Earticle

In this paper, we mainly through the combination of numbers and representation of the expression of a variety of tears, in modern times has been discussed whether the expression was used what. In terms of numbers representing the minority and the｢一｣number, there is a typical case of ｢一杯の涙｣｢一滴の涙｣、｢一零の涙｣. Some of what you are using the ｢一｣numbers, in some cases there is a ｢一掬の涙｣｢一升の涙｣ of a bushel, it becomes a tremendous amount of tears. In other words, it is not enough superlatives can be used ｢一｣. Looking at what will happen if the larger the number, the case of the ｢十｣ is not insignificant was also associated with the case of ｢百｣. Mostly limited to ｢千・万｣, but has a large enough number itself means the ｢千・万｣ is uncountable. Representation with a two types of ｢千行の涙｣ and ｢万斛の涙｣ is mainstream. Both types in idiomatic expressions, which is the literary rhetoric of exaggeration in everyday life is impossible.

本稿では、色々な涙の表現のうち数字との組み合わせた表現を中心にして、近代にはどのような表現が用いられていたのかを考察した。数字｢一｣と少数を表す数字に関して言うと、主に副詞として用いられている｢一杯の涙｣や｢一滴の涙｣、｢一零の涙｣が代表的な例であった。また、数字｢一｣を用いるもののうち多用されないものとしては、｢一点の涙｣、｢一涙｣、｢一粒の涙｣、｢一片の涙｣、｢一条の涙｣があり、また｢一双の涙｣｢一泓の涙｣のようなとても珍しい表現もある。数字｢一｣を用いているもののなかには、｢一掬の涙｣｢一升の涙｣があり、｢掬・升｣によって夥しい量の涙になってしまう例もある。つまり、｢一｣を用いても十分に誇張表現ができるわけである。さらに、｢一陣の涙｣、｢一時雨の涙｣、｢一村雨の涙｣など、激しい涙の流し方の表現もある。数字｢一｣では足りないときには、｢二・両・三｣や｢幾・数・多｣などを利用していて、表現の多様さが見られた。数字が大きくなるとどうなるのかを見ると、｢十｣の例はなく｢百｣と関連した例も微々たるものであった。大部分が｢千・万｣に限られ、｢千・万｣の数字そのものは数えきれないほど多いという意味を持っている。｢千・万｣を伴う表現では｢千行の涙｣と｢万斛の涙｣という二つのタイプが主流である。｢両行の涙｣から見れば｢千行の涙｣ははるかに多く、｢一升の涙｣から見れば｢万斛の涙｣は甚だ多い。両タイプは慣用的な表現で、日常生活ではあり得ない文学的誇張表現の修辞である。｢千行の涙｣は日本で古い時代から用いられたものであるが、｢万斛の涙｣は明治期に用いられた新しい表現である。特に｢万斛の涙｣は、日本の代表的なおおげささの表現として人口に膾炙している。このように、涙を流すことの形容は単純ではなくかなり複雑で、綿密であることが分かった。本研究では、近世の読本資料を少々参考にしながら近代の涙を見てきたが、近世より多様で豊富な表現が見られた。今後の課題は、数字を伴う表現以外の｢涙｣の修辞はどのようであったのかを詳しく検討していきたい。

This study focuses on Korea and Japan’s different forms of Korean Chinese character verbs in the Japanese language, and uses the “Korean Word list for Studying” as a basis for the study. This study also focuses on how “One Character Chinese Verbs” carry a significant role in both Korean and Japanese. The results have shown that about half of the different forms of Korean Chinese character verbs in Japanese are One Character Chinese Verbs, and the Chinese Verbs/Japanese Native Language Verbs and only Japanese Native Language Verb have been used. However, caution should be taken while using both Korean and Japanese because some cases the same Chinese character verbs derived from Chinese applied in the different forms of Korean Chinese character verbs in Japaneses. Likewise, through classifying by meaning the “One Character Chinese Verbs” with “Categorical Vocabularies”, have seen in order of “Mental and Behaviors,” “Abstract Relations,” and “Natural Phenomenon.” This highlights the similarities of a semantic classification of the “Japanese One Character Chinese Verbs” and the “same forms of Korean One character Chinese verbs in Japanese.” However, “Abstract Relations” verbs were the highest portion among the verbs.

本研究では、韓日で異形で対応する漢語動詞に注目し、󰡔韓国語学習用語彙目録󰡕を基に、韓日異形漢語動詞について考察した。さらに、そのうち、一字漢語動詞を中心にそれらが意味的にどのような分野に見られるかについて見てきた。その結果、韓日で異形対応する漢語動詞には一字漢語動詞が半数近い割合を見せていることがわかった。それらは｢漢語動詞・和語動詞などの対応｣と｢和語動詞のみの対応｣をみせていることがわかった。一方、韓日異形対応の漢語動詞には韓日で同形の漢語を用いるものもあり、それらの対応の際にはより注意が求められよう。韓日異形一字漢語動詞の意味分類からは｢精神および行為｣、｢抽象的関係｣、｢自然現象｣の順で日本語一字漢語動詞･韓日同形一字漢語動詞と同様の結果が得られたが、その割合をみると、韓日異形対応の一字漢語動詞に｢抽象的関係｣の割合が高いことがわかった。

In this paper aims to describe the universality and individuality on Korean and Japanese passive sentences. The results of the analysis are as follows. Ⅰ. Japanese direct passive sentences are paralleled with Korean direct passive sentences and semi-passive sentences. Ⅱ. The reason why Japanese direct passive sentences are paralleled with Korean semi-passive sentences is that they represent a same direction in transitivity. Ⅲ. Japanese indirect passive sentences are paralleled with Korean semi-passive sentences. Ⅳ. The reason why Japanese indirect passive sentences are paralleled with Korean semi-passive sentences is that they represent a same direction in transitivity. Through the results above,　we have clarified that Japanese passive sentences are not paralleled with Korean passive sentences in the same way because of the differences of the verbs. Furthermore, we have found that the two different sentences can be paralleled to each other for the reason that they have a same direction in transitivity.

本稿では日本語の受動文と韓国語とを比較対照して、受動文に現れる普遍性と個別性を示した。本稿の考察結果は次のようにまとめられる。 Ⅰ. 日本語の直接受動文とそれと対応する韓国語は直接受動文と準受動文である。 Ⅱ. 日本語の直接受動文と韓国語の準受動文が対応して現れるのは、受動文に現れる移行の方向性が両文において共通しているからである。 Ⅲ. 日本語の間接受動態構文は韓国語の準受動文と対応して現れる。 Ⅳ. 日本語の間接受動文と韓国語の準受動文が対応する理由は、受動文に現れる移行の方向性が両文において共通して現れるからである。 以上のような考察結果から、日本語の受動文とそれと対応して現れる韓国語の文が異なるのは、各文における動詞述語の相違によるものであることが分かる。また、このように両言語において異なる文同士が対応関係を持つ理由は受動文に現れる移行性の方向が共通しているからであると考えられる。

In this study, an investigation was made regarding meaning and usage of negative command expression in the languages of Japan and Korea such as 'NA' and 'MA'. These expressions can be divided into 'prevention of recurrence', 'deterrence of continuation', 'maintenance of action', and 'prevention in advance' based on the timing when such an action takes place. In the case of 'prevention of recurrence', the action that constitutes the target of a command took place in the past, and the command is used to prevent such an action in the future which took place once in the past or which continues from the past to the present when used together with such adverbs as 'mou or nidoto'. In the case of 'deterrence of continuation', the timing when the action that constitutes the target of the command is the present, and the command is used to stop action that is being implemented presently. In the case of 'maintenance of action', the timing when the action that constitutes the target of the command is the present. Although a negative command is used ordinarily to stop an action, this 'maintenance of action' is used to request maintenance of a certain state to the listener in which he or she is engaged presently at the time when the speaker utters the command. Hence it is possible to use this command together with 'sonomama' which means 'the state as it is without any change'. In the case of 'prevention in advance', the timing when the action that constitutes the target of the command is the future, and the command is used to ask not to carry out an action in advance which has not been implemented yet.

