Earticle

인간과 밀접하게 접촉하는 반려동물에게 항생제를 사용하는 것은 인간에게 내성균 및 내성 유전자 를 전달할 위험이 있어 사용하는 항생제의 종류와 사용량을 관리할 필요가 있다. 2017년 농림축산식 품부에서 동물병원의 인체용 의약품 사용량을 시범 조사하였고, 이 자료를 정보 공개포털을 통해 확보하여 반려동물에 사용한 인체용 항생제를 분석하였다. 조사된 동물병원 456개소 중 인체용 항생 제를 사용한 286개 동물병원의 항생제 사용량을 중량(g)으로 변환하고, ATC Code와 critically important antimicrobials(CIAs)로 분류하여 사용량을 분석하였다. 조사대상 동물병원의 60% 이상이 반려동물에 인체용 항생제를 사용하였고, 종류는 36종이었다. 국내 동물병원의 11.6%에서 사용한 인체용 항생제의 총량은 276.05kg이었고, 가장 많이 사용한 항생제는 Cefalexin 144.37kg(52.30%)이었 으며, CIAs 항생제는 66.92kg(24.25%), highest priority CIAs(HP-CIAs)는 5.76kg(2.09%)을 사용하였다. CIAs는 인간에게 매우 중요한 항생제로서, 내성이 발생하게 되면 사람에게 사용이 어려워진다. CIAs 에 해당하는 항생제를 보존하기 위해서는 반려동물의 CIAs 사용량을 포함한 인체용 항생제 사용의 모니터링 및 관련 정책 수립이 필요하다.

Companion animals that undergo antibiotic therapies and come into close contact with humans have the potential to transmit antibiotic-resistant bacteria and resistance genes to humans. The Ministry of Agriculture, Food and Rural Affairs of Korea investigated human medicines used in veterinary clinics through a pilot survey that ran from January 2017 to October 2017. Of 456 veterinary clinics investigated, 286 clinics (63%) used human antibiotics in companion animals. The usage of human antibiotics was analyzed by the weight (g) of active ingredients used and the categorization of ATC codes and critically important antimicrobials (CIAs). There were 36 types of human antibiotics used by veterinary clinics, which accounted for 11.6% of Korean veterinary clinics, and the amount used was 276.05kg. The most commonly used antibiotic was cefalexin at 144.37kg (52.30%), and the quantity of CIAs used was 66.92kg (24.25%). The quantity of the highest priority critically CIAs (HP-CIAs) used was 5.76kg (2.09%). CIAs are very important antimicrobials for humans. Their effectiveness should be preserved by suppressing the development of antimicrobial resistance. It is necessary to monitor the use of human antibiotics, including CIAs, in companion animals, and establish related policies.

This paper aims at revealing the features of inferred usage of “to-omou”, and the differences between inferred usage and memory regeneration one. First, in the inferred usage we can find the syntagmatical relation between a sentence of premise and an inferred sentence. However, in the memory regeneration usage, we cannot find the syntagmatical relation anymore. Secondary, adverbs such as “tabun” and “kitto” are used in the inferred usage, but “tashika” is found in the memory regeneration usage more often. Thirdly, only past tense can be used in the memory regeneration usage, but all of the tense is used in the inferred one. However, the memory regeneration usage is closing to inferred one, when there is a syntagmatical relation, and is co-occurred with “tabun“ and present tense. So, sometimes it is not clear to distinguish the usage of the sentence from another one.

In this paper, I used a corpus to analyze a large amount of usage and clarified the meaning and differences in usage of the synonymous words GUAI and CHôSI. The following points were made clear through this survey: 1) Comparing the frequency of appearance in the TWC, GUAI is about 1.7 times more common than CHôSI. When teaching synonyms, it is necessary to introduce them in the order of GUAI, CHôSI. 2) GUAI is primarily used in official texts and situations such as National Assembly minutes, public relations papers, and white papers, while CHôSI is more commonly used on the web, where private conversations are the norm. 3)I extracted and compared the semantic features of nouns in the patterns "noun+no+GUAI(CHôSI)" and "noun+GUAI(CHôSI)", and established a semantic criterion for distinguishing between GUAI and CHôSI. 4)Noun modification pattern is a typical form of CHôSI and on the other way the compound noun pattern is a typical form of GUAI. 5)When modified by a noun, GUAI describes the state of natural phenomena, illness or injury, physiological phenomena, cooking, deterioration, curvature, etc., whereas CHôSI tends to describe the state of machines or tools, the body or mind, skill, color or tone, etc. 6)In the case of the antecedent noun in a compound noun, GUAI expresses the degree of a state, pattern, change, sensation, etc., while CHôSI tends to express the progress of things. 7)In the pattern of noun modification, nouns that describe body parts, people, or animals can be modified by both GUAI and CHôSI.

