著者

青野 正明 Masaaki Aono 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

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

巻号頁・発行日

no.41, pp.133-185, 2009-12-22

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In 1936, the Japanese Government-General of Korea reorganized the colony's shrine system. This reorganization was carried out for two purposes : first, to promote some of the main shrines to the status of Kokuhei-shosha (国幣小社), which ranked sixth among nationally-supported shrines ; and second, to increase the overall number of shrines (神社・神祠) as a way of mobilizing Korean people to carry out the Government-General's policies. In this paper I examine principally the second of those two purposes. By analyzing the Government-General's principle of having one shrine in each myeon (面), I seek to clarify the process through which that policy was formed.

著者

野原 康弘 Yasuhiro Nohara 桃山学院大学経営学部

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.44, pp.1-42, 2009-02-20

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In UK, the death of Elizabeth II automatically should place her son Charles, Prince of Wales, on the throne. There should be no difficulty at all as to who inherits the crown; no civil strife between her children, Charles, Anne, Andrew and Edward. In the past, however, this peaceful state of crowning was not common, on the contrary, coronations often led to bloodshed; the first in succession to the throne did not always manage to mount the throne. When King Edward the Confessor died childless in 1066, a question, who should succeed the throne, occurred naturally. Edgar, who was the grandson of King Edmund, was one, Norwegian-Danish King Harald was also one, and Guillaume, the Duke of Normandy was another. Nevertheless Harold, the son of Earl Godwin, took a drastic measure: he had two services on the same day; King Edward's burial and his own coronation, which was extremely unusual even at that time, and which eventually aggravated the matter. The above three people appealed Harold's coronation. Edgar, however, was regarded too small to succeed the throne. King Harald from Norway invaded the north of England and occupied York temporarily but was finally defeated by newly crowned King Harold at the Battle of Stamford Bridge. Guillaume with a stronger claim against Harold was different from the two. He was waiting for the good time for a battle with Harold. Guillaume was born in 1027 at Falaise in Normandy, France, as an illegitimate child of the sixth Duke Robert of Normandy. King Edward's mother, Emma, was from Normandy, and Guillaume and King Edward were relatives. Guillaume made an invasion at Pevensey with a great fleet of warships in 1066. As is well-known, he completely beat King Harold's army at the Battle of Hastings. Nevertheless, it was more than two months before he crowned himself as William the Conqueror, King of England. This summer, I visited cities and towns in Normandy which were related to Guillaume, and also drove along the south-eastern coast of England. This means that I tried to follow the steps of Guillaume's conquest of England.

著者

山口 光朔 Kosaku Yamaguchi 桃山学院大学経済学部

出版者

桃山学院大学

雑誌

桃山学院大学紀要 = JOURNAL OF ST. ANDREW'S UNIVERSITY (ISSN:02862697)

巻号頁・発行日

vol.1, no.2, pp.59-119, 1963-11-25

著者

小田 亮 Makoto Oda 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.2, pp.1-20, 1991-03-01

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This essay has two aims; one is to show the perspective Levi-Strauss's structural analysis of myths has offered, and the other is to point a resemblance between myths and novels in the way of being against the narrative. For the former, I do a demonstration of a structural analysis on three African myths, and point out in the analysis that no myth is isolated from others and that there is no single or privileged code which excludes other codes in the formation or interpretation of myths. On the other hand, the novel is an unorthodox genre and a newcomer in the European literature. While the epic which is the counterpart of the narrative in the Latin-European literary orthodoxy has canons or privileged codes, the novel doesn't. Unlike the narrative or epic, and like myths viewed from the stand-point of structurism, novels have no self-conclusion in their nature of intertextuality and always put several codes in play against the autocracy of any single code the narrative demands.

著者

赤瀬 雅子 Masako Akase 桃山学院大学経済学部

雑誌

総合研究所報 = ST. ANDREW'S UNIVERSITY, BULLETIN OF RESEARCH INSTITUTE (ISSN:03850811)

