Japanese”. Many of these students agree that teacher’s ability to control the class is the most important factor for successful immersion education. Investment on tangible systems cannot be ignored also, since there are some references on the university’s facilities to support the immersion program. Last but not the least, are some references regarding to learners themselves. Opinions on the effect of Japanese immersion program varies depending on the specification of Japanese language related courses, such as conversation, reading, grammar and composition. Thus if the expected roles and the educational conditions could successfully be mixed and matched, the realization of effective immersion education would be easier　Large number of students are noticeably against the introduction of immersion education in the beginning level classrooms. This fact makes us to recognize the importance of exchanging information and suggestions to ameliorate the situations of these classrooms. Needless to mention though, trainings to polish teachers’ teaching skill is considered mandatory for the better immersion education.

The late Edo period after 1853, known as Bakumatsu, was an important transitional period for Japan to move toward modern society. During this period, Western culture began to be absorbed into Japanese culture, and since language reflects culture and society, Western culture influenced the formation of the modern Japanese language. This paper examines how personal pronouns were used and evolved over the period, specifically focusing on the period from 1853 to 1869. Using Kuaiwa Hen by Ernest Satow (1873), Musuidokugen by Katuskokiti(1843), and Aguranabe by Kanagakirobun(1871-72) as references, this paper investigates how first-person and second-person pronouns were used in the late Edo period. Specifically, this paper analyzes the different use of personal pronouns by social hierarchy; for example, “boku”, “watashi”, “ore”, “wachiki”, and “temae” for first-person pronouns; and “anata”, “temae”, “omae”, and “kimi” for second-person pronouns. This paper finds that the use and pattern of personal nouns in the late Edo period vary by gender, social status, occupation, educated classes and the use of Sino-Japanese vocabulary. Understanding the Japanese language in the period of Bakumatsu will help us better understand the modern Japanese language.

Among the many definitions of simultaneous interpreting, which can vary by text or methodology, this study, by focusing on the interpreting process, defines simultaneous interpreting as a form of multitasking. In interpreting, multitasking which can be elaborated as the practice of simultaneously carrying out the following set of procedures: listening, understanding, transferring and confirming what has been transferred. The capacities required of interpreters include language competence, knowledge of the given topic, and interpreting skills. To help develop these capacities, interpreter training involves a diverse set of preparatory training that aims at enhancing vocabulary, information processing and analytical skills, and quick responsiveness. Most of these training methods have been developed by interpreting education institutions in the West. It has been over 35 years since the establishment of specialized educational institutions in interpreting and translation in Korea, but there have not been in-depth surveys or research carried out on preparatory training methods, despite many questions arisen among trainers and students about their effects. The aim of this study lies in examining the various preparatory training methods in simultaneous and consecutive interpreting currently being applied in educational institutions in Korea, for the purpose of seeking effective methods in interpreter training. This paper focuses on studying the effects of preparatory training in simultaneous interpreting, based on surveys that involve both trainers and students in the field..

同時通訳の定義はテキストの性格やスタイルにより様々であるが、本研究では通 訳が行われる過程に注目し、マルチタスクを遂行する行為と定義する。マルチタスキ ングとは、｢聞く‐理解する‐分析する‐訳す‐訳の内容を確認する｣という一連の過程を ｢同時に｣行うことである。 通訳士に必要な能力は、語学能力とテーマに関する背景知識、通訳のスキルに大 別できる。これらの力を育てるため、教育現場では語彙力をはじめとして理解力、情 報処理能力、分析力、瞬発力などの向上を目指した様々なトレーニングが実施されて いる。そういったトレーニングの多くは、西欧の通翻訳教育機関で開発されたもので ある。 韓国に通翻訳の教育機関が誕生して今や３５年以上が経過したが、これまで通訳 教育の現場ではトレーニングの効果について疑問を呈する教育者や学習者が多く存在 したものの、具体的にどのようなトレーニングが行われているのかに対する実態調査 すら皆無なのが実情であった。 したがって本研究の最終目標は、韓国国内の通翻訳教育機関で実施されているト レーニング(同時通訳と逐次通訳)の全容を調査し、それをもとに効果的な通訳教育の あり方を模索することとする。 まず第一歩として、本稿では教育者と学習者を対象に、同時通訳トレーニングの 実態および効果について考察を行う。