Japanese and Korean both use many Chinese characters and have many vocabulary in common. However, even words using the same Chinese characters can have different usages. When “kindai-teki/geundae-jeok”, “gendai-teki/hyeondae-jeok” is used in “ideology and system”, “social issue”, “art and design” the usage is determined by the era of the subject in Japanese and Korean. However, when “gendai-teki/hyeondae-jeok” is used in “art and design” it gives the impression of innovative and avant-garde in Japanese and Korean. When “geundae-jeok”, “hyeondae-jeok” is used for “architecture, facility, landscape”, “technology, method, device” the usage is determined by the era of the subject in Korean. In contrast, the characteristics of modernization, such as mechanization and enlargement determine the usage in Japanese. Therefore, “kindai-teki” is used for objects that have the characteristics of modernization, even if the object's era is the present day. And when “gendai-teki” is used for “architecture, facility, landscape”, “technology, method, device” it gives the impression of innovative and avant-garde as “art and design” in Japanese.

This study analyzed the usage of synonyms “kako/ gwageo“, “rekidai/yeoktae“, “shijo/sasang“. “kako/gwageo“ means past. “rekidai/yeoktae“ means successive generation. “shijo/sasang“ means historical. These three words use the same Chinese characters in Japanese and Korean, and have similar meanings. However, these three words have different usages. ①In Japanese “shijo“ is used for weather, age, sports and socio-cultural evaluation. Also “shijo“ is used for larger records than “rekidai“. And “shijo“ contains the meaning of surprise or emphasis. ②In Japanese “rekidai“ is used for sport, age and smaller records than “shijo“. ③In Japanese “kako“ is used for objective values . And “kako“ is the most numerous and widely used. ④In korean “yeoktae“ is used for age and socio-cultural evaluation. “yeoktae“ contains the meaning of surprise or emphasis. Therefore, “yeoktae“ is often used for sports and social issues. And “yeoktae“ is more frequently used than “sasang“. ⑤In korean “sasang“ is used for objective values.

This study analyzed the usage of synonyms "nareru, najimu, shitashimu". The analysis results are as follows. ①"Nareru" represents a change in state. Object promotes change, therefore subject changes. Accordingly, subject is the person, body part, and animal. Thing cannot be subject. "Nareru" has nuances of “not good at object, not fond of object at first". ②"Najimu" represents the result of a change in state. In other words, subject naturally (habitually) feels comfortable as time passes. "Najimu" does not have nuances of “not good at object, not fond of object at first". In the case of "najimu", subject is the person, thing, and body part. The causative form is often used. ③"Shitashimu" is used when subject enjoys object and acts positively. Therefore, only person can be subject. "Shitashimu" does not have nuances of “not good at object, not fond of object at first". The passive form is often used.

The purpose of this study is to analyze “Hokori, Puraido, Jison, Jihu, Jinin, kyoji” by factor analysis, and to know its usage. Factor analysis is one of the methods of multivariate analysis. In this method, it is possible to find a criterion that is common to words with strong correlation among a plurality of variables. By applying this factor analysis to synonyms and collocation research, it is possible to improve the relevance of research such as classification and systematization. Examples obtained from “BCCWJ : Balanced Corpus of Contemporary Written Japanese”. Classification criteria are obtained from the quantitative analysis of the occurrence word. As a result of the analysis, “myself, man, country, Japanese, woman” have a strong correlation with “Hokori, Puraido, Jison, Kyoji”. In other words, “Hokori, Puraido, Jison, Kyoji” are used to mean “proud as a person or country”. On the contrary, “Jinin” has no such feature. And “professional, growth, value, technology, author” have a strong correlation with “Jihu”. In other words, “Jihu” is used for “position, work, ability”, not “person or country”. “Jihu” can express the willingness or will of the future. This is characteristic only of “Jihu”.

In this paper, I analyzed the meaning and usage of HASIRASERU based on corpus while pointing out imperfectness of dictionary. The collocation and meaning and usage of HASIRASERU can be summarized, as shown as follows. (1)＜vehicle＞をHASIRASERU car. horse, train, bike, vessel, ski, sled, heavy equipment (2)＜eye＞をHASIRASERU eyeline, gaze (3)＜messenger＞をHASIRASERU　retainer, maid, an occupation, a name (4)｢pen｣をHASIRASERU writing brush, pencil, chalk, crayon. memo, doodle (5)~を(~に)HASIRASERU a person, young man, dog, (school) grounds, long distance (6)Aを~にHASIRASERU(negative) a trick, suicide, speculation, misdeed, disturbance (7)＜line＞をHASIRASERU railroad, waterway, branch, crack, wrinkle, ray, lightning (8)＜finger＞をHASIRASERU fingertip (9)＜emotion･sense＞をHASIRASERU tension, fear, impulse, pain, chill (10)＜lips＞をHASIRASERU tongue, penis T​he foregoing contents of the meaning of HASIRASERU extracted from usage of lexico-grammatical patterns can propose a standard criteria of word learning with japanese learners. It can also provide useful informations of priority problems on semantic learning phasein on the ground of vocabulary-education.