巻号頁・発行日

vol.10, no.1, pp.63-74, 1984-06-30

著者

Yamanaka Hideya 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

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

巻号頁・発行日

no.24, pp.3-26, 2001-07-10

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In his presentation of the secondary grade curriculum for the young, the Athenian stranger refers to the matter, which it is disgraceful not to know: the problems concerning "the essential nature of the commensurable and the incommensurable." (820c) The reference appears immediately after the Athenian stranger's introduction to three branches of learning: arithmetic, geometry, and astrology (817e), whose detailed study is necessary for only 'a few' (818a). Referring to the instruction of the essential nature of the commensurable and the incommensurable, what matter did Plato exactly have in his mind? G. R. Morrow said that the introduction of the problem of incommensurable magnitudes to the curriculum was "an innovation to which Plato attaches peculiar importance" and also that although the belief that "all magnitudes are somehow commensurable with one another is natural to us," seeing that this belief is in fact false would be to rise above one's human nature." Although the saying seems to hit the mark, Morrow did not fully explain why Plato's introduction to the learning of incommensurable magnitudes was "an innovation" which had a "peculiar importance" and how the subject-matter of the incommensurable could "emancipate the student from his instinctive sense-bound beliefs and thus, ・・・・・・raise him above his human nature." (pp.346-7) However, it is worth listening to his other words which bear on the significance of mathematical thinking in the context of legislation: "the law, as we learn in the Philebus, results from the application of the Limit (περα〓) to an indefinitely varying qualitative continuum (απειρου), and the Limit is conceived of as analogous to mathematical order." The words could be settled more aptly in the context of the incommensurable. I insist that Plato here in the dialogue Laws, referring to the peculiar importance of the incommensurable, gives an inkling of the fact that the scientific knowledge of the incommensurable has an isomorphic property with that faculty that discerns "the identical element which pervades all the four virtues" (965c). That is to say, Plato identifies the method by which the nature of the incommensurable magnitudes can be explained as a significant model in order to "hold very tight and not to let go"(965d) until we can adequately explain the essential nature of the object existing as a unity. In other words, the detailed study of the incommensurable is of great advantage to 'a few' (818a) who are expected to be members of the Nocturnal Council and who "must not only be able to pay regard to the many, but must be able also to press towards the one (pros to hen) so as to discern it and, on discerning it, to survey and organize all the rest with a single eye to it" (965b), since the fruit of this offers them a convenient paradigm in medium of which they may master an isomorphic way in order to see the invisible one. Plato's reference to the problem of the incommensurable in the Laws is at first sight negative. After his labor to explain the necessity of a subject concerning the incommensurable, the Athenian stranger says that it is to be laid down provisionally only, 'like pledges capable of redemption, apart from the rest of our constitution, in case they fail to satisfy either us who enact them or you for whom they are enacted.' (820e). However, the utterance is paradoxical in the same way as the introduction of the Nocturnal Council in the closing books of the Laws appears paradoxically to be an appendix, whereas in reality the whole constitution of Magnesia is rooted in the Council. Both facts correspond to one another and put Plato's metaphysical thinking out of our sight. Focusing the implications of philosophical dimensions of the incommensurable in the Laws, I will try to bring them into the relevance to Plato's metaphysical thought in the other dialogues and the Seventh Letter VII, where the deepest tenet on the incommensurable or the cognate ideas make their appearance vividly.

著者

片平 幸 Miyuki Katahira 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

国際文化論集 (ISSN:09170219)

巻号頁・発行日

no.41, pp.105-131[含 英語文要旨], 2009-12

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This essay examines how gardens of Japan were perceived by Western authors in the 19th century, by analyzing the writings of Edward S. Morse (1838_1925), John La Farge (1835_1910), Basil H. Chamberlain (1850_1935), and Lafcadio Hearn (1850_1904), who also played an important role in introducing Japanese culture to Western readers. Japanese gardens had already been introduced by Josiah Conder, an English architect and the author of Landscape Gardening in Japan (1893). Conder methodically explained the history, composition, and ornaments of Japanese gardens as well as introducing some well known gardens in Japan. The essay will compare and analyze how the four authors described Japanese gardens, and also the impact of Conder's writing on them. Morse, a zoologist, described how stones were precisely placed in order to compose a whole garden, and interpreted such features as reflecting the "reserve and sense of propriety" of Japanese people, based on his observation. La Farge, an artist who initiated Japonisme in the United States, visited Nikko with Okakura Tenshin (1862_1913) and Ernest Fenollosa (1853_1908) and described how a garden is drawn from nature and expresses "the ideas of peace and chastity, quiet old age, connubial happiness, and the sweetness of solitude".Chamberlain, a linguist, and Hearn, known for his numerous and influential writings on Japan, each refers to Conder's book, yet there is a stark contrast in the way they described and interpreted Japanese gardens. In Things Japanese, Chamberlain summarized the principal points of Conder's writing and presented a brief digest of Japanese gardens in a rather indifferent manner. Hearn also extracted some essential points from Conder's writing, yet he beautifully described the garden of his house in Matsue, and emphasized that how to "feel" is a key to understanding Japanese gardens. Reflecting the influence of Spencer's ideas, Hearn argued that to appreciate Japanese gardens requires one to understand Japanese people's innate sensibility.

