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본고는 메이지 초기에 지명을 표기하는데 있어 전통적인 중국 계통 표기에서 일본 고유의 독자적인 표기로 변화해 가는 과도기적인 시기에 대외적인 공식 보고서 『米欧回覧実記』가 중국 계통 표기의 영향을 어느 정도 받았는지 알아보기 위하여, 근대 일본어의 성립에 커다란 영향을 준 『英華字典』과 비교 고찰한 것이다. 분석 결과, 양 문헌에서 동일한 표기가 사용되어 그 형태가 완전히 일치하는 표기례는 총 27개로 42.8%의 일치율을 보이는 것으로 조사되었다. 여기에는 유럽의 중심지에 해당하는 지역에 대한 표기가 다수 포함되어 있으며, 양 문헌에서 일치하는 지명 또한 절반 가까이 나타나고 있어 당시 통용되던 지명 표기가 메이지 초기에 이르러서도 중국 계통 표기의 영향을 상당 부분 받았음을 알 수 있었다. 한편, 기존 중국에서 사용하던 표기 방식을 따르지 않고 새롭게 고안해낸 일본 고유의 표기도 찾을 수 있었는데, 이들 표기는 현대어 사전에도 표제어로 게재되고 있어 현재 통용되는 표준 어형으로서 오늘날의 표기 방식에도 영향을 미치고 있음을 알 수 있었다. 궁극적으로 본 연구를 통해 지명 표기의 형태가 변화해가는 과도기적인 시기에 일본에서는 중국 계통 표기를 따르면서도 일부 새롭게 일본 고유의 표기를 창안하여 이들 표기가 공존하는 형태로 나타나고 있음을 알 수 있었다.

This study comparatively examines the dictionary 『Ekazitten』that is a basic material for language studies and 『Beoukairanzitki』, an official foreign report in the transition era to Japanese original characteristic place notation from traditional Chinese place notation in the early Meiji to investigate how the Japanese notation was affected by that of Chinese. From the results of this study, it is found that there were 27 items of notation fully identical to each other in forms in both literary documents, with a consistency rate of 42.8%. As there were many place notations applicable to European main regions included in both literary documents from which half of place names were found to be identical to each other, it can be said that the place notations in common use at the time were affected to the early Meiji by Chinese place notation. In the mean time, it is found that there were Japanese original notations newly devised in no accordance with the existing notation used in China and that as they appeared as entry words for today's contemporary dictionaries, those notations still affect today's place notations as standard word forms. Eventually, through this study, in notating places, it is found that the Chinese place notation and the Japanese original notation coexisted in the transition era from the Chinese notation centered on Sinology in the Edo period to the Japanese original notation devised for Sino-Japanese sounds owing to the introduction of Western civilization in the early Meiji.

While words like ‘YAU(様)’ and ‘YAUNI(様に)’ are found in “Cheopheasineo”, there exists more than 30 varieties of translations, which among them include ‘yang’ ‘-m’ and ‘tha-si’. This study investigates the translations of ‘YOU’ and how it is actually used, and focuses mainly on the background of the usage and the different translations of ‘YOU’. As a result, it is found that the word shape of ‘YAU-NI’ is used the most (110 examples). Furthermore, conjunction with RENTAIKEI ‘reru’ ‘ta’ ‘nu’, conjunction with postpositional particle ‘NO’ on certain adverbs, and forms of RENTAISI ‘ KONO・SONO’ are also diversely used. Also, it is used as a conjunction with RENYOUKEI of a verb or even as a formal noun. There are more than 30 different translations including ‘yang’ ‘-m’ and ‘tha-si’, however, there is not much difference between the usages. However, in the case of conjunction with RENTAISI ‘KONO’ ‘i-reu-thi’ is used for negative expressions while ‘i-reu-tha-si(i-ri)’ is used for positive expressions. If conjunction with RENTAIKEI is followed by an unclear judgment, the expression ‘tus-ha-ye’ is used and if such is followed by an indirect judgment, the expression ‘ tas’ is used. For the word ending in ‘…YOUNI’ ‘kas-ha-ye’ is used to indicate signs of hope, while ‘ke’ is used for determining the criteria of certain actions. As a response to Japanese ‘YAU-NI’ rather than literally translating the kanji (yang-eu-ro), more appropriate words are chosen according to the context the words are used in.

『捷解新語』には｢様、様に、様な、如何様、仰様、斯樣、仕舞様、為様、申し様｣などが見られるが、その対訳語は｢양 、-ㅁ、톄、시、티、즉이、대로、시、야、여、아므리、이대도록｣など、30種類が使われている。本稿では、｢ やう(様)｣の実態と対訳語を調査し、｢やう(様)｣の用法と多様な対訳語が使われている背景について考察を行った。その結 果、｢やう(様)に｣の形が最も多く見られ(110例)、｢れる․られる｣｢た｣｢ない｣｢ぬ｣｢たい｣などの連体形に付くほか、体言と一 部の副詞には助詞｢の｣をはさんで接続したり、連体詞｢この․その｣などの形も見られる。また、動詞の連用形に接続し、 形式名詞の用法として使われている場合もある。　対訳語は、｢양、-ㅁ、톄、시、티、｣など、30種類が使われている が、用法による使い分けは見られない。ただ、連体詞｢この｣に付く場合、否定表現は｢이러티｣、肯定表現は｢이러시(이 리)｣が用いられ、連体形に付く場合は、不確かな断定には｢듯하여｣、遠まわしの判断には｢｣が対訳語として使われてい る。また、性質․状態には｢즉이｣、｢…ように｣の形で文末に用いて、願いや希望、依頼や軽い命令には｢여｣、行動の基 準や目的には｢게｣などの対訳語が使われている。日本語の｢やう(様)に｣に対する｢양(様)으로｣のような逐語訳より、その 文の内容に相応しい多様な語が選択されていることが明らかになった。

With increasing internationalization, many loan words have come into Japan in a rapid pace recently. It is common in Japan to represent loan words in katakana now. However it is quite difficult to represent English words, which have CVC structure (closed syllable structure) basically, using Japanese words, which have CV structure (open syllable structure) basically. In addition, English language has much more consonants and vowels than Japanese language. When English words with a wide variety of phonemes come into Japan, some of those phonemes are integrated into one Japanese phoneme. There are many problems in representing loan words like that. When you look at the contents and the composition of “Cabinet Notifications and Directives: The Notation of loan word,” which is the standard in representing loan words, you can see many problems. The objective of this thesis is to present those problems in order to help revise them in the future. This thesis provides three major problems: 1) problem of composition; 2) problem of presenting original language; 3) problem of usage. Future tasks about those problems are also provided: 1) to review the need of “Chart 1 & 2”; 2) to represent foreign sound (original sound) in the body text using English notation; 3) to regularize the rejection of all usages and more than one notation. Creation of comparative table of English international phonetic symbols and katakana are also proposed.