本稿では、日·韓両言語の否定命令表現｢な｣と｢마｣の意味用法を調べた。行為の成立時間によって、｢再発防止｣は、命令の対象になる行為が成立した時点は過去で、過去に一回やったことのある動作、過去から現在まで続けている動作に対して、｢もう、二度と｣などの副詞と共起し、これからはしないようとするものである。｢続行阻止｣は、命令の対象になる行為が成立する時点は現在で、すでに実行している行為をやめるように命じるものである。｢行為維持｣は、命令の対象になる行為が成立する時点は現在である。普通の否定命令がある行為をしないようにするものであるが、この｢行為維持｣用法は、話し手が、発話時にある状態に置かれている聞き手に対し、その状態を維持するよう求めているものである。それで、｢その状態のとおりで変化のない｣という意味の｢そのまま｣などと共起が可能である。｢未然防止｣は、命令の対象になる行為が成立する時点は未来で、まだ実現されていない行為をあらかじめに実行しないように求めるものである。

지금까지의 ｢が｣와 ｢は｣의 출현, 상관관계에 관해서는 많은 연구가 이루어지고 있으며, 그 중에서도 특히 이오리(庵,1997)는 ｢ガ/ハ｣의 구문을 주로 다루어 구문에 있어서의 ｢ガ/ハ｣의 출현이 지시사(この, その)의 존재에 크게 영향을 주고 있다고 하였다. 이러한 이오리(庵1997)의 견해는 ｢ガ/ハ｣출현요인을 ｢지시사의 의미기능(즉, 신정보의 지시인지 옛(구)정보의 지시인지)｣와 관련시켜 논하고 있다는 점으로도 상당한 시사를 불러 일으켰다고 할 수 있다. 그러나 ｢ガ/ハ｣의 출현요인을 오로지 지시사(この, その)의 의미기능에 주목하려한 이오리(庵,1997)의 ｢ガ/ハ｣의 출현에 따른 지시사(この, その)의 존재에 따른 영향성에 관한 견해는 재고의 여지가 있다고 생각한다. 이에 대해 니시야마(西山,2003)에서도 지적하고 있듯이 ｢が｣와 ｢は｣의 구문에 있어서 ｢ガ/ハ｣의 배타적 출현요인은 지시사의 의미기능과 상관성에서 고찰하기 보다, 오히려 조사에 선행하는 명사구와의 상관성에서 고찰한 것이 크나큰 영향을 준다고 하였다. 그래서 본 연구는 ｢が｣와 ｢は｣의 사용구분에 따른 원리와 지금까지 선행연구에서는 조사 ｢は｣와 ｢が｣가 신구(新舊)의 의미로서만 사용되어 왔지만 본고는 ｢は｣와 ｢が｣를 명사구에 주목하여 지시대명사(사물) ｢これ, それ, あれ+ガ/ハ｣에 있어 ｢が｣와 ｢は｣가 기본적인 기능은 상실하고 지시대명사의 성질인 지시의 역할을 수행하는 이중적(二重的) 의미구조를 입증하고, 상관관계를 밝히는데 의의가 있다고 하겠다.

Until now, "ga" and "wa" "As for the emergence of correlated been studied, and especially iori (1997)" ga / wa "syntax is treated primarily flow" ga / wa "in the emergence of to instruct (sono, kono) greatly affects said that these iori (1997) view of the "ga / wa" appearance factor "instructions. the meaning of the function (ie, new information or instructions is a historical (old) information is directed), "are discussed in relation to current events provoked considerable respect, but" ga / wa "the emergence of factors, only the meaning of the instructions in the note features a iori (1997) view of the stock think there are a lot of in response, the niwa (2003), as pointed out in "ga" and "" syntax "ga / wa" means an exclusive feature of the emergence factors correlated with the instructions in the study rather than a correlation between noun phrases in the preceding investigation to study a profound effect, giving indication on (things) and the connection is if you think that the loss of its function so far of this study was not conducted at all, indication on (things) "kore, sore, are / wa" are "ga" and "wa" and the loss of basic functions of the instructions tell the truth, the nature of the influencing role to prove the correlation is meaningful to clarify.

This research aims to investigate and analyze differences as well as similarities found in three respective animals, such as fox, cat and snake, all of which are perceived as animalic metaphors implying femininity, on the basis of the outcomes gained through both internet web pages and proverbs concerned with these metaphors. The outcomes are as follows: ▪ [1 – Fox]: Fox tended to engender metaphors by centering upon its “shape of yes” and the precondition that “it behaves quite intelligently (in a negative / derogatory sense)”. In particular, the latter one has been oftentimes identified during the internet research and this implication to do with fox has long remained unchanged up to the present time. In other words, the image of fox that “it behaves quite intelligently” has negative ramifications and, hence, this has not been utilized in a positive, hence favorable, sense. ▪ [2 – Cat]: Metaphors associated with cat were produced, centering primarily upon cat’s eyes attached to its skull part. The eyes in this context indicate “huge and attractive eyes” that generate positive images to others, not “just plain and expressionless eyes” in a literal sense. And the metaphor like “a woman like a cat” connoted not merely a woman having a liberal / open‐minded and even rowdy personality, but also a good‐looking and physically attractive woman. While words implying only negative images being identified in proverbs, positive images were also found in the internet research. On top of this, terms associated with cat were so diverse that the overall image of cat tended to be by and large changeable. ▪ [3 – Snake]: Metaphors to do with snake center upon its eyes that symbolize “heavy‐handed, crafty and crawly eyes” and their images had a tendency of having more negative ramifications than the first two metaphors. In proverbs were both positive (i.e. auspicious / fortunate face: 吉祥) and negative (i.e. bad omen)‐imaged words found in proverbs, leading to producing rather contradictory outcomes. This result was to a greater extent interesting, especially given that “the metamorphosis of snake” in the Japanese society generally connotes the gradual process of transforming it into to being an object of hatred from being an object of worship like god.

本研究は、女性を意味する動物メタファー、すなわち｢狐｣｢猫｣｢蛇｣をインターネットのWWWページ及びことわざから得られたデータを基にそれぞれの動物の相違点を調査・分析したものである。結果的に｢狐｣は｢目｣の形と｢(悪い意味での)知能が発達した行動を行う｣という前提(理想化)でメタファーが作られており、｢知能が発達している｣という部分がインターネットの調査結果でも目立っており、この部分に関するイメージは、昔から現代まで変化がないと言える。ただし、この｢知能が発達している｣はマイナスイメージであり、プラスイメージとして適用されることはなかった。｢猫｣は｢顔｣の部位の中でも｢目｣に注目して作られていることがわかった。さらにこの｢目｣は、単なる｢目｣ではなく｢大きくて、魅力的な目｣であり、プラスイメージを想起させる｢目｣であることがわかった。また｢猫のような／みたいな女｣というメタファーは｢気ままな性格｣｢気まぐれな性格｣だけを有している｢女｣でははなく、容姿もきれいで魅力的な｢女｣であることがわかった。性別的な問題も｢猫｣は｢非常に女性的｣なイメージを持っていると言えるが、ことわざからはマイナスイメージを意味する語彙だけが検出されインターネットの検索結果ではプラスイメージを意味する語彙も検出されており、またその語彙の種類も異るため、｢猫｣のイメージは変化しやすいと言える。｢蛇｣は｢目｣に注目しており、その｢目｣は｢冷酷で、いやらしく、気持ち悪い目｣と言え、非常にマイナスイメージを想起させるメタファーということがわかった。さらにプラスイメージで｢吉兆｣、マイナスイメージで｢不吉｣という語彙が検出され、矛盾した結果となったが、これは日本社会で｢蛇｣の変遷、つまり神から嫌悪の対称へと変っていった過程を考えた場合、ことわざの結果と一致していることがわかる。このことはインターネットの検索結果からは見られないものである。

This study discussed possible views on time-related words and co-occurrence of '~tabakari' and '~tatokoro' that were considered through 'Aozora' and reached the following results. First of all, considerably strong co-occurrence was found in '~tabakari' and '~tatokoro' in terms of relation of 'ima', a time-related word. Comparing with other time-related words including utterance time, however, ‘~tabakari' co-occurred with time-related words such as ‘saikin’, and ‘kotoshi’ that showed a relatively wide time gap while '~tatokoro' showed co-occurrence with time-related words close to utterance time. In terms of relation with time-related words indicating 'pre-' when utterance happened, ‘~tabakari' co-occurred with time-related words such as ’konomae‘, and ’kyonen‘ that indicated considerably long past before the utterance happened, when '~tatokoro' showed strong co-occurrence with time-related words that are not far from utterance time. In addition, both ‘~tabakari' and '~tatokoro' showed co-occurrence in relation to 'yatto', and 'youyaku', but personal intervention was engaged in both cases. Particularly, looking into relation with 'mada', ‘~tabakari' showed 78 cases of co-occurrence whereas there was none of this case found in '~tatokoro', which indicated that ‘~tabakari' was more likely to make utterance equipped with speaker's personal intervention than '~tatokoro'.