著者

松永 俊男 Toshio MATSUNAGA 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.20, pp.139-161, 2000-12

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Scientific investigation in early nineteenth century England was based on natural theology. The evolutionary theory of Charles Darwin was also based on natural thelogy. Most contemporary scholars and clergy accepted the evolution of organisms as providential evolution, that is, evolution guided by God. Darwinian theory did not reject the idea of providential evolution. Darwinian theory, however, also has a revolutionary factor, which implies a mechanical interpretation of the adaptation of organisms. Modern biologists acknowledge only this revolutionary factor in Darwinism. But in order to understand properly the historical significance of Darwinism, we must recognize the religious factor in Darwinism. In this article we analyse the theological background of Darwinism and survey the contemporary reception of Darwinism.

著者

永野 芳郎 Yoshio NAGANO 桃山学院大学文学部

雑誌

桃山学院大学人間科学 = HUMAN SCIENCES REVIEW, St. Andrew's University (ISSN:09170227)

巻号頁・発行日

no.10, pp.119-144, 1996-01-30

著者

一ノ瀬 篤 Atsushi Ichinose 桃山学院大学経済学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学経済経営論集 (ISSN:02869721)

巻号頁・発行日

vol.50, no.1, pp.219-246[含 英語文要旨], 2008-06

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In the U.K., Pitt's sinking fund was established in 1786 to deal with the accumulation of national debt. Pitt's fund regarded the compound interest principle as important. The initial fund was supported by a budgetary surplus of some one million pounds. But as the nation rushed into the war with France in 1793, extraordinary budgetary deficits emerged. Under such circumstances, the sinking fund, which was founded on the principle of compound interest, was obliged to depend on the new issue of government bonds as its source. Consequently the sinking fund merely embodied a policy of' raising sinking funds by borrowing money'. Criticism against the wastefulness of Pitt's fund flared up after the war, the leading critics being R. Hamilton and D. Ricardo. As a result, the fund was abandoned in 1828 after more than 40 year's duration. Hamilton mainly criticized the policy of 'raising sinking funds by floating new government bonds', but he also never overlooked the fictitious nature of the compound interest principle. In the present-day Japan, National Debt Consolidation Fund(NDCF)bears the role of a sinking fund. Corresponding to the so-called re-flotation of national debt in 1965 F.Y., it was decided to annually transfer a sum of money(equal to 1.6% of the outstanding national debt at the beginning of the previous year)from government's general accounts to NDCF. The figure of 1.6% corresponds to the durable life of the facilities that the government was expected to build(in the case of construction bonds), and it was assumed the government would recover its investment in 60 years. NDCF was to deposit and employ this sum to redeem outstanding debts. Now, as this 1.6% deposit is inserted into the annual disbursements budget as a main item under bond expenditures, it unavoidably increases the sum of budgetary expenditures. Therefore, under the circumstances of persistent budgetary deficit, the sum of the above deposit increases the annual volume of newly issued government bonds by that very sum. The result is as follows: to meet the necessary sum for the sinking fund, the government is compelled to raise money by issuing new government bonds. Thus the scale of annual government revenue/expenditure is amplified to the same extent. If this waste of labor could be justified, it would be in the case where the sinking fund usefully fulfills the function of debt management, or in the case where the fund plays the role of emergency reserves. But neither function could be nor should be expected with regard to NDCF. Our present NDCF seems to continue only by inertia and only for the purpose of exhibiting the government's pose that it is not idle in trying to reduce the national debt. The sinking fund in present-day Japan has not employed the principle of compound interest, so that its fictitious character is not easily exposed. But it is not likely that we will be able to escape the unsparing criticisms made by Robert Hamilton some 200 years ago.