This paper was to research the classification of first and second rhymes on Group Xie(蟹) in six Sino-Japanese dictionaries. The following is the results. 1)The -a type of first and second rhymes on Group Xie(蟹) is classified as a Kanyo’on in Sino-Japanese dictionaries. but -a type appeared in not only Sino-Japanese Go’on and Kan’on but also Sino-Koean and Sino-Vietnamese. Because, it must be classified as a Sino-Japanese Go’on or Kan’on. 2)The type of first and second rhymes on Group Xie(蟹) in Sino-Japanese Go’on is different in each Sino-Japanese dictionaries because it appeared -ai type, -ei type, -e type. In this, the -e type must be accepted next rules. ①In case of -e type be in existence, it must be classified Sino-Japanese Go’on. ②In case of -e type is not in existence but it appeared in Kikiman’yo, it must be classified Sino-Japanese Go’on. ③In case of -e type is not in existence and it appeared -ai type or -ei type in text of Sino-Japanese Go’on, the -ai type or -ei type must be classified Sino-Japanese Go’on. 3)Sino-Japanese Go’on appeared as a two type of -ai and -ui in the closed rhyme Hui(灰) because of difficult to appear closed and main vowel. but, -ui type is be in existence only tsui(對) now, every -ai type must be classified Sino-Japanese Go’on except tsui(對).

本稿では、現用の漢和辭典6種を対象に、蟹攝1・2韻にどのように字音分類をしているか考察した。その結果をまとめると、以下のようである。 1)蟹攝1・2等韻の-a形について、殆んどの漢和辭典でこれを慣用音に規定しているが、この-a形は吳音でも漢音でも出現しており、韓國漢字音と越南漢字音にも出現するので、これは吳音、または漢音として規定できる。 2)蟹攝1・2等韻の吳音は、-ai形、-ei形、-e形でなど色んな字音形で出現することによって、辞書ごとにその吳音形に大きな違いが見られる。吳音の-e形については、以下のような字音規定の原則を適用する必要があると考えられる。 ①-e形が現在までその字音として残っている場合、これは吳音として規定できる。 ②-e形が現在までその字音として残っていなくても、記紀萬葉の借字表記に-e甲乙類に該当し、吳音資料に-e形としての出現頻度の高いものは吳音として規定できる。 ③-e形が現在までその字音として残っていなく、吳音資料にも-ai形か-ei形で出現するものは、その-ai形か-ei形を吳音として規定すべきであろう。 3)合口1等灰韻の舌齒音字は、吳音資料で-ai形と-ui形とが混在する。これは、舌齒音字に合口性と主母音とを同時に現わしがたいので、ある一方のみを反映した結果と見られる。現在まで-ui形で残っているのは、[對]の[ツイ]のみであるが、これは吳音として認め、他の字については、その吳音を-ai形のみで規定すれば解決できると考えられる。

To investigate the use of persuasive strategies of the social and cultural aspects of the underlying properties of the language used throughout the analyzed data to convince the scene of the drama in South Korea and Japan. A strategy based on the typed in this study by investigating the use of a convincing strategy one aspect confirmed the following results. First, the ｢suggestion｣ the situation was on use patterns of “objectivity seeking strategy” in Japanese dramas represent approximately 20% higher than that of the listener or if you are a mutual benefit for the purpose of promoting, maintaining face in the Japanese drama between speaker and listener interaction and repair and are less likely to convince the other person associated with a logical approach accompanied by an objective explanation can explain high. Second, to convince the scene of the ｢request｣ was found in situations both countries, "the speaker position expressed strategy" aspect with the highest frequency of use, "the listener hearing induction strategy" has had the lowest use patterns.

本研究では｢勧誘｣と｢依頼｣の特徴に注目して説得ストラテジーを類型化した。その特徴をもとに韓․日説得ストラテジーの使用様相を調査し、次のような結果を確認した。 まず｢勧誘｣状況の説得場面で、韓国ドラマの場合｢客観性追求ストラテジー｣の使用頻度が他の二つのストラテジーの使用様相よりも著しく低い頻度で現れた。しかし、日本ドラマでは｢話し手の立場表明ストラテジー｣の次に｢客観性追求ストラテジー｣の使用が高い頻度で分析された。韓ㆍ日両国の使用頻度の差が最も大きいストラテジーは｢客観性追求ストラテジー｣となっている。特に韓国ドラマに比べ、日本のドラマで20％ほど高い使用様相が見られた。第二に｢依頼｣状況の説得場面では、韓․日両国とも｢話し手の立場表明ストラテジー｣の使用様相が最も高い頻度で現れ、次に｢客観性追求ストラテジー｣、｢聞き手の心理誘導ストラテジー｣の順となっている。これにより｢依頼｣状況では、被説得者である聞き手より、話し手自身の体面を修復するためのストラテジーを使用し、聞き手を説得しようとする共通点があることが把握できた。