本研究はこれまで論議されてきた｢~たばかり｣と｢~たところ｣について時間語との共起関係という観点から青空文庫を通して考察したものである。考察した結果、次のようなことが言える。まず、｢~たばかり｣も｢~たところ｣も｢今｣という時間語との関係においては共にかなり強い共起関係を見せているが、発話時を含む他の時間語を比較すると｢~たばかり｣では｢最近｣、｢今年｣など比較的時間の幅のある時間語とも共起しているのに比べ、｢~たところ｣では発話時点に近い時間語との共起が見られた。また、発話時以前を表す時間語との関係では｢~たばかり｣は｢この間｣、｢去年｣のように発話時よりかなり遠い過去を表す時間語とも共起しているが、｢~たところ｣では発話時からあまり離れていない時間語との共起が強く見られた。そして、｢やっと、ようやく｣での関係では両方との共起が見られたが、このことは両者とも話者の主観が入っており、特に｢まだ｣との関係では｢~たばかり｣では78件の共起が見られたが、｢~たところ｣では一件も見られなかったことから｢~たばかり｣の方が｢~たところ｣よりも話者の主観的な立場で話す傾向が強いことが分かった。

This article analyzes the properties and durability of young speakers’ words contained in 『The Encyclopedia of contemporary words』 from a perspective of neologism, jargons, young speakers’ words, and fashionable words. As a result, the study discovers the following 4 characteristics. 1. Vowel variations of young speakers’ words: words concerning ｢mood and oral habit｣most frequently emerge in their use, since this tendency is due to the characteristics that speakers of young generation have strong concerns of themselves and mental complexity. 2. The aggregate of the total years from a perspective of young speakers’ words as a subject of analysis: young speakers’ words of 2009 are predominant in use, but the frequency of emergence of each year does not show a big difference from a viewpoint of the comparison for 5 years. 3. The analysis on each part from a perspective of young speakers’ words as a subject of analysis: the most frequent part is related to｢mood and oral habit｣, those words of which denotes evaluation of people or negative connotation in most cases. 4. Durability of young speakers’ words: words associated with｢activity｣have the longest durability and words related to ｢fashion｣ and ｢personal relationship and daily life｣do not last that long. Furthermore, calculating the total years of durability of the words, it is confirmed the fact that the durability of 2.4 years is longer than 1.5 years of the precedent study by Yonekawa Akihiko

本稿は新語、俗語、若者語、流行語の定義やその関係から󰡔現代用語の基礎知識󰡕に掲載されている若者語の特徴とその持続年数に関して詳細に分析した研究である。考察の結果、下記の四つの点が明らかになった。 　一. 異なり語数からみると、「気持ちと口グセ」関連の語が最も多く出現したが、これは他人や自分への関心が強くて精神的にも複雑である若者という世代の特徴が言語生活に反映された結果であると思われる。　二. 延べ語数からみた年度別合計では、2009年の若者語数が最も多かったが、5年間の比較という側面からすると、年度別出現頻度数に大差は見られなかった。　三. 延べ語数からみた部門別分析の結果、最も多く出現した部門は「気持ちと口グセ」関連の語であり、しかも人を評価する語やマイナス評価の語が多かった。　四. 若者語の部門別持続年数は、「行動」関連の語が最も長く持続され、「ファッション」「人間関係と日常生活」関連の語はそれほど長く続かなかった。また、全体の持続年数を計算すると2.4年となり、米川の先行研究の1.5年より長いことが確認できた。

본고는 인터넷의 발달로 인해 생겨난 일본어 신조어 생성에 대해 웹사이트를 중심으로 그 특징을 고찰한 것이며, 그 결과는 다음과 같다. (1) 인터넷 신조어는 여러 법칙에 의해서 생겨나고 파생되는데 그 법칙은 컴퓨터의 일반화와 인터넷의 보급이라는 사회적 요인에 의해서 비롯되는 것을 알 수 있었다. (2) 이러한 신조어는 인터넷의 발달로 인해 빠른 의사소통, 정보전달을 위해 주로 청소년과 누리꾼들이 만들어낸 것으로 인터넷의 사용이 많지 않은 중장년층과의 소통이 점차 어려워지는 것은 당연하며 그럼에도 불구하고 계속해서 신조어가 만들어지는 이유는 사회에 대한 불만, 그 사회를 지탱하고 있는 기성세대에 대한 불만으로부터의 심리적 요인이 있다고 생각된다. (3) 사회문화가 변화, 발전함에 따라서 단순히 KY식 일본어나 축약과 생략 위주의 조어법뿐만 아니라 더욱 다양한 신조어가 나타나고 있음을 알 수 있었다. (4) 인터넷의 발달로 인해 정보의 공유가 더욱 간편해져 소수 집단에 의해 만들어진 신조어가 빠른 속도로 확산되어 유행어로 발달되고 있음을 확인할 수 있었다. (5) 네트워크의 발전으로 인해 보다 빨리 변화에 적응해야 한다는 강박관념이나 정치적, 경제적인 이유로 인해서 많은 신조어가 탄생하고 있음을 알 수 있었다. (6) 인터넷에서는 익명성이 보장됨에 따라 소속감이나 책임감으로부터 벗어나 자유롭게 의사소통이 가능하기 때문에 인터넷 신조어에는 부정적 이미지를 가진 신조어가 많음을 확인할 수 있었다.

This research explored characteristic patterns emerging from Japanese neologisms being created as the Internet continues to develop and evolve itself, by looking into websites. Its results are as follows: [1] Internet neologisms tended to be formed and developed according to a wide range of principles or rules that were derived primarily from “social factors”, such as i.e. the popularization of computer and the ensuing wide spread of the Internet. [2] These neologisms were created mainly by teenagers and “netizens (nuri‐kun)” for the increased need of even faster (and more effective) communications and delivery of information as a result of the incessant development and evolution of the Internet. Hence, it is highly noticeable and to a certain extent natural that they led to worsening further the younger generations’ communicational difficulties with the middle‐aged less familiar with and exposed to the Internet than the former. Nonetheless, the reason why the neologisms continue to be produced lies largely in psychological factors derived from complains about society, especially those made by the older generations still remaining as vital constituents in society. [3] Not merely “KY‐style” Japanese and contraction / omission‐centered word formation but more diverse neologisms were generated, as society and culture continued to develop and change. [4] The further increase in the information sharablility through the development of the Internet enabled neologisms invented by minority groups to be spread and diffused even more rapidly, only to become fad words. [5] The reason behind the creation of neologisms lied in either (a) a sense of obsession with having to catch up with and to get accustomed to new changes that grows amongst those living in contemporary society as a result of the development of networks or (b) other political and economic grounds. [6] The Internet’s capabilities of guaranteeing the anonymity of its users enable people to communicate more freely by relieving themselves from such psychological pressures as sense of responsibility and belonging / allegiance to certain communities (both online and offline). Hence, most of Internet neologisms created tended to imply negative meanings.

재일한국인문학에 있어서 민족성이나 재일성은 재일한국인 문학에서는 보편적인 것이지만, 문학전반에서 보았을 때, 재일한국인문학이기 때문에 가질 수 있는 특수성이라고 말할 수 있을 것이다. 필자는 재일한국인 문학의 ‘조선적인 것’, ‘민족적인 것’이라고 하는 재일한국인문학의 특수성에 대비해서, ‘자아’, ‘실존’의 표출을 보편적인 것이라고 규정해 보았다. 그리고, 재일 1,2세대와 3세대를 연결하는 역할을 하고 있다고 생각하는 이양지의 ｢来意｣를 중심으로 ｢문학적 보편성｣에 대해서 살펴보았다. 재일한국인문학의 문학적 보편성을 알아보는 데 있어서, 주로 이양지의 작품을 살펴본 계기는 이양지의 작품은 재일한국인 의 특수한 상황을 다루고 있지만, 그것은 개인인 자기 자신의 문제로 보고 스스로 해결하려고 하고 있다. 또 그 상황을 벗어나려고도 하지 않았다. 오히려 궁극적으로는 있는 그대로의 자기 자신을 받아들이려고 하고 있다. 이 자체로 보편적인 문학의 길로 접어들었다고 할 수 있을 것이다. 작품 ｢刻 ｣에서는 재일한국인이라고 하는 불행을 순이의 한국유학생활을 통해서 표면에 나타내고 있다. ｢刻 ｣에 있어서 보편성의 모티브는 인간 그 자체의 행복과 불행, 그리고 자존감, 재일로서의 존재감 등을 들 수 있을 것이다. 이에 비해 2년 뒤의 작품인 ｢来意｣에서는 Y라는 등장인물을 통해서 주인공 도모히로는 무엇보다 자신에 대한 깊은 통찰이 있어야 하고 그러한 깊이 있는 시선으로 상대를 볼 때에 그 상대에 대해 이기적이지 않은 올바른 시선을 가질 수 있음을 깨닫게 된다. 인간 누구나가 느끼는 내면의 복잡함, 단순히 선과 악이 아닌 인간관계를 통한 내면묘사를 도모히로를 통해 보편적인 시선으로 그리고 있다.

Though the ethnicity and nature of Korean-Japanese is the universal thing in Korean-Japanese literature, these in might be called a peculiarity in general literature. The author resolve things of chosun and ethnic in Korean-Japanese in addition to the generality. ｢Raii｣ of Yang ji-Lee that bridge 1st and 2nd and 3rd generation of Korean-Japanese was explored in view of literary universality. Literary works of Yang ji-Lee called the 3rd generation literature are dealing with the special circumstances of Korean-Japanese, but these are regarded as individual things and no one even gets out of the situation. They accept themselves just rather deny the home country so her works reach the road of universal lirtature. Eventually, in the work of ｢Gak｣ the Japan-Korean unhappiness which was located deep in the heart shows slightly through Suni's student life in Korea. Peculiarity of Korean-Japanese in Yang ji-Lee’s work is seen as universal view of man misfortune environment. So the motive of universality in ｢Gak｣ is shown as human happiness and unhappiness oneself, a woman’s physiological and make-up experience, existing of Korean-Japanese etc. But, ｢Raii｣is looking for universality through human-relationship of character.