著者

井本 英一 Eiichi Imoto 桃山学院大学文学部(元)

出版者

桃山学院大学総合研究所

雑誌

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

巻号頁・発行日

no.36, pp.1-32, 2007-06-20

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The color blue is seen on the borders of the inside and outside of a home, in this world and the next world, so it is the color of the funeral, the marriage and other rites. Messengers from the other world used to wear blue clothes, and maids or servants of this world had blue clothes on. The executioner's clothes had something blue and the condemned criminal's had, too. A sacrifice, human or animal, had something blue. A man on his deathbed would change his usual clothes for blue ones. The dead person was thought to be an offering to the gods. The color blue was the symbol of giving vigor and energy to the god. The blue colors were used from the royal divine families to the common people. On the New Year, Emperors of China and Japan put on blue clothes. The Virgin Mary also wore a blue mantle.

著者

山川 偉也 Hideya Yamakawa 桃山学院大学法学部

雑誌

桃山学院大学総合研究所紀要 = ST.ANDREW'S UNIVERSITY BULLETIN OF THE RESEARCH INSTITUTE (ISSN:1346048X)

巻号頁・発行日

vol.33, no.1, pp.129-168, 2007-06-20

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This article first takes a critical look at Aristotle's definition of "human being" as a "politicalanimal" (πολιτικον ζψον), as noted in his Politics 1253a2_3. Following that is a study of the correlation between Aristotle's and Diogenes' views of human beings. The author initially provokes the reader's attention to the fact that the Aristotelian term "political animal" originally had two contexts. First, according to Historia Animalium, the political animal is a species of "gregarious animal" (τα αγελαια). Therefore, it is not the case that human being is a unique species of political animal; a large group of different species described as political animals does indeed exist. Aristotle states, for example, that various forms of political animal, such as "man," "bee," "wasp," "ant" and "crane," each has a common property: the devotion to some common good in its political community. On the other hand, in Politics 1252a1_7, Aristotle identifies "the so-called city-state" (η καλουμενη πολιζ) as a "political community" (η κοινωνια η πολιτικη)_According to Historia Animalium, the human being is only one species of political animals. But, according to Politics 1253a 7_8, the human being is a "political animal" in a greater measure than bees or any other "gregarious animal". The author insists that it was precisely in this context that Aristotle needed to specify human beings by a geometrical proportion: `God :Man=Man : Animal.' The author analyzes thoroughly Aristotle's view of human being and discloses the fact that Aristotle's theory of the "natural slave" conflicts with his own definition of"man." In this way the author divulges the invisible aspects of Aristotle's political thought. The author then concentrates to clarify the meaning of Diogenes' mission "paracharaxon to nomisma" ("deface the currency") and to highlight the significance of his protest against the Aristotelian definition of human beings: God : Man=Man : Animal Thus, the author proceeds to deface the current interpretations of Diogenes of Sinope's conception of justice and cosmopolitanism, which has been regarded by scholars as almost "nothing"or at least as a "shadowy ancestor" of the cosmopolitanism of Zeno of Citium. In place of these interpretations the author is submitting another version of cosmopolitanism that is to be regarded as a defaced version of Alexander's. Following the Sinopean dog philosopher's mission"παραχαραξον το νομισμα" ("deface the currency"), the author is defacing contemporary views on Diogenes of Sinope's "character" (χαρακτηρ)_

著者

Meillet Antoine 永野 芳郎 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

桃山学院大学人間科学 (ISSN:09170227)

巻号頁・発行日

no.11, pp.103-128, 1996-07

著者

島 久洋 Hisahiro Shima 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 (ISSN:0286973X)

巻号頁・発行日

no.27, pp.p63-81, 1991-03

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The purpose of this study is to investigate psychosocial factors for healthy long life based on ways of life. We studied Brazilian populations in Bage in August of 1990. Study populations were male and female at the age of 49-55 randomly selected. They live in the areas of Bage of Rio Grande do Sul, the Federative Republic of Brazil. The surveys were conducted by face-sheet methods in the indoor. A questionnaire was consisted of 48 items in relation to healthy conditions, eating habits, family relations, and religious behaviors. The questionnaire and interview were used Portuguese. The distribution of religion are presented in Table 1. The sigificant of these results concerning religion was discussed.