現在、日本語において外来語をカタカナで表記するのが一般的であるが、もともとCV構造(開音節構造)が基本である日本語でCVC構造(閉音節構造)が基本である英語をカタカナ表記することは難題である。それに加え、英語は日本語よりも子音・母音の数が圧倒的に多いため、英語ではそれぞれ異なる発音記号であるのに対し、日本語に入ってくる際には、原語のいくつかの音素が日本語の１つの音素に統一されるという現象が起こるなど、外来語表記ならではの問題点が多数存在する。　1991年に国語審議会が各分野の専門的な意見を取り入れ、整理したものが現在の外来語表記の基準となっている内閣告示・訓令｢外来語の表記｣であるが、その内容と構成を見るとその問題点が多数見受けられる。本稿の目的としては、それらの問題点を提示し、今後の改正に役立てることとしている。　本稿では、1)構成の問題点、2)原語提示についての問題点、3)慣用についての問題点に分けて考察した。そこで、それらの問題点に対する今後の課題として、1)｢第１表・第２表｣の必要性について再検討、　2)本文における外来音(原音)を英語表記で記す、3)慣用を一切認めないとし、複数の表記を禁止することを規則化することを提案した。３つの問題点の他に、英語の国際音声記号とカタカナの対照一覧表の作成に対する提案をした。日本語の音素に発音記号を一つ一つカタカナにあてはめることができれば、今までのようにスペルに基づく外来語表記を見直す材料になると考えられ、既存の問題視されていたゆれと共に今後新たに入ってくるであろう外来語のゆれも激減すると考えられる。

[no] which receives noun phrase the function of a genitive, a pronoun, and a complement mark. [no] in [no・o] syntax is mostly restricted to the function of a pronoun and a complememt mark. From this research, it states as follows. The semantic type of the main clause verb which comes after [no・o] syntax can be collected into some types. It will state to order with appearing high frequency.　The contempltaion type "miru" and a "matsu" appeared by the highest frequency.　And they were recognition, feeling, and a control type. Since [no・o] syntax is regulation-ized as a sentence type by Japanese language education and is not learned, it is very difficult for the student who studies [no・o] syntax. This research is helpful to the student who learns the sentence type of [no・o syntax through regulation-izing of the semantic type of the main clause verb of [no・o] syntax. It will future subject is a sentence type of [bo wa] and [no ga] syntax.

日本語を学習する際、｢のを｣構文をまとまった文型をもって習得したことがない。｢のを｣構文にあたって、主節との自然な結び付きに導く文型を完成し、規定化することが本稿の目指す究極的な目標であるため次のように分析を行った。単独では自立できない｢の｣を機能上から見ると、属格、代名詞、補文標識という役割を果たすことになる。本稿は｢のを｣構文を500例集めて代名詞｢の｣の出現回数を調べると28例ぐらいであったのに対して、補文標識｢の｣は472例と見つかった。代名詞｢の｣が僅かだったというこは、｢のを｣構文の主な役割は補文標識の｢の｣であることを意味する。　｢の｣が取れる動詞タイプと｢のを｣構文が取れる動詞タイプには何らかの差がある。前者に含まれる動詞タイプのはずであるものの、｢のを｣構文ならではの動詞タイプの存在は認るべきである。本稿では補文標識｢の｣の｢のを｣構文をより綿密に考察して、後接する主節動詞に特定の意味類型が見つかり、タイプ別に分けることができた。まず、半数以上を占める｢認知・感覚・観照｣タイプが挙げられる。中にも｢見る、待つ｣を代表とする観照タイプは出現頻度の高さからして、｢のを｣構文と呼応する主節動詞として規定・文型化を試みる必要がある。次に｢中止・回避・制限｣を表す抑止タイプも一定の出現率で表れている。　上記の考察を通して、後接する主節動詞には意味的制限があることが分かり、これを規定し、文型化することができた。今後はこれを機に、｢のを｣だけではなく、｢の｣を巡る構文に対象を拡大し研究を行っていきたい。

대상으로 한 日本 焼酎名은 北海道･東北地方의 67酒名(이하 酒名생략), 関東地方 135, 北陸･中部地方 136, 近畿地方 84, 中国･四国地方 125, 九州･沖縄地方 710이며 모두 합쳐 1257종류의 焼酎名이다. 주요 참고서는 誠文堂新光社 간행의󰡔焼酎1891種󰡕이며 제각각의 酒造회사 홈페이지를 참고로 했다. 日本 焼酎名의 ‘名’을 분류했을 때 가장 눈에 띠는 것은 方言이며, 方言은 재미와 의외성에 신기함이 더해져 꽤나 흥미를 끄는 존재이다. 다음으로는 쌀·보리·감자·고구마·사탕수수·메밀 등의 원료명이다. 세 번째로는 25度·30度·43度·20度 등의 알코올 度数표시이다. 기본이 되는 人名 중에는 유명 인물을 포함해 창업자·술 만드는 장인 이름·경영자 등 주조와 관련된 사람부터 미인·딸·아가씨 등 일반 인칭대명사가 포함된다. 地名에는 町·村·里·市·國 등이 들어가며 특히 옛 地名이 많은 점이 특색이라 할 수 있다. 일본의 國花로 간주되는 벚꽃은 16곳서 쓰이며 富士山의 富士는 9곳에서 사용되고 있다. 좋은 意味를 나타내기 위해 中國의 經典이나 漢詩등에서도 인용하고 있으며 出典은 古事記등의 역사서나 伝説·神話·昔話·故事·俳句·歌謡등로부터도 다수 취하고 있다. 表記에 있어서는 오래된 전통 그대로 漢字 사용한 것이 50%를 넘는 가운데 漢字와 히라가나의 조합이 主流를 이루고 있지만 로마字와 가타카나는 상대적으로 사용비율이 낮은 편이다.

Names of targeted Japanese Soju include 67 ones of Hokkaido·Tohoku region, 135 ones of Ganto region, 136 ones of Hokuriku·Jyubu region, 84 ones of Kansai region, 125 ones of Jyukoku·Shikoku region, and 710 of Kyushu·Okinawa region, which total 1257 ones. Main references are 1891 kinds of Soju published by SeibunndoSinkousha and the homepage of each soju manufacturing company. When 'name' of names of Japanese Soju is classified, the most notable feature is a dialect that draws much interest with fun and unexpectedness plus novelty. The second feature is names of ingredients such as rice·barley·sweet potato·sugar cane·buckwheat and others. The third feature is alcohol proof indicators such as 25 degrees·30 degrees·43 degrees·20 degrees, and etc. Among basic personal names, general personal pronouns from those who are related with producing alcohol such as founder·master of producing alcohol·manager along with celebrities to beautiful woman·daughter·young lady are included. Names of land include Cho·Son·Li·City·Country and others, in particular, there is a feature that ancient names of land are many. Cherry blossoms regarded as a national flower in Japan are used in 16 names; Fuji of Mount Fuji in 9 names. Some are quoted from Chinese scriptures and poems in order to reflect good meanings, and lots of references are taken from classics like Kojiki or legend·myth·fairy tale·ancient affair·Haiku·pop music, and etc. While Chinese Characters are being used over 50% alone in the notation of names, the combination of Chinese characters and Hiragana makes the mainstream.

This research examines a quantitative analysis and semantic tendency of Japanese loanword adjectives. Moreover, focusing on the Japanese loanword adjectives that examines how these adjective are used in Korean. As a result, the Japanese loanword adjectives are 198. There was quite quantitative difference compared with Korean, and the loanword adjectives is used much in Japanese than in Korean. On the semantically, a used loanword adjectives in Japanese was used in the class of "spirit and act" most in Japanese. Further, Japanese loanword adjectives is used quite much compared with Korean. But, some loanword adjectives used in Korean wasn't in Japanese.

