著者

茨城大学人文学部 [編]

出版者

茨城大学人文学部

巻号頁・発行日

1968

著者

茨城大学人文学部 [編]

出版者

茨城大学人文学部

巻号頁・発行日

1998

著者

中井 紀明 Noriaki Nakai 桃山学院大学文学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学キリスト教論集 = St. Andrew's University Journal of Christian Studies (ISSN:0286973X)

巻号頁・発行日

no.41, pp.1-32, 2005-01-20

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Emily Dickinson left almost 1800 poems, many of them in bundles later called fascicles; they have been usually regarded as mss of poems chronologically bound just for preservation. Recently in the United States, however, some scholars find unity in fascicles without clarifying why only their particular fascicles have unity under the editor Dickinson. My hypotheses are: Franklin's "fascicles" are in fact distinct collections of Emily Dickinson's poetry, and his "sets" are groups of poems waiting for later inclusion in further fascicles. My project is to offer the poet a persistent reader taking her fascicles as collections of poems edited by the poet herself and as more than just chronological. My method of reading-thinking-fermenting-writing of/ about the fascicles was formed by Stanley Fish's Reader Response Criticism and has been the main engine in my analyses of Fascicles 1~4 and will take me as far as Fascicle 40. My experiment is to deliberately become me the first reader of her first "published" collection of her poems edited by the poet herself and to intentionally have the recent scholarship on Dickinson's poetry and fascicles stop intruding into my reading. The first reader is supposed to know nothing in terms of interpretations and commentary accumulated later. The only and main source of information on this "publication" is the collection itself, and the tradition of close reading from New Criticism to Reader Response Criticism will help me here. In Fascicle 1 Dickinson the editor juxtaposes nature and man in terms of time: nature rotates and overcomes time; man proceeds in a forward direction, dies and never returns. Fascicle 2 is not just a bundle of poems but an elaborately edited collection of poems, logically following Fascicle 1. In Fascicle 2, against the softening background of nature, are presented big themes like time, the human destiny of death, faith in Christ, and lastly the poet's scrupulous feelings about having faith which seem to be rooted in her own life. Although Fascicle 2 is breathlessly and daringly taking up big themes for only the second fascicle in a work of forty, it quite impressively binds these themes and reveals Emily Dickinson as a skillful editor. In Fascicle 3 Dickinson the editor intentionally repeats many words to bind this fascicle. Flowers are so abundant in this fascicle as to give solace to the reader facing the inevitability of dying. Days "die" into lingering yesterdays and a year "went up this evening", but for the first time in the first three fascicles substantial human deaths are treated. I discuss the eleventh, seventeenth, eighteenth, and the climactic twentythird poem, where, I suggest, the poet and the editor in her are engaged in not so much overcoming as outwitting the human destiny of death. This is the fourth article in my project of reading each of the forty fascicles as a distinct collection of poems chosen and edited by Dickinson. Literary texts are texts whose rhetorical intentions, deliberately and meticulously interwoven into the text by the author, are traceable through reader responses. Since we cannot expect Dickinson herself to deliver an oracle as to her real intentions in the fascicles, I have sought to experience the text of Fascicle 4 as a reader sensitive to the reading process. My conclusion is that, like the first three fascicles, it is a thematically united collection. Through the sixteen poems of Fascicle 4, Dickinson vividly depicts the stream of conflicting thoughts in the narrator's mind against the background of the Gospel According to St. John (King James Version). In the former part of the fascicle (poems #1 through #7), the narrator is at the same time pleased at the rebirth of the land in springtime (poems #1 and #3) and made gloomy by the contrast with the stark reality of human existence (poems #2 through #7). In poem #8, the turning point in the reasoning process of the fascicle, the narrator recapitulates her joy at the rebirth of Nature but reveals at the end of the poem that the fascicle's real concern is not with Nature but with human rebirth (3:5). In the latter part of the fascicle (poems #9 through #16), where death and human resurrection are discussed against the contrasting background of a cheerful description of Nature's rebirth in springtime (poems #10, #11, and #14), we discover the narrator's growing doubt as to the possibility of human resurrection because of the difficulty of maintaining the unconditional "faith" demanded by Jesus. According to Jesus, human resurrection is possible only for those with faith in him as the Son of God: "he that believeth on me shall never thirst"(6:35) and "he that believeth on me hath everlasting life."