辞典的意味記述の不十分さを指摘した上でコーパスに現れた使用実態に基づいて「走らせる」の意味用法を分析した。本稿で明らかになった「走らせる」のコロケーションと意味用法を重要度の順でまとめると、次のようになる。 (1)＜乗り物＞を走らせる 車, 車種, ブランド, 玩具, バス,タクシー, 文脈, 馬, 列車, バイク, 自転車, 馬車, 船, スキー, 人力車, そり, 重機, 飛行機 (2)＜目＞を走らせる 目, 視線 (3)＜使い＞を走らせる 使い, 家臣, 女中, 職名, 人, 名前 (4)「ペン」を走らせる ペン, 筆, 鉛筆, チョーク, ブラシ, クレヨン, メモ, 無駄書き (5)~を(~に)走らせる 人, 若者, 犬, グラウンド, 校庭, 長距離 (6)Aを~に走らせる(否定的) 企み, 妄動 ,自殺, 投機, 非行, 絵空事, 争い, 騙し (7)＜線＞を走らせる 線, 線路, 回線, 水路, 枝, 亀裂, 皺, 光, 稲妻 (8)＜指＞を走らせる 指, 指先 (9)＜感情･感覚＞を走らせる 緊張, 怯え, 凶相, 衝動, 痛み, 寒気 (10)＜唇＞を走らせる 唇, 舌, ペニス 以上の頻度と語彙文法的な使用実態から取り出された意味用法の内容は日本語学習者に単語の学習における具体的な基準を提供するものである。なお、語彙教育の現場で学習意味の段階的導入ににおける優先順位を選定する問題に向けて有用な情報を提供するだろう。 一方、実際の使用において、テキストや場面を基準とした意味用法別特徴があるのかについては、コーパスを通して効率的に把握することができるのだが、NLBのグループ別画面や基本画面を利用すれば、「走らせる」のどんな意味用法がどんなサブコーパスで用いられているかを分析することができる。サブコーパスの分布はある程度出現テキストや場面の使用比率を代弁してくれるので、これを根拠として「走らせる」の意味用法がそれぞれどんな領域で使用されるのかが調べられる。学習者のコミュニケーション能力の向上に直結される「走らせる」の意味用法別使用域を明らかにする作業と共に韓国語の対応表現との対照分析を今後の課題としたい。

본 연구는 ‘사용’개념에 관한 다양한 분야의 논의들을 정리해보고, 건축에서의 ‘사용’개념을 정리해보고자 하였다. 이를 통해서, 건축에서의 사용’개념의 전개과정과 작동방식 및 동시대 건축에서의 가능성을 건축가와 사용자의 입장에서 살펴보고자 하였으며, 다음과 같이 확인하였다. 첫째, ‘사용’개념에 관한 다양한 논의들은 주체와 대상의 입장으로 구분되었으며, 이는 바르트의 ‘수용’, 부르디외의 ‘아비투스’ 등의 주체에 관한 개념과 라포포트의 ‘문화구조’, 슐츠의 ‘장소’, 깁슨의 ‘제공성’ 등의 대상에 관한 개념으로 나누어 고려할 수 있었다. 둘째, 사용’개념은 집단적 규칙, 혹은 설계지침으로서의 사용(Usage)과 개인적 변차, 혹은 생활양식로서의 사용(usage)로 구분할 수 있다. 셋째, 기능주의 시대에는 프로젝트를 통해 프로그램이 생성되는 경우가 많았고 사용자(user)는 건축가의 정량적 분석에 의해서 공간에 속박되었으며, 기능주의 이후에는 사용(usage)에 기반을 둔 프로그램과 프로젝트가 진행되면서 사용(usage)의 개념이 부각되었다. 넷째, 건축가는 사용자의 창조적 역할을 인정하고 프로그래밍, 프로젝트를 진행해야하며, 사용(usage)을 위한 충분한 제공성(affordance)를 확보해야한다. 또한 사용자는 적극적 행위자(actor)로서, 주어진 제공성(affordance)을 구체적으로 사용(usage) 혹은 사용(Usage)하고자 하는 성향을 지닌다.

The purpose of this study is to analyze the concept of the 'usage' through various discussions. The results of the study are as follows. First, many discussions have been conducted in various fields depending on the side of the user and the architect. Second, the concept of usage according to Jean-Micheal Léger, is classified into collective and personal rules. Third, in functionalism period, architect analyzed scientifically the user's action and planned the project. This greatly constrains the human behavior in space. However, after functionalism period, how to use the space has become more important in planning the project. Fourth, the architect's plan should involve the sufficient affordance for 'usage'.

본 연구는 한중일 삼국에서 1800년대 중후반 편찬한 영어 대역사전과 신문 기사를 주 자료로 하여 「愛人」의 의미･용법 변화를 살펴본 것이다. 「愛人」의 의미･용법은 「사람을 사랑하다」라는 격관계와 「사랑하는 사람」이라는 연체 수식 관계로 나눌 수 있다. 이 가운데 연체 수식 관계인 「愛人」은 중국에서 『英華大辭典』(1908)에 영어의 번역어로 실리고 1920-30년경 중국 공산당의 남녀평등 사상에 의해 중국만의 의미인 「배우자」로 그 의미 확장이 일어나는 것을 알 수 있다. 일본에서는 1800년대 중후반 이후 영어의 번역어로 연체 수식 관계인 「사랑하는 사람」의 의미로 사용하기 시작했다. 초기에는 「恋人」과 유의 관계였지만 1920-30년대에 「부정적 의미의 사랑하는 사람 즉 情婦、情夫」로 점차 그 의미･용법이 변화했다. 한국에서 「사랑하는 사람」의 의미로 「愛人」을 사용하게 된 것은 신문에서는 1918-20년경이며 영어 대역사전에서는 『最新鮮英辭典』(1928)으로 보인다. 본 연구에서는 선행연구에서 언급하지 않았던 한국어 「愛人」의 의미･용법의 변화에 관해 밝혀낼 수 있었으며 한중일 삼국에서의 의미 변화가 선행연구의 주장보다 좀 더 이른 시기에 일어났다는 사실을 확인할 수 있었다.