本研究では、日本語の外来語形容詞の量的および意味的な傾向を考察した。そのうえ、日本語の外来語形容詞を中心に、韓国語の外来語形容詞との対照分析を行った。　その結果、日本語に見られる外来語形容詞は198語で韓国語に比べ、非常に量的な差があることがわかった。意味的にみると、日本語で用いられている外来語形容詞は｢精神および行為｣にもっとも多く見られたが、韓日同形外来語形容詞と比べると、｢抽象的関係｣の部門に日本語の外来語形容詞が多いことが確認できた。なお、韓国語に比べ、量的に日本語で外来語形容詞が非常多く用いられているが、韓国語には使われる語が日本語ではなかった例も見られた。

Although there is a form that corresponds to the "passive" both in Korean and Japanese, it is difficult for even advanced learners to use the appropriate passive expression where they should use it. It is said in situations that Japanese use passive expressions, Korean often use the active voice. Even when narrative content is the same, Japanese native speakers would feel it differently. In order to clarify the pragmatic differences of both languages, I compared the Japanese and Korean expressions, which correspond to Japanese translation of ‘‐reru’ and ‘‐rareru’.A result, I found out that in more than half situations we Japanese use the passive expressions, Korean use active expressions. Also, Japanese language has a high frequency of use of passive expressions compared to Korean language. Between the passive and active, there is a clear difference, such as the following. In the passive sentence, responsibility is directed to the person who receives the behavior, and in the active sentence, responsibility is directed to those who do the behavior. By passive expressions we Japanese try to avoid friction and conflict. Japanese speakers show politeness, by using the way to attract the thing to themselves, and try to maintain a smooth relationship.

日本語にも韓国語にも｢受身｣に相当する形態があるのにもかかわらず、上級学習者でも使うべきところで適切な受身表現を使用することが難しいという。日本語では受身表現を使用する場面で、韓国語では能動表現を使う場合がある。叙述内容は同じであっても、受け手である日本語話者の印象は大きく異なる。本研究では日本語小説や随筆に現れた日本語の｢れる｣｢られる｣表現と、それに対応する韓国語表現を比較対照し、日本語の受身表現の特徴と韓国語表現との相違点について考察した。結果、日本語の受身表現の約半数が、韓国語では能動表現で対応していることがわかった。また、日本語は韓国語と比べて受身表現を使用する頻度が高い。　　受身文は責任が被動作主に向き能動文は責任が動作主に向く。日本語では受身を多用して、その行動の責任の所在を曖昧にしたり、非難の対象を動作主に向けないようにしたり、使役受身文においては、その行為の結果を仕方なく受け入れる諦めの気持ちもあらわしている。日本語の受身は、摩擦や対立を回避する、日本人の配慮につながる表現である。日本語話者は自分へ引き寄せる受身の姿勢で、円滑な人間関係を保っているといえる。

본고에서는 한국의 일본어문학 관련 대학원(1982∼2013년)에서 일본어모어화자가 수여받은 석‧박사학위 논문의 주제를 분석하였다. 주요한 결과는 다음과 같다. (1) 한국의 일본어문학 관련 대학원에서 일본어모어화자가 수여받은 석‧박사학위 논문은 384편이다. (2) 일본어모어화자의 일반대학원 석사학위논문은 237편, 일반대학원 박사학위논문은 67편, 교육대학원 석사학위논문은 80편이다. (3) 학위논문의 사용 언어는 일반대학원 석사학위논문 80.6%(191편), 일반대학원 박사학위논문 97.0(65), 교육대학원 석사학위논문 76.2(61)가 일본어를 사용하고 있다. (4) 한‧일 대조분석의 연구 방법을 사용한 비율은 일반대학원 석사학위논문은 29.5%(70편), 일반대학원 박사학위논문은 19.4(13), 교육대학원 석사학위논문은 13.8(11)이다. (5) 일반대학원 석사학위논문(237편)을 연구 분야별로 보면, 일본어학 135편(57.0%), 일본어교육 48(20.3), 일본문학 38(16.0), 일본학 13(5.5), 일본어통번역 3(1.3) 순으로 편수가 많다. 일본어학은 문법 45(33.3), 어휘 24(17.8), 언어생활 24(17.8), 일본문학은 근현대문학 25(65.8), 고전문학 13(34.2), 일본어교육은 교수‧학습 23(47.9), 오용‧습득 11(22.9) 등이다. (6) 일반대학원 박사학위논문(67편)을 연구 분야별로 보면, 일본어학 40편(59.7%), 일본어교육 15(22.4), 일본문학 8(11.9), 일본학 4(6.0) 순으로 편수가 많다. (7) 교육대학원 석사학위논문(80편)을 연구 분야별로 보면, 일본어교육 33편(41.3%), 일본어학 22(27.5), 일본문학 21(26.3), 일본학 4(5.0) 순으로 편수가 많다.

This study analyzed theses themes of Japanese native speakers majoring in Japanese language and literature at graduate schools in Korea during 1982 to 2013. Main findings are as follows : (1) The total number theses for master’s and doctorate degrees awarded to Japanese native speakers majoring Japanese language and literature at graduate schools in Korea was 384. (2) Among Japanese native speakers, the number of theses for master’s and doctorate degree at general graduate school was 237 and 67 respectively while the number of mater’s degree theses at graduate school of education was 80. (3) With respect to the language used in the theses, 80.6% (191 theses) of master’s degree at general graduate school, 97.0% (65 theses) of doctorate degree at general graduate school, and 76.2% (61 theses) of graduate school of education used Japanese. (4) The proportion of using contrastive analysis as research methodology was 29.5% (70 theses) for mater’s degree at general graduate school, 19.4% (13 theses) for doctorate degree at general graduate school, and 13.8% (11 theses) for mater’s degree at graduate school of education. (5) Theses themes of mater’s degree at general graduate schools were divided in the order of 135 theses (57.0%) on Japanese linguistics, 48 theses (20.3%) on Japanese Education, 38 theses (16.0%) on Japanese literature, 13 theses (5.5%) on Japanology, and 3 theses (1.3%) on Japanese translation and interpretation. Theses on Japanese linguistics can be further divided into 45 theses (33.3%) on grammar, 24 theses (17.8%) on vocabulary, 24 theses (17.8%) on linguistics in everyday life, and these on Japanese literature can be divided into 25 theses (65.8%) on modern Japanese literature, 13 theses (34.2%) on ancient Japanese literature, and theses on Japanese education can be divided into 23 theses (47.9%) on teaching and learning, 11 theses (22.9%) on error and acquisition. (6) These themes for doctorate degree (67 theses) at general graduate school were divided in the order of 40 theses (59.7%) on Japanese linguistics, 15 theses (22.4%) on Japanese education, 8 theses (11.9%) on Japanese literature, and 4 theses (6.0%) on Japanology. (7) Theses themes for mater’s degree at graduate school of education were divided in the order to 33 theses (41.3%) on Japanese education, 22 theses (27.5%) on Japanese linguistics, 21 theses (26.3%) on Japanese literature, and 4 theses (5.0%) on Japanology.