(6:47) The narrator, fearing that compared with the annual rebirth of Nature in springtime human resurrection is difficult, finds herself unable to respond to the message of St. John's Gospel, which gradually comes to weigh more and more heavily on her mind. For such a scrupulous narrator, to believe in Jesus as the Son of God without seeing for herself the miracles St. John claims for Him is problematic. Should we believe in things we have not seen? "Blessed are they that have not seen, and yet have believed"(20:29). If so, then the narrator, who has not seen and therefore cannot believe, is unblessed. She cannot face Jesus because she does not qualify to stand among those disciples chosen for their unshakeable belief in Him. She feels unqualified to be added to those selected for their trustworthiness as the Twelve Disciples, and finally turns herself into a humble daisy devoid of heart and mind and free from all demands (poem #12). At this point (poems #9, #13, #15, and #16) the narrator uncovers some graves. She learns that many of the dead, either because they are animals without minds or because they are without belief, are left abandoned in their graves even when springtime comes, while an exceptional woman, presumably being possessed of a firm faith, has been raised to Heaven immediately following her death in springtime. It is as if she has been resurrected not on this earth but in Heaven itself. Are we being pressured to accept the reality that God discriminates among the dead and favors those with faith in Jesus? The narrator's skepticism toward the possibility of human resurrection, which takes belief in Jesus as its key, and her nihilistic fear of being incapable of faith gradually pervade the fascicle. Are we doomed to wander in helpless anguish through this haphazard world, buffeted by Fate, waiting only to die? In this fascicle Dickinson is engaged in what I call"polemical reasoning". Each poem is an independent narrative but at the same time is contributing through "polemical reasoning" to the formation of the fascicle's overall narrative of the difficulty of human resurrection. Dickinson is referring the reader to the words of Jesus in St. John's Gospel that "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die". (11:25) Though enchanted and moved by this Gospel prophesy, the poet finds herself unable to respond to it. In the return of flowers in the springtime she sees human resurrection, yet she cannot hold on to the belief in Jesus as the Son of God. As we read the poems in this fascicle, we follow the theme of rebirth in Nature, which is simultaneously contrasted to the narrator's fear of the difficulty of human resurrection due to her increasingly shaky belief in Jesus. We will now trace how the narrative of each of the sixteen individual poems contributes to the fascicle's overall narrative of "polemical reasoning". The first line of each poem is shown in parentheses following the poem number. In Poem #1 ("Perhaps you'd like to buy a flower,") the narrator rejoices, confident of Nature's seasonal rebirth. In Poem #2 ("Water, is taught by thirst.") the narrator lets us know that there are both bright and dark sides to everything on this earth, and that we should admit that we recognize and appreciate things most deeply when we suffer from their lack. At the beginning of the poem we have the "water of life" whose lack leads to thirstiness; we must wait until the Nicodemus Mystery in poem #8 for "water" that does not lead to thirstiness (4:14) and that gives rebirth (3:5). It is said that love is most dearly felt when the loved one dies, but the stark reality is that dying means not returning to dwell on the earth. In Poem #3 ("Have you got a Brook in your little heart,") the flowers of poem #1 and the water of poem #2 are linked, and a new item, "life is " added. In the first and second stanzas we see how water gives life to flowers and to birds, but the same river, we learn in the third and the fourth stanzas, can also at times flood or dry up. That the narrator seeks to draw our attention to this harsh reality at the end of the poem is perhaps the result of her jealousy toward Nature's guaranteed annual rebirth, but probably also because she cannot bring herself to celebrate unreservedly the renewal of Nature thanks to her pessimistic view of the possibility of human resurrection. Poem #4 ("Flowers - Well - if anybody") provides readers with a puzzling problem of definition. Flowers, as the embodiment of Nature, give us "transport" with their return at their successive springtime, but at the same time "trouble" through the fact that the dead among us can never return. The "extasy" caused in us by this combination of "transport" and "trouble" humbles us. There is one more point that must be mentioned here in connection with the fascicle's overall narrative of "polemical reasoning." The narrator wants to find, even at the expense of a reward, someone who could truly claim to be represented by the following words of Jesus: "…but the water that I shall give him shall be in him a well of water springing up into everlasting life (my emphasis)."