지금까지 『지옥변』에서 원숭이의 보은에 대해 고찰한 결과, 처음에는 원숭이의 등장과정이 부정적인 이미지였다. 원숭이가 처음에는 모든 사람으로부터 생긴 것 자체부터가 미움을 받을 수밖에 없는 부정적인 이미지로 그려지고 있었다. 그러나 이후 작가가 부정적인 이미지에서 탈피시켰다고 할 수 있다. 또한 이렇게 함으로써 요시히데가 오오도노에게 복수할 수 있는 기회를 제공해 주고 있다. 이것은 일본의 문화에서도 알 수 있는 것처럼 주군에 대한 보은을 실현하고 있다고 볼 수 있다. 결과, 이 작품에서는 처음에는 원숭이의 이미지가 부정적이었으나 딸의 사랑을 받음으로서 딸이 가장 사랑하는 아버지의 예술을 승화시키는 긍정적인 이미지로 변해갔다. 즉 이 작품을 통해 현재 독자들에게 우리가 가슴속에 지니고 살아야 하는 것이 무엇인가를 상기시켜주고 있으며 자꾸 잊혀져가는 고마움에 대한 문화의 자세를 원숭이라는 동물을 통해서 생각할 수 있다. 다시 말해서 결국 원숭이는 보은을 통하여 화가 요시히데가 예술적 구원을 얻는데 큰 일조를 하기 위해 원숭이를 등장시킨 의도였다고 볼 수 있다.

In result of the study for gratitude of monkey in “Zigokuhen“ till now, the progress of appearance of monkey was denial image at first. In the first time, it was drawn as denial image not only to be hated from itself of all human being. However, it may be said that the writer may make to cast off from the denial image after all. And also, by this kind of works, it gives chance to provide to revenge to Oodono from Yosihide. Even if we can understand from the culture of Japan, we may think it will be a realization of kindness for his master. in its result, in this works, the image for monkey was denial image, but it changed to an affirmative image to make sublime the arts of father since he receives from his daughter. For example, through this works, it will remind what is the things to the readers to live with our mind and also we can think through the animal who is monkey for cultural attitude for thanks. If I saying again, we may think that Yosihide may appear monkey to get big help to get an artistic rescue.

모리 오가이는 ｢舞姬｣와 더불어 유학 3부작 발표이후 14년간의 공백을 두고 ｢半日｣을 기점으로 본격적인 후기문학 활동을 재개한다. 그의 후기문학에 앞서, 그는 서양희극이나 소설의 번역 작품을 상당수 발표하여, 오가이 문학은 전․후기작품을 연구하는 방법은 다소 어려움이 있다. 이에 본 연구는 하나의 키워드를 중심으로 각 작품을 모색하여 접근하는 방법을 취하고자 한다. 그 중 <舟>는 단순한 소재가 아니라, 그 수법 또한 여러 작품에 걸쳐, 하나의 구도를 그리는 듯 묘사된다. 이에, 오가이가 묘사한 <舟>는 어떠한 구도로, 어떻게 설정되고 있는지, 의구심을 갖게 된다. 그리고 작가는 왜 <舟>를 통해 나타내고자 했는지 의문이 든다. 우선, ｢高瀬舟｣의 <舟>는 작가가 직면한 내면의 문제를 가장 정점으로 표현한 작품이다. ｢高瀬舟｣는 등장인물간의 객관적인 상황을 전개하고, 그 결과에 대해, 오가이는 스스로 이해하기 어려운 자신의 관점을 <舟>를 통해 제시한다. 즉 이는 <舟>를 매개로, 작가 내면의 문제를 제시하고, 해결 구도를 찾으려고, 여러 방법으로 시도하는 것은 아닐까 생각한다. 이 같은 관점은 ｢百物語｣｢灰塵｣등에도 <舟>를 통해 중년을 맞은 자신의 입지와 심경을 표현한다. 나아가｢鷗外漁史とは誰ぞ｣,｢生田川｣에도 <虛舟>에 대한 강한 의지로, 작가자신을 향한 질책을 표현한다. 즉, 오가이 작품에 묘사된 <舟>는 자신의 문제점을 제기, 자각에 대한 표현, 향후 자신의 의지를 나타내어, 오가이 삶을 전반적으로 표현한 구도로 보인다. 이 같은 <舟>의 구도는 ｢독일일기｣｢고쿠라일기｣에서도 나타나 있다고 여겨진다.

Mori Ogai earnestly resumed his latest career as a writer with his work "Hannichi” (A Half Day) as the starting point after 14 years of absence since his Yuhak trilogy as well as "A Dancing Girl". He published a number of works translating western fictions or comedies before starting his latest career. So it is slightly difficult to study his works in the early and later period. This paper tried to examine each work with a focus on one keyword. "A Boat", one of his works, described a composition like a drawing in several works without using a simple material. Thus, we would like to know about what kind of composition Ogai set up in "A Boat". Furthermore, we also want to know what he wanted to show through "A Boat". First, "A Boat" in "Takase Bune" described the issues which most definitely Ogai faced in him. "Takase Bune" deploys the objective situations among characters and Ogai presented his own viewpoints that were difficult for him to understand. In other words, it seemed that he presented his inner issues and tried several approaches to find out the solution through his composition, with a boat as the medium. This viewpoint expresses his position and mind in the middle years of his life through "A Boat" in "Hyaku Monogattari(百物語)" and "灰塵". In addition, he also described reproach to himself with the strong will for "虛舟" in｢鷗外漁史とは誰ぞ｣and｢生田川｣. In other words, "A Boat" described in his work seems to have the composition describing his overall life by presenting his own problems, expressing self-awareness and demonstrating his will towards himself. Such a composition in "A Boat" is also identified in "German Diary" and "Kokura Diary".

본 연구는 일본사회의 하나의 특징이라고 할 수 있는 종교적 유연성이 신불혼효사상을 만들었으며 그러한 오랜 흐름이 메이지시대에 들면서 신불판연령(神仏判然令)으로 정리되는 배경과 경과에 대해 알아보고자 한다. 그러한 과정의 필요성과 영향에 대해 검토하고, 그 결과로써 일본사회의 종교라는 의미에 대해 고찰하고자 한다. 게오(慶応) 4년(1868) 3월 28일, 메이지 유신정부는 신불혼효를 금지하고 사원과 신사를 분리하도록 명하는 신불판연령을 내린다. 메이지 초년 종교를 둘러싼 큰 변혁을 어떻게 파악할 것인가는 일반적으로 그것은 국민국가 형성에 필요하고도 동시에 보편적 현상으로서의 일본적 성향에 의한 개혁이었다고 정리 할 수 있다. 그러한 현상 중의 하나로 메이지 초년의 신불판연령은 그 시작이라 할 수 있을 것이다. 즉 유신정부에 따른 일련의 종교정책은 국민 국가형성에 동반한 종교적 합리화의 전형적 사례로 파악해야 할 부분이며 신불판연령도 그러한 조치의 한 과정이었다고 생각되기 때문이다. 일본인 연구자 중에는 신불판연령은 일본의 종교문화의 혁명을 위한 기본적인 측면으로 보는 이도 있다. 또한 신불분리를 중대한 문화혁명으로 끌고 가고자 하는 경향도 있다. 하지만 필자의 결론은 신불판연령과 같은 일련의 메이지 초년의 종교행정은 실책이라고 판단한다. 그것은 가장 일본적일 수 있었던 신불사상의 교류중단과 문화사의 부정을 의미하는 점에서 그러하다.

In 28th March 1868(GEIO four-year), MEIZI the revitalizing reform government prohibited ZINBUTSUKONKOU and ordered ZINBUTSUHANZENREI to separate temple and Shinto temple. Early MEIZI in general, the revolution related to religion is necessary to formation of the nation. Also it was reform toward Japanese as a universal phenomenon. So religion policy by the revitalizing reform government is understanded as a typical case of religious rationalization with nation formation. And ZINBUTSUHANZENREI was a process of implement. Some of the researchers regard ZINBUTSUHANZENREI as a basic aspect for Japanese religion and culture revolution. Also they tend to consider ZINBUTSUBUNRI for important culture revolution. But my conclusion is that religious administration such as ZINBUTSUHANZENREI early MEIZI is mistake. That means stop communicating of Shinto & Buddhism and denying the cultural history.

