著者

樋口 進

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.34, no.2, pp.57-71,100, 1989

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Joachim Hirsch hat in letzten Jahren einen neuartigen marxistishen Ansatz zur Analyse kapitalistischer Gesellschaft entwickelt. Die zwei wichtigsten theoretischen Quellen für diesen neuen Ansatz sind die westdeutsch Staatsableitungsdebatte und die französische Regulationsschule. Beide versuchten seit den siebziger Jahren, eine reduktionistische, Ökonomistische Analyse der kapitalistischen Geselschaft zu überwinden: die erste durch die Analyse des Staates, die zweite durch eine nicht-ökonomistische Analyse der Ökonomie.<br> Für beide Theorien gilt, dass die kapitalistische Geselschaft wegen der Klassenintegration den Staat oder die Regurationsweise als eine besondere, vom unmittelbaren Produktionsprozess des kapitals formel getrennte Instanz herausbilden muss, und dass deshalb eine Analyse der dynamischen Regulation statt der invarianten Reproduktion erforderlich ist.<br> Ich konzentiere mich auf sowohl die Gemeinsamkeit auch die Verschiedenheit zwischen Regulationstheorie und Staatsableitungsshule (insbesondere Hirsch).

著者

井上 眞理子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.27, no.2, pp.1-19,123, 1982-09-30 (Released:2017-02-18)

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The concept of identity nowadays seems "unfashionable" in academic circles. But, for sociologists as well as psychologists, its meaning is yet ambiguous. The process in which the concept of identity has been formed by E.H. Erikson is explored in this paper in order to clarify what he means by "identity". Erikson's first concern was "How is the mutuality between ego and alter possible?" This question may be differently phrased as, "How can the self-expressions of ego and alter be compatible?"; or, "How is the adjustment between self-expression and self-control in an individual in society possible?" This question has been the main subject of modern western social philosophers, for example, Hobbes, Locke, Roussau, Adam Smith and, though it may sound strange to call him a philosopher, Freud. Erikson's concept of "mutuality" means functional mutuality, resembling the sociological concept of "complementarity of role-expectations". But the next problem for Erikson was that an individual is divided among various roles. In other words, "inter-role conflict " which is experienced by that individual as "intra-role conflict" occurs. A clue to a solution was given by William James' concept of "personal identity in The Principles of Psychology (1890). William James insisted that the personal identity is verified in "the stream of consciousness" But Erickson's "psycho-social identity" must in addition be verified in individual's actions. Thus the way in which an individual can achieve "role integration" becomes the main concern for Erikson at this stage. In this paper, we have decided to explore this concept of "role integration!' paying special consideration to the "adaptation" theory of H.Hartmann and its influence on Erickson's thought.

著者

金 明秀

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.59, no.3, pp.131-138, 2015-02-28 (Released:2019-05-24)

著者

村井 重樹

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.52, no.3, pp.35-51,236, 2008-02-29 (Released:2015-06-06)

参考文献数

34

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This paper aims to reconsider the concept of practice (pratique) in a present that is filled with uncertainty. To accomplish this, it will be useful to examine Bourdieu’s theory of practice (la théorie de la pratique) and his concept of habitus. According to Bourdieu, practice is produced by an embodied habitus, which includes practical hypotheses (hypotheses pratiques) accompanied by the past and the future, and which is engendered by social structures. Hence, habitus is the key to an understanding of practice, not only for Bourdieu, but for us as well. However, it seems that his definition of the relation between habitus and practice excessively restricts the range of practical action (practice). In fact, Bourdieu’s habitus finds its reality in an embodied past, and for this reason he is unable to sufficiently consider the significance of an uncertain present in practice. In contrast, Mead claims that “reality exists in a present” and recognizes that the uncertain present is important to our understanding of practice. According to Mead, past and future are oriented in the present, and novelty is found in it. That is, the present is also a site for the reformulation of meaning. In particular, this will be true for problematic situations which cannot be adequately illustrated using Bourdieu’s habitus. Through this examination of practice from the perspective of an uncertain present, I will try to demonstrate that habitus must be connected with the novelty of the present, and that practical hypotheses are questioned and reconstructed through the novelty that is in the present.