(4:14). Like Thomas the Apostle, she is not one of those "that have not seen, and yet have believed"(20:29) Unable to see what Jesus did with her own eyes, she cannot believe in Him. In Poem #5 ("Pigmy seraphs - gone astray -") the narrator, looking at the roses she has raised, cannot resist dwelling upon the limited opulence of human affairs: human splendors are nothing compared with the natural world around us. In Poem #6 ("Heart not so heavy as mine") the narrator, gloomy thanks probably to the stress on the harsh reality of human existence in poems #2 through #5, receives solace from a song she overhears. Poem #7 ("Soul, Wilt thou toss again?") describes another feature of harsh human reality which is dominated by haphazardness and lack of planning. In Poem #8 ("An altered look about the hills - ") the narrator recapitulates her concern with the seasonal rebirth of Nature, while in the last two lines her real concern with human resurrection is made clear. At the end of the poem the reader finally learns why flowers and the water that gives them life appear so repeatedly in poems #1 through #4. We also learn about "Nicodemus' Mystery" which, though concerned specifically with human resurrection, is here being applied to natural rebirth too. The reference comes from the passage in the Gospel According to St. John: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God"(3:5). We understand for the first time here that the theme of human resurrection is the main theme of this fascicle over and above that of natural rebirth. In the following poems the possibility of human resurrection is implicitly doubted because of its dependence on unwavering faith in Jesus. In Poem #9 ("Some, too fragile for winter winds") the narrator, after having rejoiced in the springtime rebirth of Nature, is trying to see into some graves to find out whether those buried there are also revived. The graves have protected those within - children, sparrows and lambs - from the winter. The words "unnoticed by the Father" deserve notice. What is happening here to those in the grave who, like the children, are too immature to profess "faith," or to those who, like the sparrows and lambs, have no mind that would enable them to have faith? Are they unnoticed by the Father simply because they don't have faith? Does being unnoticed by the Father mean that they must remain in the grave without the possibility of resurrection? In Poem #10 ("Whose are the little beds, - I asked") the narrator is watching the flowers revived in springtime and now enjoying sleep different in kind from that in the graves. . Poem #11 ("For every Bird a nest - ") presents, as in poem #10, flowers and birds making homes for themselves and enjoying their lives in springtime. Poem #12 ("'They have not chosen me,' he said,") is a crucial poem in the greater narrative of the fascicle, centering on the story of the Twelve Disciples. Jesus chooses the twelve for their "trustworthiness" or "promising nature"(15:16). Elsewhere Jesus tells them "I chose you" in the knowledge that one of them, Judas, would betray Him (6:70). Reading Jesus' thoughts at the moment of betrayal, the narrator is hesitant to be added to the twelve disciples chosen for their "promising" nature. Knowing that her faith is too unstable to live up to Jesus' expectations, she feels happier to be regarded by Jesus as no more than a roadside daisy, lacking in consciousness and consequently free from the demands of faith. Poem #13 ("She bore it till the simple veins") tells of a woman who died at the end of spring. This woman did not stay in the grave but went immediately to Heaven, presumably because her firm belief in Jesus had been recognized. She was resurrected, but not on the earth as flowers are. Are people with faith resurrected only in Heaven? Is going to Heaven the only way to be born again? Is God discriminating between the woman raised to Heaven in this poem and those remaining in their graves in poems #9, #15, and #16? Does lack of faith mean that we must remain in our grave deserted by God? Poem #14 ("We should not mind so small a flower") talks about the significance of a flower, symbol of the rebirth of the garden she lost, and the relative difficulty of human resurrection. "Faith", a keyword crucial to the "polemical reasoning" in this latter part of the fascicle, is repeated in this poem and the next. In Poem #15 ("This heart that broke so long ?") the narrator, uncertain of her faith, sympathizes with the dead left deserted in their graves. At the end of the first stanza she explains why this keyword "faith" has become so crucial: she had sought after Jesus as her Savior, but her search had been "in vain." In Poem #16 ("On such a night, or such a night,") the narrator's sympathy is with the small children laid so early in their tiny graves. Must they remain there forever because of their lack of faith?