본 논문에서는 서울소재 대학교 일어일문학과 2학년 전공과목으로 개설된 ‘일본어작문’ 수업에 PBL을 적용한 교수 설계 과정 및 실제 수업에 PBL을 적용한 결과에 대하여 고찰하였다. 먼저 학습자들이 작성한 성찰일지를 검토한 결과 학습자들은 제시된 문제를 해결하기 위하여 자료를 수집하고 이를 일본어기획서로 정리하는 과정에서 자주적 능동적으로 학습에 참여하고 있음을 알 수 있었다. 또한 PBL수업을 통해 학습자들의 자기 주도적 학습 능력과 문제해결 능력이 전반적으로 향상되었으며 대부분의 학습자들은 PBL 형태로 진행된 ‘일본어작문’ 수업에 대해서 대체적으로 만족하고 있으며 특히 조별 활동에 대해서는 긍정적인 평가를 하고 있음을 알 수 있었다. 그러나 PBL 운영 기간 및 결과물의 발표 시기, 평가 방법 등에 관해서는 개선할 필요성이 제기되었다. 이러한 점들이 금후의 과제라고 할 수 있다.

This study is conducted to investigate results of the effect of PBL(Problem-Based Learning)applied to instructional design and actual lecture of ‘Japanese composition’, a Core course for the 2nd grade university students who attend the Bachelor course of Japanese Language and Literature in Seoul. After reviewing reflective journal prepared by students I could find their problem solving process. Learners normally searched data and arranged them to make Japanese draft. Through the process they could naturally take an active part in the composition course. Also, learners’ self-directed learning and problem solving ability have been improved via PBL and most of learners were satisfied with PBL based Japanese composition class. Especially learners gave positive responses about the group activities in Japanese composition class. In the meantime, some issues such as PBL operation period, timing of output presentation and evaluation method has been arisen. These issues will be the next topic that needs to be discussed later and remaining tasks of this study.

In this study, “facial expressions” are investigated when refusing to the “request” and “recommendation”. “Facial expressions” were divided into 3 parts such as “smiling face”, “hard face” and “expressionlessness”. The researcher compared ①the function of facial expression, ②the aspect of the facial expressions in the relative degree of intimacy and ③the aspect of the facial expressions in the hierarchy. As a result, “a smiling face” and “hard face” were shown to reduce the burden of rejection. The researcher found out that they are used a lot with the “smiling face” particularly in ‘request’ to be considered a greater burden of rejection than ‘recommendation’. In case of Korea for both ‘the scene of recommendation’ and ‘the scene of request’, “smiling face” and ‘expressionlessness’ were used mainly, but ‘expressionlessness’ in case of Japan. In case of Korea, both ‘friendly relationships’ and ‘less friendly relationships’ appeared at a similar rate in the ‘the facial expressions’ of ‘the scene of recommendation’ respectively. Especially the emergence of a smiling face in “the scene of request” appeared 3 times in the “friendly relationships”, but 21 times by a big difference in the “less friendly relationships”. This is that the function to reduce the burden of rejection primarily can be seen with efforts they did not want to hurt as much as possible in the burden of refusal in the big “the scene of request". In the case of Japan, 　both ‘friendly relationship’ and ‘less friendly relationship’ appeared at a similar rate in the ‘facial expressions’ of ‘the scene of recommendation’ respectively, but ‘the scene of request’ had a slightly higher number of occurrences in the ‘less friendly relationships’As for our future work, more careful classification of facial expression with more data and verification of the results of this study.

本研究では｢頼み｣と｢勧誘｣に対して、断る際の｢顔の表情｣について考察を行った。｢顔の表情｣を｢笑い顔｣｢困った顔｣｢無表情｣の3つに分けて①｢親疎関係｣での｢顔の表情｣の様相 ② ｢上下関係｣においての｢顔の表情｣の様相を考察した。その結果、｢笑い顔｣と｢困った顔｣は 断られる人の負担を減らす機能を持っていることがわかった。特に、｢勧誘｣より 断りへの負担が大きいと予想される｢頼み｣において｢笑い顔｣を多用していることがわかる。｢勧誘場面｣と｢頼み場面｣両方、韓国の場合｢笑い顔｣と｢無表情｣が主に使用され、日本の場合｢無表情｣が最も多く用いられていることがわかった。韓国の場合、｢勧誘場面｣の｢親しい関係｣と｢親しくない関係｣において｢顔の表情｣の出現数は大きい差を示さなかった。一方、｢頼み場面｣においては｢笑い顔｣の出現数は｢親しい関係｣で3回、｢親しくない関係｣では21回で、大きく差を見せた。これは、断りの負担が大きい｢頼み場面｣で、損ないそうな相手の気分を最大限、良い方向に保持するための努力としての機能を持っている。日本の場合、｢勧誘場面｣では｢親しい関係｣と｢親しくない関係｣もまた｢顔の表情｣の出現数はあまり差はなかったが、｢頼み場面｣においては｢親しくない関係｣で若干、高い出現数を占めた。

本 硏究는 近世에 있어서 각각 韓･日 兩國의 獨自的인 短詩 文學의 形態를 定立한 芭蕉와 孤山의 俳句와 時調 에 나타나는 自然觀을 比較한 것이다. 芭蕉는 深川 草庵에서의 生活은 매우 簡潔하였으며, 또한 町人社會가 지나치게 功利主義인데 抵抗을 느끼고, 俳諧를 純粹한 詩精神 위에 構築하려고 努力한다. 그리고 佛頂和尙에게 禪을 배우게 된다. 孤山은 典型的인 儒學者로서 王權强化의 政治를 固執하지만, ｢丙辰疏｣ 때문에 그 禍가 父母에게까지 미치게 되자, 忠孝가 一 致하지 않는 儒敎 思想의 矛盾을 克服하기 위하여 道의 對象으로서 自然에 歸一하려고 한다. 이렇게 芭蕉는 參禪을 통하여 自身이 自然의 一部임을 깨닫고 俳諧 新風을 찾아서 自然 속을 떠돌면서 無爲 自然 思想에 順應하여 새로운 槪念을 定立하게 된다. 孤山은 半平生의 流配와 隱遁生活을 통하여 접한 自然 을 통해 自我를 찾기 위하여 努力하게 된다. 그는 出仕, 流配, 隱遁生活의 反復 속에서 自然을 自我의 槪念으 로 把握하게 되고, 結局 그의 裏面에 內在해 있던 無爲自然 思想을 體驗함으로 해서 得道하게 된다.

This study compared a view of nature appearing in Sijo and line of Kosan and Basho that established unique short-poetry of both countries (Korea and Japan) in modern time. On life of a depth and hermitage, Basho is very concise. But, chonin society is on utilitarianism excessively. So, he is oppositional and make an effort to forge Haikai on the sheer soul of poetry. On this, Basho realize that he is a part of nature from worship.　and then he wander in the nature to find new style of Haikai. He establish new concept adapting himself to idle nature on the several rove. Kosan tries to find ego on nature experience through exile and hermitry of half life. He think of nature as concept of ego in repetition of exile and hermitry. and then finally he achieve spiritual enlightenment by experiencing idle nature inherent in his hidden side.