著者

宮本 孝二

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.45, no.1, pp.35-45,131, 2000-05-31 (Released:2016-11-02)

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This paper aims to discuss the identity and capacity of sociology as a discipline by referring to Anthony Giddens'social theory. Modern sociology has been specialized into many fields,and social theory which consists of general and macro theory has become only one of them. But we must remember that sociology was born as social theory which had grand and reflexive perspective on modernity. Now when we rethink the identity and capacity of sociology, we are faced with the task of reconstructing social theory. Anthony Giddens, who is one of the leading practioners of contemorary social theory, has constructed the strucrturation theory as a general theory and the theory of modernity as a macro theory, and he is participating in British politics as an adviser to the Labour Party. As he has created a social theory that explores a very wide range of social theories, we can reconstruct social theory by examining his one. To introduce his works briefly and summarize the essential points in it, this paper focuses on the theory of reflexivity. Because reflexivity is not only one of his central concepts, but also the true nature of social theory produced by human reflexive activities. First, I overview the disucssion of reflexiviy in the development of Giddens'social theory. He places an active and reflexive person producing and reproducing social institutions at the center of his social theory and modern society. Second, his theory of reflexivity is arranged into three categories, which are (1) reflexive agent, (2) consequences of reflexive agencies and (3) sociology as a medium of instituutional reflexivity. Third, directions of revising his social theory are showed.His social theory can be reconstructed as a theory of powers. Powers are (1) capabilities of reflexive agent, (2) resources of reflexive agencies and (3) media of instituutional reflexivity.

著者

姫岡 勤

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.11, no.1, pp.11-26, 1964

著者

三上 剛史

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.47, no.1, pp.127-132, 2002

著者

竹内 洋

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.22, no.2, pp.103-118,134, 1977-11-30 (Released:2017-02-28)

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The success boom in Meiji Japan launched out around Meiji 35( 1902). People's pride of a great nation power and rapid industrialization after the victory in the Sino -Japanese war gave rise to the boom. The Magazine Seiko which was modeled on an American Magazine, O.S. Marden's "Success" and was published by Dakro Murakami in Meiji35 had a great influence on the boom. This paper intends to analyze the changing opinion of the magazine in order to examine the success boom and its evolution in the early twentieth century.

著者

丸山 里美 佐藤 恵

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.58, no.1, pp.128-136, 2013-06-30 (Released:2015-05-13)

著者

木本 玲一

出版者

学術雑誌目次速報データベース由来

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.47, no.2, pp.88-88,176, 2002

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This article explores local practices of Japanese rap, a musical genre originated in devastated U.S. inner-city communities. For a long time, globalization has been understood as processes of invasion, as posited by the "cultural imperialism" thesis. In recent years, however, many scholars have begun to argue that globalization and localization are not so much as opposed as interrelated. Their argument suggests that mutual interaction can be found not only in the political or economic fields, but also in the cultural fields, including that of popular music. Rap music spreads throughout the world as it is distributed by the record industries and has gradually been localized into various parts of the globe, including Japan. As this occurs, localization has aroused the desire to construct "Japanese" rap, -not an "imitation" of U.S. rap but an "original" form. In this article, I will explore and examine the desire through a discussion of the practices that constitute the main dimensions of rap: "sound", "language" and "ideology". In doing so, I shall also focus on the desire to localize rap, and pay particular attention to rap's global / local context.

著者

徳田 剛

出版者

学術雑誌目次速報データベース由来

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.46, no.3, pp.3-18,226, 2002

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The idea of "social distance" is often used as a concept for the empirical research of social relations in American sociology. Georg Simmel, a German sociologist, adopted the idea of "distance" to describe one aspect of social interaction, that is, the discrepancy between spatial and "social" distance. Robert E. Park noticed its analytical importance and suggested the application of the idea to "the Race Relations Survey in Pacific Coast" (1923-). Emory S. Bogardus modified it far more, and invented "social distance scale" to measure the intimacy in racial relations, especially American citizens and Oriental immigrants.<br> For Park and Bogardus, "social distance" had an important role in their research method because it compensated for the deficiencies in their main method, "life history". But they omitted some implications suggested in Simmel's motif. On the one hand, Park and Bogardus did not acknowledge the analytical importance of "spatial distance" in social relations. They paid much attention to the spatial "nearness", but could not find the meaning of spatial "remoteness" in social interaction. On the other, they treated the attitude of maintaining "social distance" too negatively. As Simmel and Goffman mentioned, the maintenance of "social distance", like etiquettes, is often indispensable in urban life.<br> Park and his colleagues discovered the great efficiencies of "social distance" as a research method. However, they lost a chance to consider these aspects of social interaction because of their bias to "social distance".

著者

前田 至剛

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.55, no.3, pp.53-68,127, 2011

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This paper aims to clarify the formation and characteristics of new Internet-related self-help activities for people who suffer from mental illnesses. First, these activities are not organized by existing self-help groups outside the Internet; and secondly, the relationship between the participants is very fluid. The participants use the Internet as a tool to contact each other without having recourse to any sort of intermediary services such as medical and welfare agencies. They themselves select people with whom to talk, and decide what to do at their own discretion. When starting such activities, it may happen that they do not trust each other at first, because their communication starts with anonymous Internet BBS on which verbal abuse and aspersions are posted frequently. But if they manage to hit it off with other people at offline meetings planned online anonymously, it becomes a precious experience for them in creating new intimate relationships that - among other things - might prevent the participants from committing suicide. They encourage each other, relieve their loneliness, and help each other to live with, and to manage, their illnesses. However,if these intimate relationships develop into a fixed relationship, then that may create a greater risk of trouble. In such cases, people tend to return to anonymous online communications as a sort of risk aversion. On the other hand, this also gives them another chance for precious experiences in finding a kindred spirit among other participants. Such activities create opportunities for socially vulnerable people to maintain their self-identity as a kind of reflexive project such as is imposed on all people in individualized societies, along with a chance for risk aversion among peer helpers. In this way, they use the Internet to enhance their discretionary power to continue self-help activities.