著者

赤瀬 雅子 Masako AKASE 桃山学院大学文学部

雑誌

国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)

巻号頁・発行日

no.14, pp.163-171, 1996-09-30

著者

東京成徳大学人文学部 [編]

出版者

東京成徳大学人文学部

巻号頁・発行日

2007

著者

京都帝国大学文学部 編

出版者

京都帝国大学文学部

巻号頁・発行日

1935

著者

Melley Christopher めりー くりすとふぁー メリー クリストファー 沖縄キリスト教学院大学人文学部英語コミュニケーション学科非常勤講師・Ph.D(哲学)

出版者

沖縄キリスト教学院大学

雑誌

沖縄キリスト教学院大学論集 = Okinawa Christian University Review (ISSN:13498479)

巻号頁・発行日

no.13, pp.47-57, 2017-02-10

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多くの他大学がそうであるように沖縄キリスト教大学もまた内外的に深刻な難問に直面している。この論文はこうした深刻な難問を概説し、人々の多様性を育てる学びの実行可能な中心的存在とその機能を果たすということがどのようなことを意味するのかを根本的に再考し、そして、持続可能な改革と洗練された改善法を採用し、各学部によって見出された本大学が保有する学術的強みを活かすことにより、沖縄の未来の貴重な一部を本大学が担うという可能性を高める具体的な手順を提案する。

著者

新潟大学人文学部

出版者

新潟大学人文学部

巻号頁・発行日

vol.4, no.2, 1955-02

著者

四方 由美 大谷 奈緒子 北出 真紀恵 小川 祐喜子 福田 朋実 Yumi SHIKATA Naoko OTANI Makie KITADE Yukiko OGAWA Tomomi FUKUDA 宮崎公立大学人文学部 東洋大学 東海学園大学 東洋大学 宮崎公立大学 Miyazaki Municipal University Faculty of Humanities Toyo University Tokaigakuen University Toyo University Miyazaki Municipal University Faculty of Humanities

雑誌

宮崎公立大学人文学部紀要 = Bulletin of Miyazaki Municipal University Faculty of Humanities (ISSN:13403613)

巻号頁・発行日

vol.26, no.1, pp.79-92, 2019-03-08

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本稿は、宮崎公立大学人文学部紀要第25巻第1号に掲載の「犯罪報道の共起ネットワーク分析(1)」(以下、前稿)に続き、犯罪報道分析を行い、その結果をジェンダーの視点から考察したものである。週刊誌報道を対象にKHコーダーを用いて頻出語句を抽出した上で、共起ネットワーク分析を行い、事件報道において何がどのように関連付けて伝えられているのか、数量的かつ体系的にとらえることを試みた。犯罪事件の報道において女性被害者、およびその関係者の伝えられ方について特徴を導出することができた。

著者

ビューラー カート・F 向井 毅 田村 水幸 神山 絵美 C. Buhler Tsuyoshi MUKAI 福岡女子大学文学部英文学科 福岡女子大学大学院文学研究科 福岡女子大学大学院文学研究科 Fukuoka Women's University Fukuoka Women's University Fukuoka Women's University

雑誌

文芸と思想 = Studies in the humanities (ISSN:05217873)

巻号頁・発行日

vol.69, pp.13-33,

著者

崎原千尋 さきはらちひろ Sakihara Chihiro 沖縄キリスト教学院大学人文学部英語コミュニケーション学科特任講師アメリカ研究

出版者

沖縄キリスト教学院大学

雑誌

沖縄キリスト教学院大学論集 = Okinawa Christian University Review (ISSN:13498479)

巻号頁・発行日

no.14, pp.57-65, 2017-10-16

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アメリカ文学の講義を担当するにあたって、いかにして沖縄の学生たちが黒人文学を身近な歴史や、社会、文化と関連 づけて読み解き、さらに、race(人種)、gender(ジェンダー)、そしてclass(階級)という概念をクリティカルに分析す る視座を身につけることができるのか、ということを常に問い続けて来た。本稿は、このような問いを基点とし、トニ・ モリスンのThe Bluest Eye(1970)を教材とした実践例を取り上げながら、文化研究の手法と「うちなーぐち」を使ったペダゴジカルな試みについて論述する。具体的には、(1)関連づけ:沖縄の歴史的、文化的文脈に関連づけさせ、親近感を持たせること、(2)可視化:視覚教材を用いて問題を可視化させ、分析概念を例示すること、に焦点を当て、学生たちが自ら進んで問題に対して取り組み、主体的かつトランスナショナルな学びが可能になることを示唆する。

著者

新垣 友子 島袋 純 あらかき ともこ しまぶくろ じゅん Arakaki Tomoko Shimabukuro Jun 沖縄キリスト教学院大学人文学部英語コミュニケーション学科准教授・言語学 琉球大学教育学部教授・政治学

出版者

沖縄キリスト教学院大学

雑誌

沖縄キリスト教学院大学論集 = Okinawa Christian University Review (ISSN:13498479)