In the present study, changes in the meaning and usage of ‘愛人’ were examined using English dictionary and newspaper articles from Korea, China, and Japan in the late 1880s. In China, An English and Chinese Standard Dictionary(英華大辭典, 1908) began to include ‘愛人(aireon)’, as a translation of English in 1908. It can be seen that between 1920 and 1930, the meaning of Chinese word ‘spouse’ was expanded. In Japan, since the mid to late 1800s, ‘愛人’ began to be used as a translation of English. In the early days, ‘愛人’ had a relationship with ‘恋人(koibito)’, but in the 1920s and 1930s, an example was found where the meaning gradually expanded to ‘(negative meaning) the person I love (情婦, 情夫(jyohu))’. In Korea, and ‘愛人(aein)’ was confirmed in The New Korean-English Dictionary(最新鮮英辭典, 1928) in the English dictionary. The use of ‘愛人(aein)’ which is the overdue modifier of ‘the person I love’, started to be used between 1918 and 1920 in the newspapers. This study was able to explain the changes in the meaning and usage of the Korean word ‘愛人(aein)’ which was not done in the previous studies.

본 연구는 최근 등록문화재의 등록 및 활용이 증가함에 따라, 등록문화재의 활용 및 운영 현황의 조사를 기반으로 등록문화재 활용모델을 제시함을 목적으로 진행되었다. 그 결과 첫째, 등록문화재 활용의 구성요소는 활용 유형, 참여 주체, 재원, 관리･운영 유형으로 구분할 수 있다. 이러한 구성요소는 소유자와의 관계에서부터 출발하고 있어 주목된다. 둘째, 활용 중인 등록문화재를 대상으로 등록문화재 구성요소를 중심으로 현황조사를 실시하고, 그 결과를 바탕으로 활용 프로세스를 도출하였다. 셋째, 현황조사를 통해 등록문화재의 운영 유형을 직영, 위탁, 임대로 구분하고, 소유자에 따른 재원 및 운영 세부내용을 분류하여 등록문화재 활용모델을 제시하였다. 이러한 모델은 추후등록문화재의 활용 시, 기획, 재원 확보, 관리⋅운영주체의 설정 및 활용 재원 마련을 위한 기초자료로 활용될 것으로 기대된다.

The purpose of this study is to propose the reusing model of Registered Cultural Properties on the basis of current use and management of it as the registration and use of these properties has been increasing recently. As a result, firstly, the composition elements of Registered Cultural Properties could be subdivided into usage type, participation subject, resource and management⋅operation. These elements are significant as they are stating from owner. Secondly, the composition elements of the current used Registered Cultural Properties were investigated and the operation process was confirmed with results. Thirdly, through the investigation of current conditions, the management method was classified in direct management, consignment and lease with the proposal of the application model of registered cultural properties in accordance of the individual owner's resources and management type. It is expected that the model will be used as the basic data to set management⋅operation subject and establish usage resource when registered cultural asset will be used in the future.

Information on environmental management’s critical consciousness hinges on the use of information and communication technologies (ICTs) for resilience among vulnerable inhabitants in flooded areas of Nigeria. Hence, understanding how the ICTs tools become useful to change agents and the clientele for adjusting to and managing the challenging issues arising from flooding is germane. However, research on evaluating the role of ICTs in disseminating sustainable forest land use techniques (SuFLUT) for flood management in flood-ravaged communities of Southwest Nigeria is uncommon and sparse for flood resilience. The study objectives examined socio-economic characteristics, awareness about flood issues, information sources, and sustainable forest land use techniques. Data were generated from structured questionnaires and in-depth interviews through multistage sampling procedure and were analysed with frequencies, percentages, mean scores, Chi square statistic and Canonical Correlation Analysis at α0.05. The findings revealed that residents shared key demographic features. Firstly, they were predominantly male gender with youthful ability to engage developmental activities in their communities. Secondly, they were informed about continuous events of flooding, consequences and the devastating effects on many residents and their resources. Thirdly, they had access to various ICTs tools through which information on flood warnings was broadcast in the studied area. The adoption of SuFLUT varied across locations in Southwest Nigeria, with tree planting being the most commonly utilized practice, followed by tree conservation and stream bank stabilization. The findings revealed that even though residents were conversant of ICTs for information broadcast about SuFLUT, there is still low usage of SuFLUT for flood resilience among residents. The study recommends that community stakeholders actively seek government support and strengthen existing institutional frameworks through collaboration with international agencies. Establishing robust information networks focused on flood and climate resilience will be critical in mitigating the impacts of recurrent flooding.