다죠마루의 자백 단락은 다죠마루가 화자인 단락임에도 불구하고, 그 내용이나 다케히로의 죽음에 마사고의 영향이 크게 작용하고 있음을 알 수 있다. 즉 그 속에는 수치심과 죄에 대한 아쿠다가와의 인식이 크게 반영 되어 있는 것이다. 동시에 아쿠다가와의 마사고는 그야말로 숙명의 여성, 그 자체이다. 의식적이든 무의식적이든 다죠마루와 다 케히로 두 남자를 죽음에 이르게 한다. 즉 마사고는 고대에서 현대에 이르는 문학 혹은 회화 속에 반복, 재생 산되고 있는 팜파탈(femme　fatale)적 숙명의 여성상으로 재현되고 있다. 결론적으로 마사고의 역할은 팜파탈의 숙명적 여성이면서, 역으로 가부장적 이데올로기에 대한 여성의 전복 적인 힘을 잠재적으로 보여 준다는 점에서 매우 중요하다고 하겠다.

Despite the fact that Dazyomaru’s confession was narrated by Dazyomaru himself, Masago’s influence played a major role in both the confession and Takegiro’s death. Within the content, Akudagawa’s recognition of the sense of shame and transgression is reflected greatly. Concurrently, in Akudagawa, Masago can be called “the woman of fatality” who subconsciously or consciously leads both Takehiro and Dazyomaru to their death. Moreover, Masago is repeatedly reproduced in literature and paintings from the old to the present time as femme fatale. In conclusion, Masago played the role of fatal femme fatale. More importantly, her role displayed the hidden potential of women power within the ideology of patriarch.

지금까지 외국어 학습불안과 학습동기에 관한 연구는 주로 영어교육학분야를 중심으로 이론과 실제 양면에서 연구축적이 이루어져 왔고, 영어 이외의 제2외국어, 그리고 일본 내에서 제2외국어로서의 일본어교육에서도 어느 정도의 연구되어 왔으나 한국에서의 일본어교육분야에서는 아직 논의가 없는 상황이다. 이와 같은 문제의식에서 본 연구는 학습소재로서 갖는 옛날이야기의 장점을 학습자의 학습불안 완화와 학습 성취동기의 제고라는 관점에서 분석하였다. 효용성있는 학습소재로서의 옛날이야기의 가능성을 살펴보고, 그 가능성을 바탕으로 학습효과를 극대화시키기 위한 장치로 통역훈련법을 접목시킨 교수학습방법을 활용함으로써 보다 효과적인 일본어 교수학습방법을 모색하였다. 또한 그를 바탕으로 현장에서 실시한 교수 학습 결과를 학습자 중심에서 조사 분석하여 학습소재로서의 옛날이야기의 효용성과 이를 활용한 교수학습방법이 언어의 4개영역 교육성과에 어떠한 영향을 미치는지 살펴보았다. 그 결과 학습자들은 옛날이야기라는 학습소재에 대해 매우 긍정적 반응을 보였고, 옛날이야기라는 학습소재가 ‘흥미’를 유발시켜 학습에 ‘재미’를 느낄 수 있게 했다는 것을 알 수 있었다. 학습자들이 학습에 흥미와 재미를 느낌으로써 학습불안은 억제되었고 여기에 적절한 수준과 분량을 맞춘 학습내용을 통해 ‘할 만 하다’ 혹은 ‘할 수 있다‘는 ‘자신감’을 가질 수 있게 되어 성취동기를 제고할 수 있었다는 점에서 본 교수학습방법의 가능성을 입증할 수 있었다.

Study of foreign language anxiety was conducted mainly in English education ever, in addition to Japanese education as a second foreign language. But it was not performed in the Japanese education in Korea. This study presents the effect of using the old tales as a learning materials, for increasing the motivation and relieving foreign language learning anxiety. As to survey results, learners showed a great interest and concern to the old tale And learner can accept positively earning activities by relieving the foreign language learning anxiety.

누노바시칸조에는 에도시대에 행해졌던 불교의식이다. 다테야마마치 아시쿠라지에 있는 염마당과 누노바시, 우바당을 무대로 하얀 수의를 입은 여성들이 먼저 염마당에서 참회의 법회를 하고 나와, 눈가리개를 하고 누 노바시를 건너면 죄업이 깨끗하게 씻어지고, 정토의 상징인 우바당에서 혈분경과 혈맥을 받으면 새로 태어나 는 것이 되고, 사후 정토에 간다는 여인구제(왕생)의식이다. 메이지 정부의 신불분리정책으로 폐지되었다가 1996년 130년만에 재현된 누노바시칸조에는 2005년부터 정기적으로 행해져 현재 5회를 맞이하고 있다. 재현된 누노바시칸조에는 다테야마마치와 기타니혼신문사가 공동주최하면서부터 마을부흥 성격이 강해졌다 . 회를 거듭할수록 널리 알려져 각종 상을 수상하여 마을의 긍지를 높혀주었지만 3년에 한 번 개최와 주최자 가 아닌 아시쿠라지 촌민에게 있어 실질적인 이익은 크지 않았다. 전통이 현대인에게 받아들이기 위해서는 변용은 불가피한데 이벤트성과 관광상품으로서의 이미지가 강조되어 보여주기 위한 행사에 치우치고 있었다 . 내용상에서는 역사상의 누노바시칸조에 의식에서 나타나는 여인금제, 여인불성불, 여인구제(왕생)는 현대 인의 가치관에 맞지 않아 배제하고 성의 구별없이 현대인의 ‘마음의 치유’ 포장되어 있다. 아시쿠라지의 누노바시칸조에 재현을 통하여 마을부흥의 명암과 전통은 형식으로 남고, 내용은 현대인의 관 심에 맞게 변용되어 의식 그 자체가 재탄생되었음을 알 수 있었다. 가치관이 달라진 시대에 전통이란 현대인 에게 어떤 의미이며, 무엇을 계승해야 하는지를 생각하게 한다.

Nunobasikanjoe is Buddhist ceremony held in the age of Edo. On the stage of Yeommadang, Nunobasi, Ubadang located in Dateyamamachi Asicuraji, women wearing white shroud first hold Buddhist mass of compunction in Yeommadang and come out and they wear eye patch to cross Nunobasi in order to purge their crime. If they are given Hyulbunkyung and Hyulmaek in Ubadang, the symbol of pure land, they are newly born again. This is the ceremony of relief of woman(Wangsaeng) to go to pure land after death. After being abolished by Buddhism separation policy of Meiji Government and reproduced in 1996 after 130 years, Nunobasikanjoe has been regularly performed since 2005, completing the 5thanniversaryatpresent. As the reproduced Nunobasikanjoe is jointly held by Dateyamamachi and North Japan Newspaper, it shows strong character of renaissance of village. Although it elevated the pride of village as it is widely known, winning diverse prizes, the actual profit is not so large to the inhabitants of Asicuraji who are not the organizers, because it is held in every 3 years. Tradition should be inevitably transformed to be accepted by modern men. It becomes a showy event by highlighting the image of event and tourist goods. In contents, women taboo, women’s inability to be Buddha, women relief (Wangsaeng) shown in the sense of Nunobasikanjoe in history is excluded as it does not fit modern men sense of value. Irrespective of gender, mental healing of modern men is packed. By reproducing Nunobasikanjoe of Asicuraji, the light & darkness and tradition of village renaissance remains a form and the contents are transformed to the interest of modern men, implying the ceremony itself is born again. We have to think what tradition means to modern men in the age when senses of value is changed and what we should succeed.