This paper discusses the image of women of the Taisho era in the women’s　graphic magazine, Fujin-gaho from the point of view of the relationship between women and cloth. Women’s morality has been connected with treating cloth: making clothes means to sit straight and silently keep working hard inside a house while wearing clean, plain clothes meant to keep men’s eyes away. Both actions are connected to women’s chasteness. However, in modern times, the meanings of the two actions began to diverge. On making clothes, although the kind of handiwork had changed from sewing to embroidery or hemstitch of handkerchiefs which was the status symbol of the middleclass, the morality of women’s chasteness remained. On the other hand, on wearing clothes, the morality diminished and geisha’s way of dressing was regarded attractive and their fashion began to fit into general women’s fashion. Also, handkerchiefs became an item to express sadness or coquetry of women and to appeal to men. One of the reasons of the mixture of women’s appearance is the development of consumerism. The other is the succession of Japanese traditional feminine gesture using a cloth such as waving or biting a cloth. Women’s beauty in modern times caused by these two factors was encouraged by the medium of graphic magazines.

This study is to review the concrete correlation between Japanese ghost stories and Chosun ghost stories in colonial Chosun. It was 1930s that ghost story became acknowledged as one genre. This study is to find out how Japanese ghost movies produced in Japan were distributed in Gyeongseong by analyzing the titles and contents of Celebrity news of 1920s in Japanese newspaper named <Keijo nippo> (1906~1945). As a result, it was found out that the ghost stories in Chosun newspaper and those in Japanese newspaper were both influenced by Japanese culture which presents ‘ghost stories are popular in summer’ with their common denominator called <Newsletter of the Japanese Government-General of Korea>. Even though, Japan was the origin country of ghost stories, Japanese people were passive with using the title ‘ghost story’. It seems like they were concerned about misunderstanding ghost stories from superstition. However, Japanese ghost story called <Yotsuya Kaidan> was released as a movie every summer and magazine advertisements of Japanese newspaper were filled with geeky title like ghost story special despite the intention of Japan. Therefore, it is indicated that ghost culture was directly distributed to public as a form of movie or book even though Japan tried to lead public culture through cultural policy.

Of the Japanese literature by the Japanese settlers in Korea, Japanese traditional poetry genres, such as Tanka and Haiku, formed in the Korean Peninsula in the Japanese Colonial Era, were developed for a long time continuously from before Japanese Annexation of Korea up to its defeat. Of them, Tanka especially, from its nature that its verse making was carried out focusing on the concluding remark, tried to seek the Chosun Tanka group’s own characteristics, differentiated from the central Tanka group in ‘the mainland’ in the formation of Japanese settlers’ community in Korea, the place of sharing their hobbies, and the creation direction. As a result, many anthologies of Tanka poems using Chosun as their material, such as “Tanka anthology about climate of Chosun”, were published, and originative Chosun Tanka groups were formed. Particularly, materials peculiar to Chosun were called as the local color of Chosun and became Chosun Tanka group’s own characteristics. However, these Tankas using Chosun as their material were not just recited and gathered in the space of Chosun; for example, in “The New Manyoushuu” and “The Manyoushuu of Showa”, published in the mainland at that time, we can find many Tankas using Chosun as their material and Tanka poets who appeared in the Chosun Tanka group. Nonetheless, there is no mention about Chosun-related Tankas in these anthologies of Tanka poems published in the mainland, which means the position and significance of the Tankas created in the ‘Japanese overseas territories’ were not defined yet in the ‘mainland’ at that time. Therefore, this paper will use as the analysis text “The New Manyoushuu”, which was published over about a year from 1937 but contains Chosun-related Tankas and poets connected to Chosun. And it will intensively investigate how “The New Manyoushuu” was promoted and consumed in ‘the mainland’ and in ‘the Japanese overseas territories, respectively.