This study examines the inherent limitations of Artificial Intelligence Translation (AIT) through the lens of universal grammar and context-oriented translation theories, with particular reference to Wittgensteinian philosophy of language. Through analysis of translation errors in Russian-Korean AIT outputs, this study argues that certain limitations stem from fundamental algorithmic constraints rather than merely technical implementation challenges. While AIT systems effectively leverage vector databases to store, manage, and optimize word relationships in context, allowing for increasingly fluid translations, their operation remains fundamentally aligned with Wittgenstein's concept of language games. However, significant translation errors persist in pragmatic dimensions, including narrator intention, idiomatic expressions, nuance, and rhetorical connotations. In essence, AIT systems struggle to capture what Benveniste terms "language outside the text" - the domain of enunciation. Despite their considerable capabilities, AIT systems remain confined to text-to-text operations, unable to fully engage with the broader space of communication between narrators and auditors where idioms and significations are dynamically generated. While AIT can translate the narrative, it seems unable to grasp narration itself; it can translate utterances but not the act of enunciation - a capability that remains uniquely human.

Based on formal and functional understanding of linguistics, this study illustrates the necessity of acquiring the functional aspects in language use into English translations. First, we talked about the limitations of formal approach to English passive voice for English translation, pointing out that this approach mainly focuses on the analysis of form-oriented sentences. For a better understanding of the passives, the concepts of functional analysis beyond the level of sentence is required in grammar translations from English to Korean. To examine the applicability of functional grammar of English translations to Korean, we explored the usage of passive voice sentences in The Great Gatsby by F. Scott Fitzgerald and its Korean translations. For this, a selection of English passive voice structures from The Great Gatsby and its Korean adaptations in parallel were discussed, to analyze the use of active voice, passive voice, and thematic-coherence appropriateness in usage and for translations. The findings of the functional analysis shows that functional approach of translations of English could improve the understanding of the passive voices in translations because it incorporates not only the form and meaning aspect of the language, but also the usage. Finally, we make some suggestions for the improving translations by incorporating functional grammar into the process.

소론은 현대 사회에서의 유교 윤리의 가치를 모색하기 위해 쓴 시론적 성 격의 글이다. 개인주의가 일상화되어 있는 현대 사회에서 가족을 중시하는 유 교의 도덕이 가치를 가질 수 있느냐 하는 것은 쉽게 긍정하기 어려운 면이 있 다. 이에 그 양상을 살펴보고 가능성을 엿보기에 위해 이 글을 썼다. 제2장에 서는 전통사회의 성격을 가족 관계 중심으로 다뤘다. 고찰의 결과 전통사회의 기체에는 자연발생적⋅혈연유대적 성격의 가족(clan)이라는 것이 있었다. 전통 사회는 이들을 세포로 한 유기적 조직이었다. 제3장에서는 이 기체에서 성립 한 의식 일반을 서구 의식과 대비하여 고찰했다. 고찰의 결과 전통 사회는 존 재를 인식하거나 규정할 때 ‘존재의 속성’에 의하는 것이 아니라, 정신이 지향 하는 ‘의미 존재’로 인식하는 경향이 매우 강했고, 그 가운데에는 고대의 습속 에 바탕한 실천이성의 합리적 조리로서의 예(禮)가 자리하고 있음을 발견했 다. 제4장에서는 근대사회로 진입하면서 이같은 전통적 습속과 의식이 어떻 게 변질⋅해체되어 오늘에 이르게 되었는지를 서구적 가치인 개인주의와의 비교, 그리고 개인주의의 변형인 이기주의의 범람(氾濫)에서 찾았다. 제5장에 서는 전통사회의 도덕에는 ‘친친’이나 ‘존존’과 같이 근대적 의식에 대립⋅모 순적인 것들도 있지만, 근대 사회의 우수한 점 개인의 자유의 실현 을 선도해 나갈 수 있는 가치 규범들도 있다는 것을 주장하고, 그 모티비를 전근대 사회 의 사상 의식의 변화 과정에서 발견할 수 있다고 주장했다. 마지막으로 제6장 에서는 결론을 대신하여 유교적 가치의 현대적 적용의 가능성을 타진하면서, 근본유교의 인(仁)⋅예(禮)의 규범으로서의 가치를 예로 들어, 그 도덕에 내재 한 ‘이익이 동기화되지 않은 무관심적 사랑’ 동기론적 윤리론 을 서구 개인주 의의 도덕인 이타주의⋅교호주의적 윤리관 결과론적 윤리론 과 비교했다. 그리고 유교가 오늘날에도 가치 규범으로서 작동되려면, 유교 경전에 대한 새로 운 주석 작업 및 유교에 대한 재해석이 필요함을 역설했다.