19세기에 20세기에 이르기까지 중국과 일본은 서양에 개방되면서 세계 자본주의 시장체제에 편입되었고 주 요 대도시들은 바로 자본의 집약을 통해 자본주의 경제의 진열장이자 창구로서 역할하게 되었다. 도시 근대 화를 추진하면서 도시는 전통과 근대, 빈궁과 사치가 병존하는 혼란스러운 공간이 되었고 기존의 전통적 가 치와 구조가 상실되어 가는 과정에서 새로운 가치와 체계를 수립하고 이를 보존할 존재가 필요하게 되었다. 양국 모두 1920-30년대 서구의 생활양식과 소비문화의 확산으로 모던한 생활이 퍼지면서 신여성이 등장하는 데, 신여성을 개인으로서의 모던걸과 가정을 유지하는 모범적인 여성으로서 현모양처로 나누어진다고 볼 수 있다. 1920, 30년대 중국과 일본의 도시 여성이 사회적으로 요구된 여성상의 환영을 좇고자 하였고, 국가에서 권장 하는 사회적 가치의 수호자로서 움직여졌다고 하더라도 여성들의 문화적 소비가 근대적 문화의 발전을 낳고 물질적 소비가 도시 경제의 발전에 견인차 역할을 했다고 하는 사실은 누구도 부인하지 못할 것이다. 당시의 여성들은 남성의 억압에서 해방되고자 정치적인 운동을 한 점에서도 주목받을 만하지만 남성과 더불어 도시 사회의 일부로서 존재하고 기능하고 있었다는 점만으로도 충분히 연구할 가치가 있다고 하겠다.

China and Japan came to be incorporated into global capitalist market economy in the wake of their respective openings to the western world from the nineteenth century up to the twentieth century, under whose circumstance the major metropolitan areas in these two countries – mainly Shanghai and Tokyo – concomitantly played a role as a contact zone as well as an exhibition site for capitalist market economy by means of concentration of capitals. The cities transformed in the process of their modernization into a more and more chaotic space where both the traditional and modern and the poor and wealthy coexist conflictingly simultaneously; there needed to be the beings who are capable of establishing and safeguarding new values and frameworks in the process of gradual erosion of existing traditional values and frameworks in the cities. In both China and Japan emerged modern women in the 1920s and 30s as modern lifestyle, born thanks to the then global diffusion of western lifestyle and consumption culture, affected these two countries, and they tend to be divided generally into two groups: the first group is modern girl as an individual, and the second group wise and faithful housewife as an exemplary woman taking good care of household with responsibility. Although Chinese and Japanese women living in cities in the 1920s and 30s have been keen on chasing the fantasy of the socially-demanded ideal image of woman and on acting as the defender of the state- promoted social values, no one will also deny the fact that women’s cultural consumptions enabled the development of modern cultures and that their materialistic consumptions have contributed enormously to the growth and improvement of urban economy. All in all, besides that it is worth the attention that women in this period have actively engaged in political activities to emancipate themselves from men’s domination/oppression, the fact that women, together with men, existed and functioned as part of urban society is itself worth researching.

The purpose of this study is to compare and to analyse between the negative and positive sides on this issues and considerate about the issues. The negative side on the Kono Statement argues that even though there is no document that implies the government coercion, government has admitted it according to the testimony of former victims of the sexual slavery and this is the problem. To summarize the issues concerning the ｢coercion｣of the both side, the negative side argues that ｢Narrow sense of coercion｣which means violations and threats by the military force or the authorities is the only coercion and there is no such document implies it so there was no government coercion. In contrast, the positive side argues that mobilization of the sexual slavery against their will by sweet-talk, deception, human trafficking, abduction is ｢Broad sense of coercion｣ and it is government coercion as well. Moreover, ｢Broad sense of coercion｣also means transfer under the surveillance, restriction of the freedom in the sexual slavery facility, forcing the life of sexual slave, and the general coercion on the sexual slavery. They say though there is no document that implies the government coercion in Chosen, but it is validated in China and South East Asia. By this, the legitimacy of the negative side, by confining the coercion to only the method of mobilization, results in the desertion on the issue of the sexual slavery facility which is crucial on this sexual slavery issue. The sexual slaves existed in the whole place where japanese military forces occupied and stationed, but the negative side is confining the place only to Chosen. This reduces the entire issue to only the problem between Korea and Japan, and ultimately distorts the Japanese military sexual slavery issue.

This paper investigates a group of people called ‘Fuzyosi’ from conceptual, lifestyle, ideological, and market value perspectives. The findings are as follows: 1. ‘Fuzyosi’ are a sub-class of ‘Female Otakus’, and they can be defined as ‘women who enjoy novels or manga, usually also composed by women, with gay themes. 2. Because ‘Fuzyosi’ maintain a reasonable level of social sophistication and cleanliness and have a normal work life, they are indistinguishable from ‘non-otaku women’. Moreover, their world of ‘BL (Boys Love)’ is the only thing they are hiding, which makes them less conspicuous compared to their male otaku counterparts. 3. ‘Fuzyosi’ enjoy reading ‘Yaoi’ or ‘BL’ which are works with male homosexual themes. However, unlike for the male otakus, for the ‘fuzyosi’ this is merely a pastime. 4. The ‘Fuzyosi’ industry is current stagnant, but it is likely to maintain its status as a sizeable industry because of the constant nature of the demand.

本稿は｢腐女子｣と呼ばれる人たちの属性を概念、生態、思想、市場性といった四つの観点に分けて考察した 研究である。考察を通じて明らかになったことをまとめると、次のようになる。 1.｢腐女子｣とは｢女子オタクの下位分類として主に女性によって作られた男性同士の恋愛を扱った小説や漫画 などを楽しむ女性｣であると定義できる。2.｢腐女子｣は常識レベルのお洒落や清潔さを保って平日は地道に生 活している人が多いため、外見だけでは｢腐女子｣と｢非オタク女子｣は見分けがつかない。また、｢腐女子｣が 閉じているのは｢BL｣好きの趣味の世界だけであり、それ以外の部分では一般人同様に生活しているため、｢ 腐女子｣は｢男性オタク｣に比べてそれほど目立たないのである。3.｢腐女子｣は男性同士の同性愛を描いた｢や おい｣や｢BL｣を嗜好しており、｢男性オタク｣とは違って｢腐女子｣における妄想や萌えは単なる息抜きに過ぎ なく、決して現実の代償行為ではないと言える。4.｢腐女子｣に関連する産業は現在横這い状態であるが、一 定の需要があるため、当分の間は巨大産業としての命脈を保つと思われる。

본 연구의 목적은 한국과 일본의 관광관련 학과 대학생들의 셀프리더십을 비교분석하고자 하는 것이다. 이를 위해 한국의 부산광역시에 소재한 2개 대학교(261명)와 일본의 동경・오사카지역의 4개 대학교(255명)의 학생들을 대상으로 셀프리더십 척도를 활용하여 설문조사를 실시하였으며, 연구결과는 다음과 같다. 첫째, 한국과 일본 모두 자연적 보상전략, 행동중심적 전략, 건설적 사고전략 순으로 셀프리더십을 활용하는 것으로 드러났다. 둘째, 한국 관광관련 학과 대학생은 남학생이 여학생보다 셀프리더십이 높고, 4학년이 3학년보다 셀프리더십이 높은 것으로 드러났다. 셋째, 일본 관광관련 학과 대학생은 성별, 학년에 따라 셀프리더십이 차이가 없는 것으로 드러났고 하위요인에서도 셀프리더십의 차이가 없는 것으로 드러났다. 넷째, 전체 셀프리더십은 일본과 한국이 양국 간에는 차이가 없는 것으로 드러났다. 그러나 하위요인별로 보면 한국이 행동중심적 전략과 건설적 사고전략에서 통계적으로 유의한 차이가 있음이 드러났고, 자연적 보상전략은 통계적으로 유의미하지는 않았지만 일본 대학생이 높은 경향을 보였다. 본 논문의 결과는 관광관련 대학생의 학업지도와 진로상담의 기초자료를 제공할 것이다.