I think as follows for issue of SHIBA`s "The Japanese and Japanese culture." 1) Buddhism and Confucianism of the continent are considered to be done the foundations of the Japanese culture on　recognizing the specificity of the unique position in Japanese culture, In addition, for claims of SHIBA that Confucianism and Buddhism has not been established as “a system and lifestyle”, could not have full support with some question. 2) Confucianism and Buddhism of CHOSUN brought about the negative effects that too much to admit ideation unrealistically. And consider it is a result of Political and geographical point as peninsula country. And then, SHIBA as a novelist to take care of historical material and empirical science, I would like to point out in relation to Korea, he was not really. 3) It is considered that there should be a deep research about the "perception of reality" and "subdivision of era." I think as follows should be positively evaluated for issue of SHIBA`s "The will to the Japanese." 1) Suffering that the country also interested in the real economy as a community leader and intellectual. And not only called for actively worry about the future but also practice that has proposed a solution by himself. 2) To recognize about the illegitimacy of the Pacific War and management of Manchuria. 3) Notifying with understanding that the weakness and danger of Japanese and Japanese culture frankly. 4) Expressed the opinion that the negative effects of Confucian culture outspoken against Korea. On the other hand, I should point out the possibility of a propensity to realistic non‐ideal method which have highlighted the ethical and philosophical despite based on the universality and the foundation of science and rationality. In addition, I would like to raise a question that "Etiquette" to be protected as a human being in this chapter why not that different from "system and lifestyle" of Confucianism and Buddhism ". And I should also point out the lack of documentation and empirical contradiction between the opinions that "CHOSUN was the country of zero money" and "CHOSUN had a trade with Japan as much as between Japan and Netherlands". Then, I wish to challenge for future research on the possibilities of mystical element of mysticism as an anti‐mysticism, multiple criteria may have been inherent in the fragmented era, and could have been included in recognition of his work and history of inward propensity to be pessimistic. “The criticism of the SHIBA's viewpoint of history’’ of Akira Nakatsuka and Masanori Nakamura are as follows. And I also agree. 1) It is impossible `The bright Meiji’ and `The blue Showa’ which like a classification history of one‐dimensional, Piecemeal and Non‐continuous. 2) The view point of "Homeland defense war" and position of the "Theory of irresponsible Emperor" are showing a lack of objectivity and scientific modern rationality which are the same as the general theory of distorted masses. 3) Problems of perception of reality that about lack of knowledge on the current state of CHOSUN and indifference to the Taisho Period were caused by neglect of the role of people and economic factors. 4) "Truth" and "Facts" must be the basic understanding of history. Universality is made from the truth and facts. And so it can be impressed on a new era of its universality.

『日本人と日本文化』の司馬の論点について論者は、1) 日本文化ならではの特異性を認める立場で、大陸の儒学と仏教が日本文化の根幹であると考える。さらに、儒学と仏教が｢生活習慣や体制｣として定着していないという司馬の主張に対しては、疑問点があり全面的賛同はできない。2) 朝鮮の儒学と仏教が、非現実的に観念化しすぎてしまって弊害をもたらしたのは認めるが、それは半島国の地理的・政治的結果のものであると考える。また、科学的・実証的資料を大事にする歴史小説家としての司馬が、朝鮮関係においてはそうでもなかったと指摘したい。3)｢時代細分化｣と｢現実認識｣に関する深層研究が要ると考える。『日本人への遺言』の司馬の論点について論者は、1) 社会のリーダー・知識人として実物経済にも関心を持って国のことを苦悩し、将来について積極的に心配のことを呼び掛けたばかりではなく、解決策を提案し自ら実践したこと。2) ｢太平洋戦争｣｢満州国経営｣の不当性を認めていること。3) 日本人と日本文化の弱点や危険性を見抜いて素直に述べたこと。4) 朝鮮儒教文化の弊害に対して率直な意見を表明したことは、肯定的に評価すべきだと考える。反面、合理性・科学性・普遍性を根幹としながらも、倫理的・哲学的接近方法を強調している理想的・非現実的性向の可能性を指摘せざるを得ない。さらに、ここで言っている人間として守るべき「礼儀作法」は、「生活習慣と体制」化した儒教と仏教とは違うものなのかという疑問点を提起したい。そして、「朝鮮は貨幣ゼロの国」といったのと｢朝鮮は日本とオランダ並みの貿易をしていた｣という意見の間の矛盾と実証的資料欠如を指摘しなければならない。さらに、反神秘主義者としての神秘主義的要素、時代細分化に内在しているかも知れない多重的基準、悲観的で内向き性向が彼の作品と歴史認識に含まれている可能性は今後の研究課題にしたい。中塚明と中村正則の｢司馬史観批判論｣は次のとおりであり、論者も同意する。 1) ｢明るい明治」「暗い昭和」という一次元的・断片的・非連続的歴史区分はあり得ない。2) 日露戦争、満州国経営の名分である「祖国防衛戦」と戦争に対する「天皇無責任論」の立場は、歪められた大衆的一般論と同様で、合理的・科学的・近代的客観性の欠如を見せている。3) 朝鮮の現状に関する知識不足、大正期への無関心などの現実認識の問題は「民衆の役割と経済的要因の軽視」が要因である。4) 歴史認識の基は｢事実」と「真実」でなければならない。事実と真実から普遍性は作られるし、その普遍性の上に感動できる新時代が期待できる。

This article examines Utsunomiya Tarō's (1861-1922) role in subduing the March First Movement of 1919 in Korea and tries to give an insight into Utsunomiya’s perceptions regarding Korea and its role as a Japanese colony. Utsunomiya was General-in-Command (gun shireikan) of the Japanese troops in Korea from 1918 to 1921 and thus he was in a crucial position for dealing with the March First Movement. Utsunomiya saw the movement as assemblies of “blind masses” following only a few leaders. Thus he tried to limit the use of violence against the masses. Nevertheless brutalization escalated, as can be seen in the Cheamni Massacre of April 15th 1919, when twenty-nine men were trapped inside a church that then was set on fire by Japanese troops, causing the men to burn alive. Arguing against the Western Missionaries who tried to make the allegedly barbaric behavior of the Japanese public in the world press, Utsunomiya himself wrote several memoranda and articles about his views on the Korean peninsula, working out strategies to “pull the Koreans over” to the Japanese side, all the while trying to defend himself and his troops against what happened in Cheamni. It will be argued that Utsunomiya, as a military-intellectual, played a crucial role in working out the basic guidelines of what was later to become institutionalized as the “Cultural Policy” (bunka seiji) of colonial rule in Korea, and also exercised a traceable influence on his superiors.

宇都宮太郎(1861-1922)は1918年から1921年まで朝鮮の軍司令官だった。三・一独立運動を鎮圧することが彼の責任であったが、当時、彼は毎日日記を詳しく書いたので、彼の日記を通して三・一独立運動の鎮圧過程をよく見ることができる。本稿でまず、宇都宮の生涯と彼の日記をどうみたかを紹介し、彼が三・一独立運動の鎮圧過程で受け持った役割について説明した。宇都宮は武力鎮圧を指導したにもかかわらず、朝鮮人との親密な交流を持っていたため、自分が朝鮮人の心やおかれた状況を把握していたと信じていた。その信頼を土台に、彼は暴力ではなく、改革の必要性を訴え、そのような思想を流布した。彼が書いた文からみた彼の思想と朝鮮に対する認識、すなわち宇都宮が｢文化政策｣に及ぼした影響を説明し、宇都宮の上司に対する影響力を調べた。

GHQ의 의도하에 개정되고 공포된 일본국헌법은, 천황을 ‘일본국의 상징’으로 만드는 것으로 일본을 ｢무장해체｣할 생각이었다. 역사적인 경위는 본문에서 개략하고 있지만, 맥아더의 의도가 크게 반영된 일본국헌법은 결과적으로 ‘천황제’의 존속을 가능하게 했다. 이처럼 단절되지 않고 계승되었다는 점에서 현대일본의 상징천황제는 폐해를 잠재하고 있는 것이다. 천황제는, 역사적 반성도 전쟁책임에 대한 어떤 처벌도 받지 않았다. 뿐만 아니라 전전의 절대군주였던 천황은 일본국 국민을 통합하는 총람자로 그 지위를 계승하였다. 즉, 본질적인 문제점을 안고 있는 채, 천황은 일본국을 ‘상징’하는 존재로 변모했다는 것이다. 문제는 일본의 천황이 일본신화가 담보하고 있는 존재라는 것이다. 신화란, 신화를 계승하는 집단의 아이덴티티를 상징한다. 이점에서 전후의 상징천황은 일본국의 아이덴티티를 대변하는 표상이 될 수 있고, 일본이란 집단의 기억을 전승하는 매개가 될 수 있다는 것이다. 그러므로 현대일본이 상징천황을 통해 새로운 ‘천황상’을 창출하는 행위는 집단적 기억의 윤색을 가져오게 될 것이며, 역사인식의 왜곡을 조장하는 기억의 공동체가 될 수 있는 것이다.