Prologue is an introductory essay written to search for the value of ethics in Confucianism of modern society. In the modern society that indivisualism is spreaded in usual, whether the ethics of Confucianism focused on family can have its value has some sides of not being conceded easily. Therefore this essay has been written to look for the trend and its possibility. In the second chapter, the character of traditional society has been treated on the base of family. In the results of consideration, the system of traditional society had the clan of autogenesis and blood ties. Traditional society was organic one on the base of those values. In the third chapter some consciousness made of this system has been looked compared with that of the West. In the results of consideration as the existence is recognized or defined in the traditional society, it is not made by its existent properties but has very strong trend recognized as a meaningful existence made by spirit and among them the manners as rational logic of practical reason on the ancient usage has been founded. In the fourth chapter as the modern society appeared, the way these traditional usages and ceremonies had been changed and disbanded until now has been linked to the comparison with the Western value, indivisualism and the deformation of indivisualism, the flood of egoism. Indivisualism is a very great idea based on the high ranked knowledge and altruism but the indivisualism of ours has been introduced by the pressure of foreign forces with regardness of our will and before its value was estimated, it had been swepted by the premodern ethics on closure and preservation in the only flavour of his own family and the justification of distinction and been distorted to be settled as an egoism. This is a major cause that gives a birth to various problems now. However, in fifth chapter though the ethics of traditional society has opposing and conflicting points such as “closeness” or “respect” against modern consciousness, it has value rules that show a great point(the realization of indivisual freedom) and leads it in modern society. it was suggested that the motive had been founded in the changing process of premodern society ideal consciousness. And finally in the replace of results, in the sixth chapter the value of Confucianism being felt out as a possibility of modern application, in the model of ethical value, basic Confucianism ,patience and manners, indifferent love (motivic ethics) that “benefit hasn’t been motivated ” has been compared with Western indivisual ethics, altruism, the ethical view of alternationism (the ethical theory based on result). Also, for Confucianism to be used widely as a value even now, the retranslation on Confucianism scripture was focused very eagerly.

The purpose of this study is to investigate on usage for 'Kajang, Deo, Deol' of degree adverbs and extract a list of co occurrent words with 'Kajang, Deo, Deol by the part of speech presented in Korean University textbooks for Korean learners. For this study, the corpus was analyzed through classifying 59 Korean university textbooks to extract co occurrent words named predicates by the part of speech at different level of textbooks. The result shows that 'Kajang' and ‘Deo’ has a higher frequency of cooccurrence with gradable antonym adjectives in each level. In contrast, ‘Deol’ has rare cooccurrence with adjectives. In the aspect of usage with verbs of ‘Kajang’ and ‘Deol’ is highly collocated with ‘like’ verb in every level. Especially, ‘Kajang’ is collocated with some psychological verbs. ‘Deo’ is highly collocated with some kind of action verbs intermediate and advanced level. In the aspect of usage with adverbs, ‘Kajang’ is collocated with ‘mani’ ‘Deo’ is collocated with ‘jom’ in basic level and ‘jeomjeom, jogeum, holshin’ in intermediate and advanced. In the aspect of usage with nouns ‘Kajang’, ‘Deol’ is collocated with ‘static noun’ but ‘Deol’ has rare frequencey of ‘noun’. Noteworthy results are that ‘Deo’ and ‘Deol’ has some marked meaning when collocated with special action verbs. Deo has a marked meaning of ‘ strengthening’ when combined with action verbs such as ‘eat, give, wait, go’ and 'Deol' have a marked meaning of 'incompletion'.when combined with action verbs such as ‘wake up, do, leak, write. In hence, I will also present some possibility of application for Korean Language Education for Korean learners based on Corpus analysis. Eventually I expect that the results of this study will be applied to teaching methods of the degree adverbs 'Kajang', 'deo', 'deol' for Korean learners, and construction of Korean textbooks.

The purpose of this study is to investigate on usage for 'Kajang, Deo, Deol' of degree adverbs and extract a list of co occurrent words with 'Kajang, Deo, Deol by the part of speech presented in Korean University textbooks for Korean learners. For this study, the corpus was analyzed through classifying 59 Korean university textbooks to extract co occurrent words named predicates by the part of speech at different level of textbooks. The result shows that 'Kajang' and ‘Deo’ has a higher frequency of cooccurrence with gradable antonym adjectives in each level. In contrast, ‘Deol’ has rare cooccurrence with adjectives. In the aspect of usage with verbs of ‘Kajang’ and ‘Deol’ is highly collocated with ‘like’ in every level. Especially, ‘Kajang’ is collocated with some psychological verbs. ‘Deo’ is highly collocated with some kind of action verbs intermediate and advanced level. In the aspect of usage with adverbs, ‘Kajang’ is collocated with ‘a lot(mani)’, ‘Deo’ is collocated with ‘a little(jom)’ in beginning and ‘jeomjeom, jogeum, holshin’ in intermediate and advanced. In the aspect of usage with nouns ‘Kajang’, ‘Deol’ is collocated with ‘static noun’ but ‘Deol’ has rare frequencey of ‘noun’. Noteworthy results are that ‘Deo’ and ‘Deol’ has some marked meaning when collocated with special action verbs. Deo has a marked meaning of ‘ strengthening’ and 'Deol' have a marked meaning of 'incompletion'. In hence, I will also present some possibility of application for Korean Language Education for Korean learners based on Corpus analysis. Eventually I expect that the results of this study will be applied to teaching methods of the degree adverbs 'Kajang', 'deo', 'deol' for Korean learners, and construction of Korean textbooks.