著者

梅山 秀幸 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学総合研究所紀要 (ISSN:1346048X)

巻号頁・発行日

vol.37, no.1, pp.59-78[含 英語文要旨], 2011-07

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Dojoji is the famous temple for the wicked love story of Anchin and Kiyohime. But there is also an another legend of Kaminaga-hime (Princess Long Hair) which tells of the origin of the temple. There once was a fisherman's daughter who had beautiful long hair by grace of Kannon figure to which she always prayed. One day a bird brought some of her hairs to the imperial palace. Discovering the hairs, the emperor ordered his servants to find the owner of the hairs in order to marry her. Brought to the palace and made a favorite of the emperor, the fisherman's daughter although was sad because she had abandoned the Kannon figure. Dojoji was built by the emperor who sympathized with her anxiety for the Kannon figure. On the discovery of the golden hairs brought by a bird, King Mark had Iseult brought from Ireland by Tristan to his palace. The story of Kaminaga-hime of Dojoji is a variation of "Tristan and Iseult". In addition, Kaminaga-hime of Dojoji is not an isolated case in Japan. In Kojiki we can also find another version of "Tristan and Iseult". Kaminaga-hime of Hyuga province was sent to Yamato to marry Emperor Ojin. Nintoku, son of the emperor, falls in love with her because of her enormous beauty and became sick of impossibility of his love. Ojin, acquainted with the agony of his son, decides to concede his beautiful fiancee to him. This relation of three persons (Kaminaga-hime, Nintoku, and Ojin), recalls the triangular relation of Iseult, Tristan, and Mark. The folklore tales of "Esugata-nyobo (The Portrait of the Beauty)" which succeed those of Kaminaga-hime, are found from north to south in Japan. In those tales a portrait enchants a lord instead of hairs. Looking by accident at a portrait of a beauty, a lord commands his retainers to fetch and carry her to his castle. Her husband, surprised at the sudden disappearance of his beloved, comes to the castle where she is living melancholically with the lord. Then, her husband, profiting by his excellent musical skill, succeeds in exiling the lord and regains his wife. It is needless to say that Tristan is an expert at the lute and the violin. The Chondara theater still remains in Okinawa. It is said that Chondara is the name of the musician who came from Kyoto and brought Japanese traditional music to Okinawa. Chondara had a very beautiful wife, whose portrait was blown by the wind and was gained by the Emperor. Emperor wanted her and ordered hie men to abduct her in order to satisfy his desire. In his deep desperation, Chondara came to the castle and performed music well in the presence of his beloved and the abductor. Chondara did not succeed to regain her, but being awarded the fief of Okinawa, had to live alone as a musician there. Tristan, of course, at last lived in Bretagne, crossing over the sea, far away from Iseult.

著者

松平 功 Isao Matsudaira 桃山学院大学チャプレン

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 (ISSN:0286973X)

巻号頁・発行日

no.46, pp.55-84[含 英語文要旨], 2011

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Japan invaded Korea and annexed it 100 years ago. Although the official policy of the Japanese government was to treat the Koreans on an equal basis with the Japanese, this ideal was not translated into action. As the conquerors, the Japanese were thoroughly convinced of their superiority over the Koreans, and applied terrible policies and behavior toward them. Before World War II, Japan faced a severe shortage of manpower, and the lack of industrial material as well. The Japanese government tried to alleviate such a manpower shortage by importing Koreans. Before the annexation of Korea in 1910, only several hundred Korean residents in Japan were reported. In 1945, the number of Koreans in Japan was determined to be as many as 2,000,000. After World War II, about 500,000 Koreans remained in Japan. At the conclusion of the U.S.-Japan Peace Treaty in San Francisco in 1952, all Koreans in Japan lost Japanese citizenship, and their suffering increased through unfair policies. For many years, the Japanese Church ignored its duty to be the liberator of suffering Koreans. As an agent of the prewar imperial government, it became an oppressor for Koreans in Japan. However, after the 1970's the Japanese Church began to cooperate with the Korean Church in Japan and seriously worked for Korean minority in Japan. The Japanese Church is working to combat not only unfair employment discrimination against Korean-Japanese but also numerous other kinds of injustice practiced by the Japanese government. This paper will attempt to clarify the relationship between minority issues in the context of the Korean-Japanese and the resistance movements conducted by the Church and people in Japan. It will also provide prospective suggestions to resolve the issue of Korean discrimination in Japan from the point of view of Christian ethics.