The purpose of this study was to compare self-leadership Korean and Japanese tourism related university students. The questionnaire were given to 261 Korean University student and 255 Japanese university student enrolled in tourism department. The result showed that the scores of self-leadership of Korean male students was higher than Korean female students. And, The scores of self leadership of Korean graduating seniors was higher than Korean third-year students. In Japanese Student, there was no significant difference between the scores of self-leadership of male and female students. And there was no significant difference between the scores of self-leadership of third-year students and graduating seniors. Finally, the result showed that there was no significant difference between the scores of self-leadership of Korean student and Japanese student. However, in comparison specific factor, the scores of constructive thought strategies and behavior focused strategies of Korean students was higher than Japanese students. This study intended to provide a basic data to self-leadership competency program through which university student’s career educations could be strengthened

일본과 한국은 세계에서 몇 안되는 유아교육과 보육이 행·재정적으로 분리되어 운영되는 국가이다. 대부분의 국가는 보육 또는 교육으로 일원화된 상태에서 유아를 위한 정책이 실현되고 있으나, 일본과 한국은 이원화의 문제로 일관된 유아정책을 실현해 나가는데 문제가 발생되고 있다. 이에 일본의 경우 한국에 앞서 일원화를 위한 노력을 지속해 왔으나 성공적인 결과를 얻지 못하고 있었다. 일본의 지속적인 노력은 2006년 개정된 인정어린이집의 행정적 체제를 완성함으로서 일원화를 구체적으로 추진하고 있다. 이에 본 연구에서는 인정어린이집이 출현되기까지의 유보일원화 과정을 시기별로 살펴보았으며, 그 결과 최종 산물로 나타난 ‘인정어린이원’의 특징을 살펴보았다. 이를 통해 한국의 유보일원화 과정과 방향에 대한 발전적 대안 모색의 시사점을 제안 받았다. 일원화 된 기관의 형태에 있어서 유아교육 혹은 보육 중 한 방향으로 일원화 되는 형식 또는 제 3 형태의 일원화 기관을 제안할 수 있을 것으로 보인다. 또한 일본의 일원화가 오래 기간 동안 변화의 고통 속에서 실현된 과정을 확인함으로써 한국의 일원화 역시 한 번의 정책으로 일원화가 이루어지기 보다는 지속적인 노력의 결과로 얻어낼 수 있을 것이라는 인내와 기대가 요구될 것이다. 이 과정에서 무엇보다 소외되어서는 안 되는 것이 유아와 학부모의 요구와 권리임도 잊어서는 안될 것이다.

Japan and Korea are the special nation that have two type of administrative agency about children's welfare. The policy of children are divided in education and daycare in Japan and Korea. The division of administration and public finance leads to some problems. Those are the confusion of police, the waste of public finance and the conflict of education and daycare. Japan has endeavored to unify the education and daycare for a long time. In 2006, Japan got result the concrete system of the reformed 'In Jung Children's Center' that is a core of the unification of the Japanese education and daycare. This study suggested the process of unification on education and daycare and direction of progressive alternatives to Korea. There are two options which are As the form of unified institution, there are two option are possible. The one is to select one direction eduction or daycare, the other is the third option neither kindergarten nor children house. The unification of Korean education and daycare should be asked continuous efforts and endeavor for the unification. Also children's rights and parents' need are very important element in the decision of policy about the unification.

본 논문에서 우리는 1997년 발생한 동아시아 금융위기가 지역내 신흥국시장과 선진국간에 전염되는 효과가 있는지 여부를 Forbes and Rigobon (2002)와 Rigobon (2003)의 분석방법 및 Caporale et al. (2002)의 통계적 분석방법을 사용하여 분석한다. 먼저 금융위기 이전의 경우 주식시장간 연계가 있음을 알 수 있으나, 전염효과에 대해서는 확실하지 않다. 동아시아국가들로부터의 전염효과를 분석한 결과 금융위기의 전염효과 존재하며, 태국 바트화가 평가절하된 시점인 1997년 7월부터 금융위기가 시작되어 시간적 차이를 두고 역내 신흥국시장에 전염이 되었음을 알 수 있다. 결론적으로, 1997년 동아시아 금융위기가 일본과 같은 선진국(developed countries)에도 전염이 되어 영향을 미쳤으며, 선진국은 동아시아국가에 상대적으로 미미한 영향을 미쳤음을 알 수 있다.

In this paper we have examined whether during the 1997 East asian crisis there was any contagion from the region (Thailane, Indonesia, Malaysia, Korea) to the Japan. Following Forbes and Rigobon (2002), Rigobon (2003), and Caporale et al. (2002), we have tested the contagion as a positive shift in the degree of co-movement between asset returns, taking into account heteroscedascity and endogeneity bias. Also we found that the impact of the East ASsian crisis on Japan was small.

This study discusses the present status of social enterprises in South Korea, particularly with respect to the concepts that define a social enterprise. Social enterprises are often defined as organizations that are founded with the primary purpose of solving diverse social issues and that are oriented toward Sociality and Commerciality. First, the essay examines the American and European research literature on the concept of social enterprise and discusses the reasons that it is challenging to establish a precise definition of social enterprise. Then, it presents arguments about the basic concepts used to define a social enterprise based on Yamamoto’s (1964) theory that management is comprised of three elements. The claim is that social enterprises focus on Businesses, in which Enterprises invest and on behalf of which Management operates and responds to social needs through so‐called Business Management. Based on the above theoretical research, the essay focuses primarily on South Korea’s Social Enterprise Promotion Act. The Social Enterprise Promotion Act is part of South Korea’s strategy to solve the problems related to poverty and unemployment with the aim of increasing the social inclusion of the poorest segments into mainstream society. However, there are problems with the Act; for example, (1) it has no provisions for incorporating content presented by NPOs and (2) under the present social enterprise certification system, only businesses that are closely related to the government’s strategy have a good chance of being certified. The concept of social enterprise that is upheld by South Korea’s Social Enterprise Promotion Act is defined such that social objectives that do not generate economic value are not viable candidates for selection, which arguably limits the scope of the criteria of social value.