In this paper, I describe the method of describing detailed usage rules of a word by using a corpus, which is a collection of usage conditions, by using the word comparison of synonym “TOKUCHO” and “TOKUSHOKU” as an example. In terms of the frequency of use, “TOKUCHO” was estimated from the comparison of numerical values of “TOKUSHOKU”. frequency information indicates the generality of expression. there is also an educational implication that not only linguistic meaning but also the priority of introduction in the monolingual teaching. In the case of register, the use of textbooks as “TOKUCHO” and “TOKUSHOKU” (“TOKUCHO” is frequently used in magazines, white papers, and published books) is also emphasized by using PMVs that exclude BCCWJ text composition ratios. Features “are used in science, mathematics, and other sciences, while” features “are used in social sciences such as society and geography. Finally, a typical grammatical pattern of “TOKUCHO” and “TOKUSHOKU” is extracted and the feature of the noun and verb in the top two “noun~TOKUCHO (TOKUSHOKU)” and “TOKUCHO(TOKUSHOKU)~verb” The semantic difference between the “point of view perceived by sensation” and “when value perception is superior” pointed out in the research were specifically compared and analyzed. in the future, I would like to talk about the CSJ survey and the comparison with the Korean language.

본고에서는 동사 “悩む(Nayau)”와 “苦しむ(Kurushiu)” 앞에 격조사 “ニ(ni), デ(de), ヲ (wo)”가 접속하는 용례를 코퍼스에서 수집해 분석을 실시했다.그 결과 ①조사 앞에 오는 명사구가 감정을 나타내는 경우 “ニ(ni)”, 감정을 나타내지 않는 경우 “デ(de)”, 직접적으로 감정을 나타내지 않으나 숨어 있는 감정을 읽어낼 수 있는 경우 “ニ(ni), デ(de)”가 접속한다. ②용법 면에서 보면 “목적, 상대”의 용법인 경우 “ニ(ni)”, “내용”의 용법인 경우 “デ(de)”가 접속한다. ③문장 구조상, “고민, 고생”하는 주체와 그 원인이 되는 대상의 주체가 동일한 경우 “ニ(ni)”, 동일하지 않은 경우 “デ(de)”가 접속한다. ④문장 구조상, 조사의 중복을 피하기 위해 “デ(de)”와 “ニ(ni)”를 선택적으로 사용하는 경우도 있다. ⑤“ヲ(wo)”는 일반적으로 “ニ (ni), デ(de)”가 접속하는 문장에서 “높은 주체성(의지, 적극성)”을 나타내기 위해 사용한다.

The purpose of this study is to derive the proper usage through the examination and analysis of particles connected before the verb “Nayamu, Kurushimu”. Examples obtained from “BCCWJ : Balanced Corpus of Contemporary Written Japanese”. “sortKWIC” and “BNAnalyzer” are used for analysis of examples. The results of the analysis are as follows. Firstly, particle “ni” is used for words expressing emotions. Particle “de” is used for the words expressing causes. Secondly, for purpose and opponent usage, use “ni”. For contents usage, use “de”. Third, if the subject is the same, use “ni”. If the subject is different, use “de”. Fourth, when representing a strong will, use particle “wo” rather than “ni, de”. Fifth, if both “ni” and “de” can be used, one particle is optionally used in order to avoid duplication of particle.

This paper focuses on the extracted illustrations of linguistic materials which <Naide-Okure> appears, then classified into linguistic・situational・contextual conditions and examined the usage and the grammatical significance of the illustrations. To examine the usages of <Naide-Okure>, in <Intimate relationship>, it was unable to find the examples of <Naide-Okure> being used, where the cases were [male speaker/male listener](the listener is in honorific higher seniority)・[male speaker/male listener](the listener is in honorific equal or higher seniority)・[male speaker/male listener](the listener is in honorific equal or lower seniority)・[male speaker/female listener](the listener is in honorific higher seniority)・[male speaker/female listener](the listener is in honorific equal or higher seniority)・[male speaker/female listener](the listener and the speaker are in honorific equal seniorities) and [female speaker/male listener](the listener and the speaker are in honorific equal seniorities)・[female speaker/male listener](the listener is in honorific equal or lower seniority)・[female speaker/female listener](the listener is in honorific higher seniority)・[female speaker/female listener](the listener is in honorific equal or higher seniority)・[female speaker/female listener](the listener and the speaker are in honorific equal seniorities)・[female speaker/female listener](the listener is in honorific equal or lower seniority). In <Estranged relationship>, it was unable to find the examples of <Naide- Okure> being used, where the cases were [male speaker/male listener](the listener is in honorific higher seniority)・[male speaker/male listener](the listener is in honorific equal or higher seniority)・[male speaker/male listener](the listener and the speaker are in honorific equal seniorities)・[male speaker/male listener](the listener is in honorific equal or lower seniority)・[male speaker/male listener](the listener is in honorific lower seniority)・[male speaker/female listener](the listener is in honorific higher seniority)・[male speaker/female listener](the listener is in honorific equal or lower seniority)・[male speaker/female listener](the listener is in honorific equal or lower seniority)・[male speaker/female listener](the listener is in honorific lower seniority) and [female speaker/male listener](the listener is in honorific higher seniority)・[female speaker/male listener](the listener is in honorific equal or higher seniority)・[female speaker/female listener](the listener is in honorific higher seniority)・[female speaker/female listener](the listener is in honorific equal or higher seniority)・[female speaker/female listener](the listener and the speaker are in honorific equal seniorities)・[female speaker/female listener](the listener is in honorific equal or lower seniority). To examine the grammatical significance of <Naide-Okure>, in linguistic・contextual・situational condition where the speaker and the listener’s degree of intimacy is defined as an <Intimate relationship>, is followed. The expression presents [request][entreaty] where the cases are (1)[male speaker/male listener](the listener and the speaker are in honorific equal seniorities)・(2)(3)[male speaker/male listener](the listener is in honorific lower seniority)・(5)[male speaker/female listener] (the listener is in honorific equal or lower seniority)・(6)(7)[male speaker/female listener](the listener is in honorific lower seniority)・(12)[female speaker/male listener](the listener is in honorific lower seniority)・(14)[female speaker/female listener](the listener is in honorific lower seniority). And the expression presents [solicitation] where the cases are (8)[female speaker/male listener](the listener is in honorific higher seniority)・(9)[female speaker/male listener](the listener is in honorific equal or higher seniority). The condition where the speaker and the listener’s degree of intimacy is defined as <Estranged relationship>, the expression presents [unpleasantness] where the cases are (4)[male speaker/female listener](the listener and the speaker are in honorific equal seniorities)・(10)[female speaker/male listener](the listener and the speaker are in honorific equal seniorities)・(11)[female speaker/male listener](the listener is in honorific equal or lower seniority)・(13)[female speaker/male listener](the listener is in honorific lower seniority)・(15)[female speaker/female listener](the listener is in honorific lower seniority).