“Syncretism of gods and buddhism(Shinbutsu-shugo神仏習合)” is defined as the union and harmonization of the imported Buddhism with the ancient indigenous belief in the deities of Japan, which only later came to be called Shinto. This became the fundamental concept of coexistence and acceptance of the Gods and Buddha, unique to Japan. However , “Shinbutsu-shugo” is private faith and Buddhist relations of East Asia, is a universal aspect. This study to reread the “WonKwang 円光” of “Silla-suijeon 新羅殊異伝” From the point of view on “Shinbutsu-shugo” at East Asia. Fox God that appeared in “Won Kwang” has the character of “guardian”. The background to this, there is a guardian god of mountain and “Hwarang” of Silla. Fox God is devotion to Buddhism, is the “Jinshin-Ridatsu(away from the body of God 神身離脱” of East Asia. And, “Won Kwang” resembles Chinese “Kosoden (biographies of　high ranking monks 高僧伝)-An Shigao 安世高” in the development of the story. It is a “View real God”, “sea of guardian god”, “A tale about the origin of the place-name” the same, there is influence from Chinese “Kosoden”.

This thesis looked into various aspects of old goddess featured in Japanese folkloric traditions & rituals, and verify her features by considering them in comparison with East Asia’s old goddess. Ubason worshipped in Ashikuraji located at the foot of Mountain Tateyama in Doyama Prefecture is a old goddess delivering women from the pang of hell & guiding them to paradise. Also, Onbasama widely worshipped in Japan is believed to have strong power for safe childbirth, going to paradise, safety of bridges, nidana severance, chincough and etc. And these old goddess of salvation uniformly bear the image of old woman Ghost, Datsueba, more dreadful-looking than the King of Hades. Also, their images of death & fear maximize in the traditions of Yamamba known as living alone in the woods and eating humans, Ohnibaba of Adachigahara, and Kokuribaba known as eater of dead body. Divine identity of Japan’s old goddess is always connected to the world of death mainly under images of fear & hatred. This representation of her is quite opposite to mild, gentle and merciful old goddess for China’s minority groups, or Korea’s old goddess of great creation. That is, while old goddess of Korea & China gives off life-generating energy, old goddess of Japan is closer to representation of death & fear. This may come from the three cultural areas’ differing perception of woman, aging, and humans.

本稿の目的は日本の民間伝承や民俗儀礼に現れる老女神の様相を考察し、これを 東アジアの老女神像と比較することによって、日本の老女神の特質を究明することに ある。 立山の麓にある富山県の芦峅寺地区で信仰される‘うば尊’は女性たちを地獄から救 い極楽浄土へ導く老女神である。また、日本各地で信仰されている‘おんば様’は安産 と子育て、病気退治や極楽往生の神様としてまつられてきた。ところが、これら救い と救済の神様はなぜかみんな地獄の老いた鬼様、奪衣婆の姿をしている。老女神のこ のような死と恐怖の表象は、深山のなかで人を殺して食うという山姥や安達が原の鬼 婆、そしてお墓をさらし屍体を食べて生きる古庫裏婆伝承に至って極大化する。 このように、日本における老女神の神体は、主に恐怖と嫌悪のイメージをかぶ り、いつも死の世界と背中会わせをしている。老女神のこのような表象は穏和で慈愛 にみちた中国少数民族の偉大なる老女神や、巨大なる創造の神である韓国の老女神と 対照的である。すなわち、中国や韓国の老女神が生命創造のエネルギーを発散してい るに対して、日本の老女神はもっと死と恐怖の領域に近いのである。これには女性と 老い、人間に対する各文化の認識の差異が反映されているといえよう。誤解を恐れず 言って見れば、それは伝統的に日本社会が老いた女性に対して否定的に、なおかつ過 酷な視線でみてきたことを意味すると思うが、この問題に対してはもっと長い時間を かけて研究していくべきでろう。

Kasai zenzo and Kamura isota have been evaluated as the typical authors of “Ruin type I Novel” in the history of modern literature of Japan. Also the above two authors not only in real lives but also in lives as authors had similar tracks which were poverty and disease, the short lives with only artistic conviction suffering from despair and pains and novelization of their own lives with such tense life. This study shows the comparison and analysis of the difference of writing style of the two authors' works through the research method stylistically which is one of the important research methods to grasp the description manner and characteristic expression.