著者

松田 さおり

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.50, no.1, pp.87-104, 2005-05-31 (Released:2016-03-23)

参考文献数

8

著者

東 園子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.51, no.2, pp.91-107,145, 2006

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This paper looks at female homosocial relationships, that is to say, the social bonds between women, by considering the meaning of the fact that the Takarazuka Revue is performed exclusively by women for fans who are mostly women as well. In male-dominated society where heterosexuality is compulsory, relations between women are either persecuted as homosexual relationships that go against heterosexuality, or they are perceived to be inferior to heterosexual relationships and regarded as trivial. Therefore, it is difficult to find representations of strong female homosocial bonds in society. To enable female homosociality, the influence of heterosexuality must be controlled. In the case of Takarazuka, there are two worlds of stories. One world is the stage, where the stories of love between women and men and of male friendship without sexual desire are played by "otoko-yaku" playing male roles and "musume-yaku" playing female roles who neither have sexual bodies. The other world is the backstage sphere open to fans through the media, where friendships within the Takarazuka company are emphasized within the framework of a girls school in which students are exempted from any of the obligations of heterosexuality. So, Takarazuka performers known as Takara-siennes have two faces. First, they are the "otoko-yaku" and "musume-yaku" on stage, and second, they are "students" in the backstage sphere, girls who are indifferent to heterosexuality. By superimposing the backstage sphere on the world on stage, through Takara-siennes who have duplicity, fans of Takarazuka can read the bonds of the performers backstage into heterosexual relations and the relations between the men they play on stage. Therefore, Takarazuka becomes an unusual sphere in which it is possible to have a realistic sense of female homosociality. Takarazuka shows us both the possibility of the representation of female homosociality, and the difficulty of representing it in elsewhere in the contemporary society.

著者

沼尻 正之

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.40, no.1, pp.89-107,192, 1995

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In diesem Aufsatz setze ich mich mit dem Problem der 'Säkularisierung' von Religion auseinander, um auf den Funktionswandel der Religion in der modernen Gesellschaft einzugehen. Seit den 60er Jahren existiert eine intensive Diskussion über das Thema, die aber teilweise sehr polemisch geführt wird. Ich behandele das Problem der 'Säkularisierung' als 'Sinnproblem', weil die für das Thema erstellten statistischen Untersuchungen meines Erachtens bisher keine überzeugende Lösung der Problematik angeboten haben.<br> Meiner Meinung nach wird die 'Säkularisierung' im europäischen Kontext vor allem als 'Entkirchlichung' verstanden. Es ist aber fraglich, ob dieses Verständnis im kulturvergleichenden Zusammenhang Gültigkeit hat, und ob der 'Säkularisierungsprozeß' ein mit der Modernisierung fortschreitender zwangsläufiger Prozeß ist.<br> Es muß weiter herausgestellt werden, daß die Behauptung der Existenz des 'Säkularisierungsprozesses' einige theoretische Vonaussetzungen hat, wie z. B. die den soziologischen Säkularisierungsthesen unterlegte substantielle Definition von Religion, oder die Idee, daß es irgendwann in der Vergangenheit ein 'Zeitaler des Glaubens' gab.<br> Als Ergebnis arbeite ich heraus, daß der 'Säkularisierungsprozeß', analytisch gesehen, zwei Dimensionen enthält, nämlich eine Institutionsebene und eine das Bewußtsein betreffende Ebene. Auf der Institutionsebene zeigt es sich, daß die historische Entwicklung der Religion den Verlust der mannigfaltigen gesellschaftlichen Bedeutungen gebracht hat, die sie vorher hatte A Herdings ist der Gedanke, daß der Verlust der Integrationsfunktion den Niedergang der Religion gebracht hat, fraglich. Durch die von der Entwicklung der Naturwissenschaft und der Technologie bestimmte Rationalisierung verlor die Relgion ihre Überzeugungskraft zwar teilweise. Doch die Probleme von Leben und Tod betreffen den Menschen auf einer existentiellen Ebene des Bewußtseins und konfrontieren ihn mit Vergänglichkeit und Leid. Hier kann Religion Antworten bieten, die unabhängig von jedem Prozeß der Säkularisierung ihre helfende Funktion behalten.