本稿では言語資料を対象にし、<ないでおくれ>として出現する実例を抽出し、これらを言語的・場面的・文脈的条件により分類したうえで、その使用実態及び表現価値について検討した。 先ず<ないでおくれ>の使用実態を見ると、<親しい間柄>では[男性話者/男性聴者](聴者が話者より敬語的上位者)・[男性話者/男性聴者](聴者が話者と敬語的同位者か上位者)・[男性話者/男性聴者](聴者が話者と敬語的同位者か下位者)・[男性話者/女性聴者](聴者が話者より敬語的上位者)・[男性話者/女性聴者](聴者が話者と敬語的同位者か上位者)・[男性話者/女性聴者](聴者と話者が敬語的同位者)の場合と[女性話者/男性聴者](聴者と話者が敬語的同位者)・[女性話者/男性聴者](聴者が話者と敬語的同位者か下位者)・[女性話者/女性聴者](聴者が話者より敬語的上位者)・[女性話者/女性聴者](聴者が話者と敬語的同位者か上位者)・[女性話者/女性聴者](聴者と話者が敬語的同位者)・[女性話者/女性聴者](聴者が話者と敬語的同位者か下位者)の場合には<ないでおくれ>として使われた例が確認されない。 <疎遠な間柄>では[男性話者/男性聴者](聴者が話者より敬語的上位者)・[男性話者/男性聴者](聴者が話者と敬語的同位者か上位者)・[男性話者/男性聴者](聴者と話者が敬語的同位者)・[男性話者/男性聴者](聴者が話者と敬語的同位者か下位者)・[男性話者/男性聴者](聴者が話者より敬語的下位者)・[男性話者/女性聴者](聴者が話者より敬語的上位者)・[男性話者/女性聴者](聴者が話者と敬語的同位者か上位者)・[男性話者/女性聴者](聴者が話者と敬語的同位者か下位者)・[男性話者/女性聴者](聴者が話者より敬語的下位者)の場合と[女性話者/男性聴者](聴者が話者より敬語的上位者)・[女性話者/男性聴者](聴者が話者と敬語的同位者か上位者)・[女性話者/女性聴者](聴者が話者より敬語的上位者)・[女性話者/女性聴者](聴者が話者と敬語的同位者か上位者)・[女性話者/女性聴者](聴者と話者が敬語的同位者)・[女性話者/女性聴者](聴者が話者と敬語的同位者か下位者)の場合には<ないでおくれ>として使われた例が確認されない。 <ないでおくれ>が実現する表現価値を検討すると、話者と聴者の親疎関係が<親しい間柄>に規定される言語的・文脈的・状況的条件下では次のとおりである。(1)[男性話者/男性聴者](聴者と話者が敬語的同位者)・(2)(3)[男性話者/男性聴者](聴者が話者より敬語的下位者)・(5)[男性話者/女性聴者](聴者が話者と敬語的同位者か下位者)・(6)(7)[男性話者/女性聴者](聴者が話者より敬語的下位者)・(12)[女性話者/男性聴者](聴者が話者より敬語的下位者)・(14)[女性話者/女性聴者](聴者が話者より敬語的下位者)の場合には[頼み]の表現価値を実現する。そして(8)[女性話者/男性聴者](聴者が話者より敬語的上位者)・(9)[女性話者/男性聴者](聴者が話者と敬語的同位者か上位者)の場合には[懇願]の表現価値を表す。 話者と聴者が<疎遠な間柄>として見做される条件下では(4)[男性話者/女性聴者](聴者と話者が敬語的同位者)・(10)[女性話者/男性聴者](聴者と話者が敬語的同位者)・(11)[女性話者/男性聴者](聴者が話者と敬語的同位者か下位者)・(13)[女性話者/男性聴者](聴者が話者より敬語的下位者)・(15)[女性話者/女性聴者](聴者が話者より敬語的下位者)の場合には[不快感]の表現価値を表出する。