葛西善藏と嘉村礒多は日本近代文學史において破滅型私小說の典型的な作家とし て評價されており、二人の作家とも貧苦と病苦、絶望と苦痛に虐げられながらも専ら 藝術的信念を持って生きた短い生、そして、そのように凄切だった自分の実生活を小 說化したことなど、實生活はもちろん作家としても相似ているところが多い。従っ て、本稿では葛西と嘉村の出会いと影響関係を調べた上で、作品の叙述態度と作家の 個性的な表現を把握するにおいて重要な硏究方法の一つである文体論的な硏究方法を 通して二人の作家の作品における感情表現の差異点を比較․分析して見た。分析結 果、葛西善藏と嘉村礒多は實生活はもちろん作家としての生き方においては相似てい るところが多い作家ではあるが、作品における感情表現と敍述態度においては多少の 差を見せている。

This article discuss the ‘search of Dwelling’ from the early works of Shiina Rinzou. People who appeared in the early works of Shiina Rinzou have lost their ‘Dwelling’. So, the people are looking for it. This is using the concept of ‘Dwelling’ of Levinas was analyzed the work of Shiina Rinzou. The Levinas’s ‘Dwelling’ is to set the space required for the recovery of humanity. Although, Shiina Rinzou was turning, it did not have the turning of direction as other people. So, Dwelling that he is looking for, is a space to recover themselves as Levinas says.

この論文は椎名麟三の初期作品からみえる‘居場所の探索’について考察している。 椎名麟三の初期作品で登場する作中の人物は自分の‘居場所’を喪失した人物で、それ を探すために彷徨している。これを明確するためにレヴィナスの‘居住’の概念を通じ て椎名麟三の作品を分析した。レヴィナスの‘居住’の概念は人間性の回復のために必 要とする空間を設定するのである。椎名麟三は転向したけれども、他の人のように転 向の方向性を持っていなかった。だから、彼の初期作品で探している居場所はレヴィ ナスが言っているように自分自身を回復するたもの空間である。｢深夜の酒宴｣、｢重 き流れの中に｣、｢深尾正治の手記｣の三作はそれを探索している過程だを考えられ る。

The novel, ｢God of the Boy｣ was written right after the end of World War I. Differences of values and the way of thinking or acting could be found in the characters; Senkichi, Congressman A, general manager, owner of a street vendor and so on. Even if it is difficult to go above or beyond one’s own social status, realizing his or her potentials is the starting point of understanding those from other classes. By the term, understanding, it requires actively helping out others. A’s attitude to the boy is passive at first, but does not lose the opportunity and puts it in action. When A met Senkichi by chance, he does not reveal himself but instead buys the boy sushi. Even though he did a good thing, A feels empty and weird as if he has done something bad. Senkichi’s upper curve of his happy and appreciating mind intersects with A’s downward curve of lonely and empty mind. Senkichi’s simple way of thinking and A’s complicated mind is contrasted which can be interpreted as A’s pride and timid attitude coexisting in the inside. This is A’s search for his own self identity and the conflict between what is shown about him in the outside and what is hidden beneath the surface. I believe the boy’s naiveness and A’s confusion in the inside clearly shows the wish to restore humane bond between person to person.

作品｢小僧の神樣｣は第一次世界大戰の直後に書かれた。若い貴族院議員Aは屋臺の 鮨屋で一つの鮪の鮨を手にし、六錢だと主にいわれると、それをつけ臺に戾して立ち 去った十三、四歲の小僧を目擊した後、それが気がかる。ある日、子供のために風呂 場へ小さな體重秤を置こうと思って、神田の秤屋の店にやってきたが、そこにその小 僧がいる。Aは小僧に気づいたが、小僧はAを知らない。Aは工夫して小僧に鮪の鮨 を御馳走してあげる。第四階級として民衆に屬する仙吉はAの善意をそのまま善意で 解釋するが、第二階級の貴族院議員Aは自分の善行の後、意外に複雜な變に淋しい、 いやな氣持に覆われる。 志賀はその當時の社會、經濟の狀勢についての批判は壓えて、自分の內面を噓僞 らずに示す仕事をしている。民衆の善意を指摘し、溫情の表現法をこころえている。 仙吉に鮪の鮨を食わせぬだけのこと、うじうじした自責を作品のかてにして、自分の 內面を反射しつつ、銳く透視することであるが、それがむしろ、人間と人間とのまこ との紐帶を復元しようという望みを表わしているのである。