Amended and promulgated under the intention of GHQ Japanese Constitution, the Emperor a symbol of Japan as Japan by creating a "dismantling militant" was going to do. Inspector at the historic overview of the body, but MacArthur's Japanese Constitution is intended largely as a result reflected 'emperor' has made possible the continuation of. Thus in that unbroken succession of modern Japanese emperor is a symbol of the potential dangers and will Emperor, the historical reflection of the war did not receive any punishment for the responsibility. As well as toured the Emperor of Japan was an absolute monarch to consolidate national overview of the status of party succeeded. In other words, while holding substantial issues, the Emperor of Japan to the 'symbol' was transformed into the present is. The problem with Japan's Emperor, the Japanese myth is that the presence in mortgage. The myth is a symbol of the identity of a group to succeed. In this regard, a symbol of post-war to represent the identity of the Emperor of Japan will be represented, and Iranian collective memory of Japanese tradition, is a parameter that can be. Thus, the modern symbol of the Emperor of Japan through the new 'Image of the Tenno' collective memory of the act that creates will be led to embellishment, distortion of history that promotes awareness of the community will be good memories to remember the community can be is that.

슈겐도는 일본의 산악종교이다. 슈겐도를 실천하는 야마부시(山伏)들은 성스럽고 영험한 산에 들어가 수행하였다. 야마부시들이 활동하는 산에는 슈겐도 창립시기부터 여성금제였다. 하지만 시대의 추이에 따라 대부분의 산은 해금이 되었지만 오미네산은 아직도 여인금제 구역이다. 해금에 반대하는 측은 슈겐도 종단과 신자 집단인 코, 그리고 숙박지인 도로가와 주민들이다. 반대하는 이유는 3그룹 모두 ‘전통유지’이다. 종단 측의 입장은 엔노교자 입적 1300년을 기념하여 시대의 추이에 따라 해금하고자 하였으나 얏코의 관련자들의 맹반대로 철회하였다. 얏코를 구성하는 신자들은 옛날의 재가수련자와 같은 이미지를 스스로 가지고 있다고 믿고 있다. 오미네산지와 관련된 행사나, 직접 오미네산지에서의 수련도 하기 때문에 그들에게 전통의 의미는 다른 집단보다 강하다고 볼 수 있다. 야마부시를 상대로 숙박, 식사, 위장약 등의 판매에 의거해서 생활을 유지해 왔던 도로가와의 지역민은 해금이 되면 찾아오는 손님이 적을 것이라는 지극히 현실적인 이유로 전통를 주장하고 있다. 본고에서는 현재에도 여인금제가 유지되고 있는 오미네산을 중심으로 해금을 반대하는 측(3그룹)의 주장을 푸코의 문화권력으로 재고해 보았다. 문화권력은 그 문화를 만든 인간을 오히려 통제하거나 차별, 배제하는 것을 말한다. 종단은 해금으로 인하여 신자집단과의 갈등이나 신자 이탈을 우려하고 있고, 얏코는 야마부시들의 위상이 흔들릴 것이라는 것, 도로가와 지역민은 생활고를 염려한다. 그래서 그들은 전통이라는 권력으로 해금을 반대하고 있다. 그러나 전통유지라고 하면서도 교단과 코, 도로가와에서는 편의에 따라 시류에 따라 여인금제 구역을 폐지하기도 하고, 축소하였다. 즉 오미네산의 수행자들의 전통문화는 남성이 주체자가 되고, 주체자들은 전통이라는 권력을 앞세워 그들의 감추어진 권익을 추구하고 있었던 것이 된다.

Sugendo is a Japanese mountainous religion. The Yamabusi people believing in and practicing Sugendo went into the scared and miraculous mountain to practice it. The mountains where the Yamabusi people are active have been closed for women since foundation of Sugendo. However, with the change of times, the ban on most of the mountains was lifted except Mt.Omine. The people who oppose to lifting the ban are the Sugendo religious order, YaKo, a group of believers, and Dorogawa residents who live in the stopping place. The reason of objection by all three groups was ‘Preserving tradition’ The order tried to lift the ban celebrating 1300th year since Enogyoja passed away with the change of times but had to withdraw the plan due to fierce objection by the Yako people. The believers constituting Yako believe that they themselves have a image of trainers who haven’t join the Sangha. Since the Yako people attend ceremonies related to Mt.Omine and practice training in Mt.Omine, the meaning of the tradition is much stronger than that of others. Dorogawa residents who have made a living by providing accommodations and meal, and selling stomach medicines make a practical argument that the number of visitors will decrease once the ban is lifted. The article reconsidered the arguments by the three opposing groups focusing on Mt.Omine which is still closed for women based on the Foucault’s cultural power. The cultural power means to ironically control, discriminate or exclude humans who themselves made the culture. The order concerns that there might be conflicts between a group of believers and the believers might leave the order, Yako fears that their status might fell greatly and Dorogawa residents worry about suffering from the hardships of life if the ban is lifted. All of them, therefore, oppose to lifting the ban in the name of tradition. But indeed the three groups have abolished or reduced the size of closed area to their convenience and the times. In other words, the main force of the cultural tradition is males and they have been pursuing profits taking advantage of the powerful tradition.

This is an anthropological study in business administration concerning the sodality (network). In the 21st century,　every developed country proceed the service Innovation policy in order to increase productivity. New product is easy to become commoditization in the today's market. Communication between consumers and producers (companies) is more important for the value-creation opportunity. By such a background, "the ethnography" has been introduced in the United States. Ethnography is a qualitative research method in cultural anthropology. Practice anthropologists and the applied anthropologists working for the American companies have been developed. Japanese learned "the business use ethnography" from the United States and changed it slowly to match the way of the Japanese business and market. Finally it became to be called "ethno" in the short time. In this background, there was some reason such like the costs or the short of talented specialists. However, it caused more by the business transferring structure in the marketing research industry in which is different from the one in Europe and the United States. The marketing researchers call this "trust" and consider this business connection important above all. The industrial application of the anthropological field-research methods became different between in Japan, Europe and the United states due to the different acculturation. Japanese marketing research method is supported by the sodality which constructs the Japanese market business relationships.

本論文は，ビジネス界における社縁＝人びとのつながりについての経営人類学的研究である。 21世紀になり，先進国はサービス産業の生産性を高めるために，各国で産学官連携のサービス・イノベーション政策を行っている。新商品が市場に出てもコモディティ化しやすいこんにち，消費者と企業が価値を共創するためのコミュニケーションが重要になってきている。そこでマーケティング・リサーチに文化人類学の質的調査の手法を導入した｢エスノグラフィ｣という方法がアメリカで編み出された。エスノグラフィというのは文化人類学者がフィールドで行う質的な調査方法で，アメリカ企業では実践人類学者や応用人類学者が企業の中で研究開発を進めてきた。ビジネス使用になったエスノグラフィをアメリカから学び，日本に導入されると，日本のビジネスのやり方に合うように手法は徐々に変化し，｢エスノ｣と呼ばれる短時間の調査の方法に変化していった。その背景には企業のコストや専門性の高い人材が不足しているという理由もあるが，大きな原因として，企業を含めた日本国内のマーケティング・リサーチ業界の仕事の受け渡し構造が欧米とは異なっている点が指摘できる。これをマーケティング・リサーチャー達は｢信頼｣と呼び，このつながりを何より重要に考えている。文化人類学的調査方法の産業応用が欧米と日本とで異なるのは，いわば文化変容の違いであり，日本独自のマーケティング・リサーチはビジネス界の構造を支える社縁によって支えられている。

This research is conducted with the purpose of proposing the academic idea to framework for the higher education institutions in present Japan. The higher education institutions were subject to the influence of an education policy, and have changed. As a result, the border of the higher education institutions became vague. As the first step to clear the problem, the author tried to clarify the expansion and the diversification of the universities characteristics in Japanese higher education policies. As a result, there was not the change of the universities characteristic in Japanese higher education policy. But, the author elucidated that the factor of change was in a relation of the universities and the professional training colleges.