著者

酒井 朋子

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.50, no.1, pp.51-67,167, 2005

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Past studies of collective memory have focussed on how negative emotions, like anger or grief, are concealed by or tamed within the history represented. On the other hand, it has been argued that resentment is a basis of social action and its form, as we can see that in the process of class formation. Then, do not people with the self-consciousness of being oppressed in a social structure, project their resentment in their own histories? This paper aims to examine this question by analysing an account of the First World War by Ulster Loyalists, who claimed their hardship as members of the Protestant Working Class in the Northern Ireland society in the 1970s.<br> In a pamphlet published in the 1970s Loyalists described their social experience as a story in which their hard work was neglected by Britain and by Protestant upper-class politicians. At the same time, they also described the experience of serving in the Great War as miserable work with no reward, and juxtaposed it with their other experiences of oppression. Further, they related a story of one battle in which Britain betrayed Ulster's devotion, and forced a huge number of Ulster soldiers to die meaninglessly. The plots of these stories are the same: first devotion, then betrayal, and finally suffering.<br> What we can see in this process of giving a plot to a past event, is a mechanism in which people create or discover "the same" experience and emotion in the past in their social imaginations. In the case this paper examines social and economical hardship were described in such a way that reinforced their nationalism and hostility towards the other, Catholic group. But when such an imagination crosses social categories, for instance, of religion, nation and race, it is also supposed to have the possibility of revealing the contingency of such categories.

著者

デブナール ミロシュ

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.2, pp.37-53,132, 2012-10-31 (Released:2015-05-13)

参考文献数

22

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In the age of globalization, the number of foreign nationals living in Japan is growing and their composition is diversifying rapidly. It has also been suggested that the diversification of migrants is a more complex phenomena than mere multi-nationalization, and concepts capable of understanding various aspects of foreign populations, such as super-diversity, have been proposed. The process of the diversification of foreigners has also been addressed in previous studies on Japan, although research subjects are usually limited to economically driven and systematic migrations. Applying the perspective of super-diversity allows us to also focus on different groups and to critically reconsider the assumptions on ethnic groups as the most obvious and unproblematic units of research and integration. In this paper, I focus on the case of Czechs and Slovaks in Japan. This case represents not only the growing diversification of foreigners in Japan, but in this case I also attempt to scrutinize the assumed natural inclination toward ethnic group formation. A small scale questionnaire and 13 in-depth interviews were conducted. Analyses of egocentric social networks based on interviews were used for the identification of social integration patterns and the role of ethnic peers or groups within the everyday life and survival strategies adopted by the subjects. The results show that the migration patterns of Czechs and Slovaks to Japan are more individualistic and less driven by economic factors then in the case of previously studied migrant groups in Japan. The subjects do not tend to naturally gravitate toward their ethnic peers and do not attach great importance to ethnicity as the primary criterion for social activities in their daily life, nor do they deny their ethnic identity. However, this particular integration pattern does not result only from their low numbers, but also the specific character of their migration and its effect on the transformation of the capital they possess.

著者

亘 明志 佐藤 裕

出版者

社会学研究会

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.51, no.3, pp.178-185, 2007-02-28 (Released:2016-03-23)

著者

森 真一

出版者

学術雑誌目次速報データベース由来

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.47, no.2, pp.3-19, 2002

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There seems to spread such a discourse as " high self-esteem makes life happier, so, to the contrary, if your self-esteem is low or absent, it makes some psychological problems " among many people. I name this discourse " the rhetoric of self-esteem. " I consider the discourses of recovery books make the rhetoric popular. So, in this paper, I aim to analyze those discourses to make clear the relatedness between the rhetoric of self-esteem and the social situation that has accepted it. The writers of recovery books claim that the "dysfunctional family" or the "codependent relationship" produces those who have difficulties of living in the contemporary society because of their lack of self-esteem. What social situation makes such discourses plausible? A.Giddens would probably say that in the de-traditionalized, reflexive society, intimacy has transformed into the "pure relationship." In this form of relationship, people must always make a choice of continuing their relationship or discarding it, by referring to their inside. So people must get high self-esteem to be internally referential in such a society, which makes the discouses of recovery books plausible. But I propose to consider the pure relationship as the radicalization of "the cult of the individual." And, as a result of this tendency, many people have tried to manage the risk of hurting the "sacred self" of themselves and others by preserving their own self-esteem depending not on the others estimation but on their own. The rhetoric of self-esteem presented by the authors of recovery books justifies this "self worship" and teaches many people the methods of this form of worship, which makes the discourse of recovery books plausible.

著者

馬場 靖雄 小宮 友根

出版者

SHAKAIGAKU KENKYUKAI

雑誌

ソシオロジ (ISSN:05841380)

巻号頁・発行日

vol.57, no.3, pp.167-175, 2013