著者

橋内 武 Takeshi Hashiuchi 桃山学院大学国際教養学部

出版者

桃山学院大学総合研究所

雑誌

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

巻号頁・発行日

no.43, pp.51-70, 2010-12-24

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This paper seeks to elucidate the recent language policies of the European Union and the Council of Europe. The European Union was founded upon the reconciliation between West Germany and France after World War II, while the Council of Europe has also been searching for world peace with human rights and good communication between nations. With its six member states, the European Economic Community recognized four official languages. As it developed with additional member states, the European Community, later renamed European Union, increased its official languages. The European Union now maintains its multilingual policy: it consists of 27 member states with 23 official languages. Some states have regional, co-official languages recognized by the European Commission. Both translation and interpretation are big official business in EU institutions such as the European Commission, the European Council, the European Parliament, and the European Court of Justice. Moreover, the EU supports multilingualism in education, cultural exchange, and labor migration. Its language education policy has been influenced by the proposals made by the Council of Europe. The Council of Europe has developed its language education policy in three stages : (1) The Threshold Level provided a functional basis for language learning. It led to notional syllabus and the communicative approach to language teaching. (2) With its can-do statements, the Common European Framework for Reference of Languages is a new model for describing and scaling language use and the different kinds of knowledge and skills required. (3) The most recent development is the emphasis on intercultural citizenship and the proposal of a new paradigm named Platform: all education and human development must be based on language. In short, the European Union is a multilingual supranational agency, which now encourages intercultural citizenship and a command of both "plurilingualism" and "pluriculturalism"- terms recently coined by the Council of Europe's Language Policy Division.

著者

長谷川 彰 Akira Hasegawa 桃山学院大学経営学部 St. Andrew's University

出版者

桃山学院大学経済経営学会

雑誌

桃山学院大学経済経営論集 = ST. ANDREW'S UNIVERSITY ECONOMIC AND BUSINESS REVIEW (ISSN:02869721)

巻号頁・発行日

vol.33, no.4, pp.29-54, 1992-03-01

著者

津田 直則 Naonori Tsuda 桃山学院大学経済学部

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学経済経営論集 = ST. ANDREW'S UNIVERSITY ECONOMIC AND BUSINESS REVIEW (ISSN:02869721)

巻号頁・発行日

vol.49, no.4, pp.139-178, 2008-03-10

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The article examines the co-operative values and management efficiency in the case of the Mondragon Co-operative Corporation(MCC). In the first section of the article, the history of the MCC is investigated, which is divided into three periods, 1956-70, 1971-90 and 1991-2006. In the second section of the article, which will appear in the following volume of the bulletin, the co-operative values, management efficiency and their relations would be analyzed. The First Period(1956-70)of the history of the Mondragon co-operatives is characterized by founding the basis of co-operatives and expanding business projects in various sectors of the Basque economy in Spain. In the Second Period(1971-90), the Mondragon Co-operative Group suffered from the oil shock effects and began to construct the protecting system against stagnation by inventing the institutional systems of solidarity. At the same time, the management top of the Group increased investments at foreign countries for attaining the superior competitive condition in international markets. In 1987, the First Co-operative Congress of the Mondragon Co-operative Group decided the famous Ten Principles as the value basis of the organization of the Group. They are: Open admission, Democratic Organization, Sovereignty of Labor, The Instrumental Character of Capital, Self-Management, Pay Solidarity, Group Cooperation, Social Transformation, Universal Nature and Education. In 1991, the beginning year of the Third Period(1991-2006), the Third Co-operative Congress was hold. The key decisions at the congress were:(a)The centralization of the organization and pursuit of a strategy for the sake of survival in the international market.(b)The reorganization of the co-operatives away from the regional groupings and toward to the sector groupings for increasing efficiency.(c)The renaming of the Mondragon Co-operative Group as the Mondragon Co-operative Corporation(MCC). In 2006, the performance of MCC is as follows. MCC Co-operatives107 Subsidiary companies126 MCC workforce83,601 MCC Total Assets27,550(million of euros)MCC Equity4,696(million of euros) Total Turnover(Industrial)6,880(million of euros) Total Turnover(Distribution)6,510(million of euros) MCC Overall Investment1,240(million of euros)

著者

王 衍宇 Yan Yu WANG 桃山学院大学経営学研究科

出版者

桃山学院大学総合研究所

雑誌

桃山学院大学環太平洋圏経営研究 = St. Andrew's University Pan-Pacific Business Review (ISSN:13455214)

巻号頁・発行日

no.8, pp.41-89, 2007-01-30