日本の高等教育機関は，多くの政策の影響を受け，さまざまな変化を遂げてきた。その結果，日本の高等教育機関は量的拡大とともに多様化が進んできたが，その一方で，同じ資格取得を目的とする大学と専門学校が存在するなど，境界があいまいになってきている問題が生まれた。このような現状を踏まえ，日本の高等教育機関は，多方面からそれぞれの機関の目的の整理，役割分担が求められている。そこで本稿では，現在の日本の高等教育期間が抱えている問題の一つである境界のあいまい化解消の為の学校種の整理に向け，高等教育および大学に関する政策に焦点をあて，法律上の定義の変化，量的拡大と政策の変化，質的保障，特質の変化の視点から分析を行った。その結果，大学の特質には変化がみられなかったが，一方で量的拡大による対応のあり方に関する政策および大学と専門学校の関係性に変化があることがわかった。加えて，大学の量的拡大に関する政策は，社会からの様々な影響を受けた結果，大学の質を守るための設置抑制から，緩和，抑制撤廃へと変化し，政策における大学の質の守り方も，排除や抑制から対応のあり方へと変化する一方で，大学が専門学校の分野に参入し，専門学校の教育も大学の教育と同等と認められるようになったことで境界のあいまい化が生じたことを解明した。

The aim of this paper is toinvestigate the issue ofintegritybetween policy planning and actual condition of “300,000 International Students Plan” from the perspective of its main aim: acquisition of high skilled human resources. Case study focuses on emerging problems as follows. Firstly, providing international students classes only in English language causes their further problems with employment in Japan. Secondly, the number of students from East Asia is noticeably greater than number of students from other countries. This disproportion shows a weakness of strategy to gain global human resources. Finally, gap between number of humanities and science/engineering students does not meet with the demand on a labor market. In conclusion,“300,000 International Students Plan” needs enhancement due to a low level of integrity between plan itself and actual results of putting it into practice. As a future study goals I aim to not only highlight issues connected with “300,000 International Students Plan” but to suggest improvement strategy

本研究では、30万人計画の数値目標ではなく、その目的である｢高度人材の獲得｣を如何に効率的に達成するかを前提課題として設定する。そのうえで、高度人材獲得という観点から、受入れの実態、雇用の実態に係る制度上の問題点を明らかにし、30万人計画の政策的整合性を判断する。本研究のアプローチによって、次のような問題点が浮かび上がった。まず、英語のみによる教育が、日本社会において就職の阻害要因となる点である。次に留学生受入れが東アジア出身の学生に偏っており、グローバル人材獲得戦略としての効果が弱い点である。そして、留学生の学問領域の偏り(理系・文系の規模的ギャップ)による労働需給条件の不一致が生じている点である。これらをもとに、30万人計画は、改善すべき課題をいくつか抱えており政策的整合性は高いとは言い難いと評価した。今後、これら諸課題の改善策を模索し、いかに効率よく高度人材の獲得を進めるかという視点での施策が求められる。今後の研究課題としては、本研究の到達点が30万人計画の課題を明らかにする段階までであったが、今後は、それだけに留まらず課題に対する改善策を提示する。

본 연구는 정권유지냐, 정권교체냐가 최대 쟁점이었던 2009년 일본 중의원 선거에 사용된 정치광고를 내용 분석하여 각 정당별 메시지의 소구내용, 소구방향, 소구기법에 있어 어떠한 특징과 차이를 보이는지 살펴보았다. 내용 분석에 활용된 신문광고는 총 58편이었다. 분석결과, 2009년 일본 중의원선거는 자민당(17편)이 가장 적극적인 캠페인을 전개한 것으로 나타났다. 자민당은 민주당의 정책에 대한 명시적 네거티브 표현의 광고가 대부분을 차지했다. 이것은 정권 유지냐, 정권 교체냐가 최대 쟁점이었던 2009년 중의원 선거전의 특징에 기인한다고 볼 수 있다. 한편, 민주당은 광고 편수가 6편에 불과했지만, 여당인 자민당과는 대조적으로 여당을 비방하는 부정 광고는 한편도 없었으며, 정책 중심의 일관된 메시지 전략을 구사한 정당광고가 많이 게재된 것으로 나타났다. 민주당의 정당광고에 사용된 슬로건은 ‘정권교체’다. 2003년 10월 중의원선거 때 내걸었던 ‘일본의 선택’에서 한걸음 더 나갔다. 정권선택의 방향을 각인시키기 위해서이다. 미래지향에서는 개혁을 주장했고, 사회·경제 분야에서는 복지, 노후, 연금, 교육, 의료, 지역주권, 경제, 세금 등의 ‘국민생활이 제일’이라는 점을 강조했다. 국제 관계에서는 미국에 치중한 자민당과는 달리 미국과의 대등한 파트너십, 아시아 중시 쪽에 무게중심을 옮겼다. 한편, 자민당의 정당광고에 사용된 슬로건은 ‘일본을 파괴하지 마라’, ‘일본을 지키는 책임력’이다. 2005년 9월 중의원선거 때 내걸었던 '우정(郵政)선거' 와는 확연히 다른 방어적 광고표현이다. 이는 자민당이 2009년 중의원 선거를 민주당과의 사활을 건 총력전으로 임했음을 보여주는 대목이기도 하다. 이는 정치광고가 당시의 자민당 내면세계를 잘 비추어주는 거울과 같은 역할을 하고 있음을 잘 보여주고 있다. 본 연구결과가 연말 대선을 앞둔 국내 정치캠페인 활동에 적극적으로 활용되기를 기대한다.

The purpose of this study is to analyze political advertisements of the 45th House of Representatives Election of Japan with the perspective of message content analysis. This study examines political advertising messages appearing in 58 newspaper ads were selected in this study. Results of this study showed that there were differences of political messages between The Liberal Democratic Party(LDP) and The Democratic Party of Japan(DPJ). The Liberal Democratic Party used issues-based and image-based advertising on the other hand, The Democratic Party of Japan used issue-based advertising. Both parties mostly focused their policies on Social Problems and economy. However, The Democratic Party of Japan used Social Problems-based more, and The Liberal Democratic Party used economy-based more. The Liberal Democratic Party executed negative advertising, however The Democratic Party of Japan didn’t use this type of advertising. This study also found that The Democratic Party of Japan didn’t use negative advertising strategies but used advertising strategies focusing on earning support from the people. On the contrary, The Liberal Democratic Party used the negative image-based strategy to show their superiority over The Democratic Party of Japan. Based on these findings, this study suggests several implications for associated election campaigns.

This study presents a consideration about a community which had mutual aid. So we choose especially volunteer from a large number of people for building it and present factors related to welfare sense. We investigate volunteers who belong to volunteer liaison council. We analyze the reason for participating volunteer as a dependent variable and volunteer’s attribute and sense of community as independent variables. The results show tending to high ratio for volunteers over the age of 60 who are interested in welfare and who has attachment to community and who are altruistic. So it is important that welfare institution like a council of social welfare relate to the above-mentioned volunteers and so they are conscious of community-based welfare promotion.

本稿では、地域社会に多数存在する担い手の中でボランティアに注目し、その福祉意識の規定因子との関連性を分析し、ボランティアへのアプローチの考察を行い住民の支え合いのある地域社会の形成実現への一試論を示すことを目的とする。A市ボランティア連絡協議会に登録しているボランティアを対象にした実態調査をもとに、ボランティアの参加理由｢福祉に関心があった｣を従属変数、ボランティアの属性、地域意識などを独立変数として分析を行った。｢福祉に関心があった｣とする者は、60歳以上、地域への愛着が高く利他的である人の割合が高い傾向にあった。このような者に、地区社会福祉協議会といった福祉の専門機関が関わり、地域福祉推進という視点を持って新たな行動に繋げることが住民の支え合いのある地域社会形成に向けて必要であると考える。

본 연구에서는 기업가 유형에 따른 조선인 기업가의 사회적 배경을 살펴보았다. 본 연구에 대한 분석결과를 종합하면, 다음과 같다. 첫째, 출생시기별 특성을 살펴보면, Ⅰ·Ⅱ유형의 경우는 1890년 이전 출생한 비율이 높았지만, Ⅲ유형은 1890년 이후 출생한 비율이 상대적으로 높은 것으로 나타났다. 둘째, 출신지역별 특성을 살펴보면, Ⅰ·Ⅱ유형의 경우는 서울이나 경상도 출신이 높게 나타난 반면, Ⅲ유형은 서울 출신이 높은 비율을 보이면서도 상대적으로 기타 지역이 다른 기업가에 비해 상대적으로 높은 비율을 나타냈다. 셋째, 활동시기별 특성을 살펴보면, Ⅰ·Ⅲ유형의 경우는 1920년대와 1930년대를 기점으로 활동한 비율이 높게 나타난 반면, Ⅱ유형은 상대적으로 모든 시기에 거쳐 비교적 고르게 활동한 것으로 나타났다. 넷째, 학력별 특성을 살펴보면, 모든 기업가(Ⅰ·Ⅱ·Ⅲ)유형은 한문을 수학한 경우의 비율이 대학교나 중등학교에 비해 상대적으로 높은 특성을 나타냈다. 다섯째, 경영다각화 특성을 살펴보면, Ⅰ유형의 경우는 3개 업종을 경영한 비율이 높게 나타난 반면, Ⅱ·Ⅲ유형은 2개 업종을 경영한 비율이 높은 것으로 나타났다. 여섯째, 업종별 특성을 살펴보면, Ⅰ유형의 경우는 혼합(제조업과 비제조업)의 비율이 높게 나타난 반면, Ⅱ·Ⅲ유형은 비제조업 비율이 높은 것으로 나타났다. 본 연구를 통해 얻어진 결과들은 최근 기업가의 사회적 배경에 대해 중요하게 인식되는 시기에 국내외 기업가(경영자)들에게 많은 시사점을 제공해 줄 것으로 기대된다. 또한 조선인 기업가들은 기업가 유형에 따라 기업가의 사회적 배경이 다르게 나타난다는 사실을 새롭게 인식할 수 있는 계기가 되었다.

