Earticle

広い観点からみると、憲法の改正は日本社会で討論されるべきであると思われる。 憲法とは政治的な状態の基本的な組織の原理を構成しているし、政府のすべてのシス テムは政府の構成と構造を含んでいる。 今日の日本では市民の義務と権利、女性の福祉、宗教と国家との権利について討論 しつづけており、これらは大体日本の憲法９条すなわち廃棄された条項がいかに維 持、保存されるのかについて疑問を提示している。なお、主要政党、言論、政治、労 働、そして経済的協力、女性グループ、多くの社会的グループの人々が憲法改正のた めに形成された。 しかし、2006年中盤から今まで政府の活動が少なくなってきており、これは Koizumi Zunichiro, Abe Shinzô and Fukuda Yasuoが韓国と中国と仲よくするために努 力しているからである。また、同じ時期に市民団体グループの活動が目立ち、憲法を 保存しようとする傾向もみられる。 日本は現在こそ憲法の改正を公式化し、憲法の改正をするのが時期適切であると思う。

This study is to examine possible problems that teenagers experience through transition period based on the keywords, ‘Conversion of School-to-Work Transition System’ and ‘Moratorium,’ with its primary concern focused on Japanese teenagers’ ‘Prolonged Transition Period.’ As a result, ‘diversifying classes amongst teenagers’ were detected. Teenagers were basically categorized into 3 classes, ‘Prita,’ ‘Neat’ and ‘Hikikomori,’ while every one of them belonged to one of three categories. It was to suggest that the era of ‘classified teenagers’ has arrived, along with diversification upon teenagers. While more studies are required before assessing such phenomenon as new diversion of paradigm upon transition, it was rather evident that such diversion has already begun. The study therefore recommends to develop a versatile yet strong measures for such trends while simultaneously investing efforts to learn precisely about on-going practices, as concerns toward shrinking family size as well as lack of labor force are constantly growing.

戦国時代の天皇は政治的権威を失われたばかりではなく、経済的にも非常に困難な 状態に落ちていた。しかし、織田信長によって天皇と朝廷の権威は政治的に利用され るようになった。その傾向がより強められたのが秀吉政権の時である。政治的権威の 周辺に押し出され忘れられていた天皇と朝廷はどのような要因によって、政治の前面 に再登場されたのか。本報告では、その過程を秀吉の取っ朝廷政策の分析を通じて、 天皇の宗教的権威・勅命の政治的有用性・天皇をめぐる神国思想・天皇の家職と武家 官位を中心に天皇権威の辺境からの生まれ変わりとその意味、そして近世的天皇権威 への転換を辿る。

Kanzou Uchimura(1861-1930) was a Christian who pursued two J (Jesus and Japan) in the Meiji era. The Meiji government aimed at state religion of Shinto at that time. In the next year of the Imperial Rescript on Education promulgation, Uchimura refused to salute to the photograph of the Japanese Emperor Meiji, and it developed into the so-called “disrespectable case”. By this “disrespectable case”, Uchimura was considered as a traitor and thrown away from the society, church, and the people. Through this tribulation, he became isolated and later, he was linked with a spiritual communication with a saint when he was in a terrible communication and this has been linked and affected every stage of journey of his faith. In this study, I’d like to pay attention to the work of “The Holy Spirit” affected to journey of his faith. I am going to study about Uchimura’s faith in a point of view of the work of “The Holy Spirit”. I think that his faith is based on a recognition of Korean, Buddhism and “the Second coming of Jesus”. In these three aspects, I would like to compare the work of “The Holy Spirit” with other ways for understanding of other denominations in Christianity and find out the originality of Uchimura. And I would like to confirm a difference of soul which is considered in other religions except Christianity.

What does “Bushidō” mean? We have not answered this question although the term is famous; because Bushidō has two meanings in the Tokugawa period. Bushidō argument in the Tokugawa period introduced two terms. One is “Shidō”, which utilizes concepts of Confucian virtue to bureaucratize warriors. The other is known as “Bushidō”, and embodies the spirit of the then recent turbulent age. Yamaga Sokō has been placed as a model of Shidō, but this is a premature conclusion. Sokō’s Shidō argument consists of the core lessons of Shidō and the specific, more practical lessons of Shidan. The lessons should be understood not only in terms of Confucianism but also within the framework of warrior education. We can comprehend Sokō’s notion of warrior government by considering both the Shidō and Shidan sections.

In this presentation, I will examine a group of scholars from the kokugaku (also known as National Learning or Nativism) school in Hirosaki domain, located on the northern fringe of the Japanese mainland, during the late-Tokugawa (1600-1868) and early Meiji years (1868-1912). This “Hirosaki group” was comprised of 18 students who enrolled in the Hirata Atsutane (1776-1843) school, and conducted scholarship in correspondence with Ibukinoya in Edo (current-day Tokyo). They studied the ancient way and religious thought as expounded by Atsutane and Motoori Norinaga (1730-1801), during a tumultuous time in Japan, both nationally and locally. It is interesting to note that they conceived of a divine and imperial Japan, while many of their members never once stepped outside the borders of their own domain. I will focus primarily on a key member of this group, Hirao Rosen (1808-1880), who confirmed and expanded upon Atsutane’s thoughts on the unseen spiritual realm (yūmeikai) and the afterlife. In his Yūfu shinron (New Treatise on the Spiritual Realm), Rosen articulated a kokugaku message specifically to address the perceived spiritual needs of his fellow Hirosaki inhabitants. By examining the role of kokugaku within Hirosaki domain, I wish to shed new light on the historical significance of the kokugaku school, as well as on the conceptions of self-identification and religion in 19th century Japan.

本研究は人間関係にあって潤滑油的な機能をする‘称賛(ほめ)’と言う言語行動を、 日本と韓国で放映されたテレビのトーク番組から対話を分析し、表現方法の差に伴う ‘称賛(ほめ)’の対象を考察し、コミュニケーションの‘称賛(ほめ)’する対象を表現する にあって日本語と韓国語の言語表現の類似点と相違点は何であるかということについ て考察した。 まず、本研究では既存の‘称賛(ほめ)’の定義を修正し、‘称賛(ほめ)’は話し手が聞き 手あるいは聞き手と関係ある聞き手の家族や第３者だけでなく、話し手自分と関係あ る話し手の家族や第３者及び物もほめの対象にした。 次の表現方法にあっての‘称賛(ほめ)’の対象を見ると、両国とも‘称賛(ほめ)’を暗示 的な表現の方法より明示的な表現の方法で行っているが、日本語が韓国語より暗示的 な‘称賛(ほめ)’をする傾向が多少高いのが分かる。そして、表現方法にあっての‘称賛 (ほめ)’の対象を見るとその差が目立っていて、例えば、L１の能力と容貌に対するの は表現方法に関係なく韓国語が日本語よりほめの話題として使用している傾向が高 かった。 従って、日本語は韓国語と比べて、相手に対する‘称賛(ほめ)’をする時、聞 き手自分のFTAを侵害できる私的要素よりは客間的に判断できる部分にあっての‘称賛 (ほめ)’を行い、韓国語は日本語と比べて聞き手の私的な事を主観的な判断として相手 に対して評価し、‘称賛(ほめ)’の話題として使用する傾向が高かった。