本稿は、社会的企業の概念に関する検討を中心にし、韓国における社会的企業の現状について一考察するものである。社会的企業は、多様な社会的課題の解決を主な目的とし、｢社会性｣と｢営利性｣の両立を志向する組織体として定義されることが多い。そこでまず、アメリカとヨーロッパを中心として行われてきた社会的企業の概念に関する先行研究を検討し、なぜ社会的企業の概念を規定することがなかなか困難であるのか、ということについて考察した。その後、山本安次郎(1964)の｢経営体3要素論｣に基づき、社会的企業の概念の基礎に関する理論を提示した。それは、｢企業｣の投資対象であり｢経営｣の行為対象である｢事業｣に重点を置く、いわゆる｢事業経営｣を通じて社会のニーズに応答していくということである。以上のような理論研究に基づき、韓国の社会的企業の現状を考察したが、本稿では主に韓国の｢社会的企業育成政策｣に焦点を合わせている。韓国の社会的企業育成法は、主に貧困問題と失業問題を解消するための社会政策の一環であり、とりわけ、社会的疎外階層を包摂しようとするものである。しかし、そこにはいくつかの問題点もある。例えば、①NPOから提示された内容が条文に含まれていないこと、②今の社会的企業の認証制度は結局、政府の政策と関連性が高い事業のみをその対象にする可能性が高いこと、などが挙げられる。つまり、韓国の社会的企業育成法に基づく社会的企業の概念には、経済的価値を生まない社会的目的はそもそもその選択対象とならないという意味が含まれていると考えられるので、社会的価値の創造には限界があるといえよう。

이 연구는 한중일의 수출물량의 2006년 1월부터 2014년 4월 까지 100개의 월간자료를 사용하여 한중일의 수출물량 간에 상호 미치는 영향을 살펴보기 위한 실증연구이다. 이 연구는 VAR모형과 VAR모형을 이용한 예측오차의 분산분해기법과 충격함수분석 및 Granger인과관계(Granger causality)검정을 통하여 인과관계와 상호영향력을 분석하였다. 본 연구의 중요한 결과들을 요약하면 다음과 같다. 상관계수는 일본의 수출액과 중국의 수출액의 상관계수가 0.783691이고 일본의 수출액과 한국의 수출액의 상관계수가 0.848121으로 나타났고, 중국의 수출액과 한국의 수출액의 상관계수가 0.968204로 나타났다. 한중일의 수출물량 시계열자료의 수준변수는 1% 유의수준에서 불안정적이나 제1차 로그 차분한 한중일의 수출물량 시계열자료는 1% 유의수준에서 안정적인 시계열 자료로 나타났다. 한중일의 수출물량 시계열자료의 수준변수는 5% 유의수준에서 공적분관계가 없으나 제1차 로그 차분한 한중일의 수출물량 시계열자료는 1% 유의수준에서 공적분관계가 있는 것으로 나타났고, 중국과 한국의 수출액은 일본 수출액에 그랜저 인과관계가 있고 중국의 수출액은 한국 수출액에 그랜저 인과관계가 있는 것으로 나타났다.

This study is an empirical study on the effects among the amount of export in Japan, china and korea. We examine the interdependence of the amount of export in Japan, china and korea for 100 daily data. We employ impulse response function based on VAR model as well as variance decomposition after unit root tests and cointegration test. The finding that many macro time series may contain a unit root has spurred the development of the theory of non-stationary time series analysis. Engle and Granger(1987) pointed out that a linear combination of two or more non-stationary series may be stationary. If such a stationary linear combination exists, the non-stationary time series are said to be cointegrated. This research showed following main results. First, from basic statistic analysis, all the amount of export in Japan, china and korea has unit roots, Second, there is at least one cointegration between them.

The awareness of this paper is to reexamine (lifetime employment, seniority, company union) the sacred treasures of the three that has called Japanese　style management originally, was put in mind the way of corporate management in Japan future, it is to be a new problem raised by Japanese employment. That is, the Japanese　style management, is that it is not only the so　called "three sacred treasures", it should be pointed out that the side which is misunderstood to exist in it. And how can you discuss the Japanese　style management late hour is, rebuild and transform the future also, should be discussed as Japanese　style management with a variety of management systems a wide range of other than "sacred treasures of three" that which has been misunderstood it is to organize how to, how to evaluate them, about what going to inherit sublimation how or modification.

本稿の問題意識とは、本来日本的経営と呼んできた｢3種の神器(終身雇用、年功序列、企業内労組)｣を再検討することであり、今後日本の企業経営のあり方を念頭に入れた、日本的雇用の新たな問題提起をすることにある。つまり、日本的経営とは、いわゆる｢3種の神器｣だけではないことであり、それには誤解された側面が存在することを指摘したい。そしていまさら日本的経営を論ずることは、誤解されたその｢3種の神器｣以外にも多岐に渡る多様な経営システムをもって日本的経営として議論すべきであり、また今後どのように変容と再構築をするのか、それらをどのように評価し、どのように修正もしくは継承・進展させていくのかについて整理することである。日本的雇用システムは他国と比較した場合、きわめて特殊な慣行であったことを認めながらも、本来経済合理性を持ったはずの日本的雇用の設定が時代的・環境的変化や社会的・状況的要請の変動などによって、その中身の変質や変動、そして社会や働く人々の認識と合わない諸現象が起こってきていることをもしっかりと認知・認識している。日本的経営をどう見るかについては非常に複雑な側面を有する問題であるが、ここではまずは、一般的な常識として言われてきた、いわゆる｢3種の神器｣の誤解された部分を批判的に検討することを試みた。その後、当たり前のようであるが、日本的経営とは、決して｢3種の神器｣だけではないことを指摘し、それ以外の多岐にわたる日本的経営の諸側面を提示しながら、その肯定と否定とも言うべき諸問題について検討した。最後に、今後の日本の企業における経営システムのあり方を念頭に入れながら、日本的経営の残すべき・継承すべきいくつかの優れたやり方を紹介することによって、日本的経営のあるべき姿、もしくは行くべき方向性について問題提起することを試みた。

오늘날 Lloyd's Market은 인공위성, 허리케인 등 거의 모든 위험을 인수하면서 약 330년 이상을 세계의 보험시장을 주도하여 왔다. 로이즈는 1988년~1992년의 경영실적 악화로 누적적자 ￡80억를 기록하여 사상 최대의 위기에 직면하였으나, 최근 완전히 탈피한 것으로 판단된다. 이렇듯 Lloyd's Market이 위기에서 회생할 수 있었던 원동력은 약 330년간 축적된 언더라이팅 노하우 및 위험율 통계 등을 바탕으로 강력한 개혁안을 시행했기 때문이다. 일본의 손해보험사들은 로이즈 시장의 언더라이팅 노하우 습득 및 핵심인력 양성 등을 위해 Lloyd's Market에 투자하여 위험인수에 참여하고 있다. 본 연구는 Lloyd's Market의 특징과 최근 동향, 일본 손해보험사의 로이즈 진출 전략에 대해 살펴보고 그 시사점을 제시하였다.

Lloyd’s Market has been leading insurance market worldwide for more than 330 years, taking most of the risks such as satellites and hurricanes. Due to poor management performances from 1988 to 1992, Lloyd’s Market underwent an accumulated loss of ￡80 hundred million, which was the worst crisis ever. However, Lloyd’s Market has successfully escaped from the crisis recently. The driving forces of recovery are Underwriting Know-how which has been accumulated for over 330 years and its execution of innovative reform plans. Property and casualty insurance companies in Japan are now participating in risk-taking by investing in Lloyd’s Market in order to learn Underwriting Know-hows as well as to train qualified human resources. This study shows the specificity and recent trends of Lloyd’s Market, as well as entry strategies of property and casualty insurance companies in Japan for Lloyd’s Market.