The purpose of this study was to examine the social background which were characteristics of Chosun entrepreneurs under Japanese imperialism through the research sources, that is ‘personal history(personal statements, resume) of entrepreneurs’. The analysis of this study can be summarized as follows: First, the birth time of the Chosun entrepreneurs in the type Ⅱ(type of landowner birth) was in 1880-1889 for the most part, the rest〔Ⅰ(type of aristocrat and bureaucrat birth)·Ⅲ(type of ordinary people birth)〕belonged in 1870-1879 and 1890-1899 with sequence. Second, around half of Chosun entrepreneurs had Seoul as their hometown, the rest of them had Gyeongsang-do and other as their hometown. Third, the activity time of the Chosun entrepreneurs was in the 1930s for the most part, the rest belonged in the 1910s and 20s with sequence. Fourth, Chosun entrepreneurs in the type ‘I·Ⅱ·Ⅲ’ studied Eastern ideas, Chosun entrepreneurs in the type ‘Ⅲ’ had primary school as last degree mostly. Fifth, diversification of Chosun entrepreneurs in the type ‘I·Ⅱ·Ⅲ’ had single business as their major compared with other type. Sixth, Many of Chosun entrepreneurs in the type ‘Ⅲ’ had commerce as their major compared with other type. The result of this study gives entrepreneurs(CEO) suggestions in the time with increasing concerns about the social background of entrepreneurs. Also, this study provides an opportunity to recognize that the social background of Chosun entrepreneurs is different according to the type of entrepreneurs.

The development of LED (Light Emitting Diode) is drawing the attention in terms of saving of energy for global warming. Moreover, since LED can vary their own colors easily, the companies which develop and deal in LED exaggerate the advantages of LED as follow: 1)LED can express lighting colors in according with circadian rhythm; 2)LED can change the impression of the room by the colored lights; 3)LED can appropriately adjust the relationship between the color temperature and the illuminance. We discuss that these effects of LED are limited due to human perception and the development and the use of LED should be done based on human perceptual characteristics.

LED照明は，その耐久性，低消費電力などから地球温暖化のための省エネルギー対策として注目されてきた．しかし，企業はLED照明の省エネルギー以外の利点として，主として調色の容易さを生かした商品開発，商品販売を展開しつつある．そこで，本論文においては，企業が強調する調色の利点を1)サーカディアン・リズムと合致する調色，2)光色がもたらす照明空間の雰囲気，3)快適性を実現する色温度と照度の関係，の3つの観点から整理して論じた．さらに，人間の知覚特性を考慮すれば，LED照明の調色の心理的効果は限定されることを考察し，LED照明の調色，調光には人間の知覚特性を考慮する必要性を論じた．

본 연구는 계획행동이론을 이용하여 일본관광객의 한국문화에 대한 친숙도와 한식소비 태도, 주관적 규범 및 지각된 행동통제, 그리고 한식소비 행동의도 간의 관계를 실증적으로 분석하고자 하였다. 실증분석을 위하여 부산을 방문하는 일본관광객을 대상으로 설문조사를 실시하였다. 설문지는 총 300부를 배포하여 221부가 최종분석에 사용되었다. 자료 분석을 위해 SPSS 20.0을 이용하여 빈도분석과 신뢰성과 타당성 분석을 실시하였으며, 가설 검증을 위하여 AMOS 5.0을 이용하여 공분산 구조방정식모형 분석을 하였다. 분석결과 계획행동이론은 일본관광객의 한국문화 친숙도와 한식소비 행동의도를 과정중심적으로 측정하고 분석하는데 적합한 모형으로 검증 되었으며, 태도, 주관적 규범, 지각된 행동통제 및 한식소비 행동의도에 영향을 미치는 것으로 나타났다. 이러한 결과를 바탕으로 한국문화 친숙도 증진 및 한식 세계화 방안에 대한 시사점을 제시하였다.

This study intends to examine the effects of Korean culture familiarity for Japanese tourist on Korean foods consumption attitude, perceived behavior control, and behavior intention based upon theory of planned behavior. Empirical study with 221 questionnaires for Japanese tourists was conducted frequency test, reliability and validity test, and structural equation model with SPSS 20.0 and AMOS 5.0. Result shows Korean culture familiarity influences significantly to attitudes, subjective norm, perceived behavior control, and behavior intention. TPB also shows the suitable model to explain the relationship between Korean culture familiarity and Korean foods consumption behavior intention. Suggestions are provided for Korean culture familiarity improvement and globalization of Korean foods.

The purpose of this paper is domestic coexistence (Work Life Balance; WLB) with I am in the modern Japanese society, and becoming the topic though I examine factor (the Decisive Factors of Work Life Balance) where policy prescribes fixation and premise to matter and it to come true in the whole world, there is it. In addition, it is judged for a reason and the cause that introduced WLB is rarely fixed in Japanese society from U.S.A. if a searching examination is necessary at various points of view. I showed two kinds of important points that were judged if necessary to understand the cause and reason in the paper that I advanced and read. The one is a point that at first exact concept and justice for WLB must be considered to be it. In addition, a discussion for the correct recognition that what that other one is called WLB and Balance when they do it is a point to be necessary. Finally I pointed out the need of the switch of the idea that based it on the correct recognition for Balance by the conclusion of this paper that I read and pointed out various problems for the condition of Balance in its turn.

本稿の目的は現代日本社会において話題になっている仕事と家庭の両立(Work Life　Balance;WLB)政策が社会全般に定着及び実現されるための前提条件とそれを規定する要因(the Decisive Factors of Work Life Balance)を明らかにすることにある. またアメリカから紹介された WLBが日本社会になかなか定着されていない理由と原因に対して多様な観点での解明が必要であると認識している. したがって本論文ではその原因と理由を明らかにするために必要だと判断される重要なポイント2点を提示した. その一つは WLBに対する正確な概念と定義がまずされなければならないという点である. またもう一つは WLBという時の Balanceという(のは)何なのかに対する正確な認識に対する論議が必要だという点である.本稿はこれらについて厳密な論点と定義、そしていくつかの要因を浮き彫りにしている。最後に本論文の結論ではBalanceに対する正確な認知を背景にした発想の転換の必要性を指摘すると共に、Balanceの条件に対する多様な問題点をも指摘した.

본 연구는 한국과 일본의 소비자를 대상으로 자민족 중심주의 성향이 상대국 제품평가 및 구매의도에 어떤 영향을 미치는지를 비교 분석하여 한국과 일본의 기업이 자민족 중심주의를 우호적으로 조작하는데 필요한 영향요인을 확인하고 상대국 제품에 대한 평가와 선호도를 높일 수 있는 국제마케팅전략방향 설정을 위한 근거를 제공한다는 목적으로 수행되었다. 연구결과를 요약하면 다음과 같다. 먼저 한국과 일본 소비자의 자민족 중심주의 성향은 상대국 제품평가 및 구매의도에 부정적 영향을 미치며, 상대국 제품에 대한 부정적 평가는 구매의도에 부정적 영향을 미치는 것으로 분석되었다. 따라서 이러한 연구결과는 자민족 중심주의가 현재 또는 미래 거래 가능성이 있는 기업과 소비자 간에 의사소통을 방해하는 요인 또는 기업이 해외환경에 대한 지식을 획득하고 이해하는데 영향을 미치는 저해요인으로서 외국제품에 대한 평가와 구매의도에 부정적으로 영향을 미친다는 점을 증명하고 있다. 그러나 본 연구의 결과에서 자민족 중심주의가 상대국 제품평가 및 구매의도에 영향을 미치나 양국 소비자들 사이에서 유의미한 차이는 보이지 않은 것으로 분석되었다. 이는 외국제품에 대한 평가와 구매의도에 자민족 중심주의와는 다른 다양한 영향요인들이 영향을 미쳐 소비자태도가 형성될 수 있음을 시사한다.

This study analyzed the effects of consumer ethnocentrism in Korea and Japan on foreign product evaluation and purchase intentions. The results of this study can help companies in Korea and Japan to identify influencing factors necessary to operate ethnocentrism amicably and to provide a basis of international marketing strategies to enhance evaluation and preference for counterpart's products. The result of this study can be summarized as follows. In Korea and Japan, consumer propensity to ethnocentrism had negative effect on counterpart's product evaluation and purchase intentions. This study also found that negative evaluation of counterpart's product was significantly negatively associated with purchase intentions. This implies that ethnocentrism can be an obstacle to effectively communicate between businesses and consumers for current and future transactions and to acquire and understand knowledge about international environmental factors. The results of this study, however, showed that there were no significant differences between Korean and Japanese consumers in evaluating counterpart's product and purchase intentions. This suggests that consumers' attitudes toward foreign product evaluation and purchase intentions can be formed by a variety of factors other than ethnocentrism.