巻号頁・発行日

no.13, pp.37-46, 2017-02-10

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2009年、琉球諸語は危機言語としてユネスコに認定されたが、それ以来、復興のための言語計画はどのように展開されてきたのであろうか。琉球諸語の維持・継承に関する有効な対策を講じない限り、2050年には消滅するといわれているが、この件に関する行政の取り組みは、有効とは言い難い。本稿では、行政の取り組みを検証するとともに、国連やその他の国際機関がどのように「言語権」という概念を明文化してきたか軌跡を概観しながら、行政の取り組みがいかに遅れているか、また国として、いかにその概念の発展と逆行する見解を示しているかをみていく。

著者

大阪大学文学部・大学院文学研究科音楽学研究室 [編集] = Osaka University (=Handai) Musicology Division

出版者

[大阪大学文学部・大学院文学研究科音楽学研究室]

巻号頁・発行日

2003

著者

柊 曉生 AKEO HIRAGI 藤女子大学文学部 Institute for Christian Culture FUJI WOMEN'S UNIVERSITY

出版者

藤女子大学キリスト教文化研究所

雑誌

紀要 (ISSN:13483870)

巻号頁・発行日

no.8, pp.51-75, 2007-07

著者

姫野 俊一 関 正治 Syunichi HIMENO SEKI Masaharu 花園大学文学部 北海道情報大学 THE FACULTY OF LETTERS HANAZONO UNIVERSITY HOKKAIDO INFORMATION UNIVERSITY

出版者

花園大学文学部

雑誌

花園大学文学部研究紀要 (ISSN:1342467X)

巻号頁・発行日

no.44, pp.23-30, 2012

著者

姫野 俊一 関正治 Syunichi HIMENO SEKIMasaharu 花園大学文学部 北海道情報大学 THE FACULTY OF LETTERS HANAZONO UNIVERSITY HOKKAIDO INFORMATION UNIVERSITY

巻号頁・発行日

vol.44, pp.23-30,

著者

秦 美香子 Mikako HATA 花園大学文学部 Faculty of Letters Hanazono University

巻号頁・発行日

vol.45, pp.25-38,

著者

Ulvog A. David あるふれっどでいびっどゆるヴぁーぐ アルフレッドデイビッドユルヴァーグ 沖縄キリスト教学院大学人文学部英語コミュニケーション学科准教授法学

出版者

沖縄キリスト教学院大学

雑誌

沖縄キリスト教学院大学論集 = Okinawa Christian University review (ISSN:13498479)

巻号頁・発行日

no.14, pp.25-36, 2017-10

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Japan's current constitutionally-guaranteed right to petition as well as laws and regulations detailing the procedures for exercising this right have emerged as part of a centuries old process through which people have sought to have their voice heard in state affairs. This paper looks at the development of the right to petition in Japan's modern constitutions, relevant laws and regulations, legal theories and judicial decisions, and shows how the right to petition has evolved into a quasi-political right, supplementing and enhancing representative democratic systems and administrative organs.日本憲法で保障された現在の請願権、そしてこの権利を行使するまでの手順を具体化した法規制は、国民が自らの意思を政治に反映させようと努力してきた長年の過程の中で生まれた。本稿では、日本の近代憲法下での請願権の発展と、関連法規制、法理論や判例に焦点を当て、請願権が如何にして民主的代議制や行政機関を補完、強化する準政治的権利に変化したのかを明らかにする。

著者

名古屋大学文学部編

出版者

名古屋大学文学部

巻号頁・発行日

1968

著者

島村 聡 金城 隆一 鈴木 友一郎 稲垣 暁 しまむら さとる きんじょう たかかず すずき ゆういちろう いながき さとる Shimamura Satoru Kinjyo Takakazu Suzuki Yuichiro Inagaki Satoru 沖縄大学人文学部 沖縄大学地域研究所特別研究員 沖縄大学地域研究所特別研究員 沖縄大学地域研究所特別研究員

出版者

沖縄大学地域研究所

雑誌

地域研究 = Regional studies (ISSN:18812082)

巻号頁・発行日

no.24, pp.51-62, 2019-10

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沖縄本島中南部にある5か所の子どもの居場所等の職員、および、当該居場所を管轄する自治体の担当課の職員に居場所運営についてのインタビューを実施したところ、居場所は自身持つ指向から活動型と支援型に分かれ、行政のスタンスから地域型と機関型に分かれることが判明した。行政におかれた子どもに貧困対策支援員は、位置づけの曖昧さから、これらの居場所のネットワーク拡大には寄与できていない。