著者

萩原優騎

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

no.66, pp.51-69, 2008-09-30

著者

萩原 優騎

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

no.74, pp.47-67, 2012-09-30

著者

Moriki Yoshie

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

no.74, pp.27-45, 2012-09-30

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The latest population projections published in January 2012 presented theprospect that the Japanese population will continue to decline over the next50 years. Although the Japanese government has introduced various familyfriendlypolicy measures, it appears that raising fertility rates is not an easytask. This paper sheds light on under-recognized factors for Japan's low fertilitythat have not been well explored, focusing on the issue of sexless marriagesand the associated cultural practice of parent-child co-sleeping. It is foundthat, based on national surveys, sexless marriages are common in Japanesesociety and the percentage of "sexless" is high even for those who want a child.Focus group discussions conducted with Japanese males and females revealthat sexual relations between spouses are a secondary matter in their busydaily schedules. For Japanese couples, keeping the family, which is said to behighly child-centered, working well is more of a priority. Also, discussion datasuggest that given strong cultural values for mothering, the sense of "beingthe mother" may make women, who themselves grew up seeing their mothers"sex-free," uninterested in sex. In this context, these women being sexless andnot seeming to mind this situation may be a natural consequence of trying tobe "good" mothers. Besides the ideological closeness between a mother andchild, mothering involves close physical proximity as well; there is a markedpreference for the kawanoji-sleeping arrangement in which parents and a childsleep together in the shape of the Chinese character kawa ( 川). This sleepingarrangement, which makes spousal sexual activities more difficult in practice, ischosen by the parents, who believe that co-sleeping is good for children. Sincemothering work is deeply internalized in Japanese society, it is suggested thatmore attention should be given to this value and the significant implications itcarries with it, including the issue of sexless marriages. It may be true that thisideal norm for proper mothering, a norm that costs time, money, and energy, ismaking the decision to be a mother, to have multiple children, and to continueto work more challenging. The practice of mothering will have to adapt to theemerging socio-demographic conditions in one way or another, so it is necessaryto closely examine what happens to this cultural value.

著者

西浦直子

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

no.68, pp.73-91, 2009-09-30

著者

秀村 研二

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.28, no.2, pp.147-170, 1990-03-31

著者

前田幸男

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

no.65, pp.53-101, 2008-03-31

著者

一瀬智司

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.53, pp.5-15, 2004-09-30

著者

岡﨑 晴輝 オカザキ セイキ Seiki Okazaki

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル

巻号頁・発行日

no.35, pp.93-112, 1997-01-31

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In this paper I would like to consider the political theory of Wilhelm Reich(1897-1957). Although his political theory is rarely taken up,it includes a crucial insightinto political irrationalism.Therefore,it is worh while to look into his political theory-However,there is a difficulty involved in analyzing it,simply because after the mid1930s,Reich came to reject"politics."If we can not explain this change successfully,it follows that the interpretation may prevail as valid:the political theory of the earlyReich was just a "deviation."Although Paul Robinson's Freudian Left(1969)is afine book,it does not explain this change persuasively.In order to explain it in acompelling manner,we have to understand the logic,Reich both defended and rejected"politics." By so doing,we can distinguish what is inherent in theSelbstbewegung of pcychoanalysis from what is not.In this paper, I will argue that the later Reich is not "incompatible"(Robinson)with the early Reich and that thereis an inner relationship between psychoanalysis and political theory.

著者

高橋愛子

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.53, pp.37-55, 2004-09-30

著者

佐橋 亮

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル

巻号頁・発行日

no.59, pp.71-101, 2006-09-30

著者

石生 義人 イシオ ヨシト Yoshito Ishio

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル

巻号頁・発行日

vol.48, pp.1-18, 2002-03-15

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この論文は、アメリカ労働政策分野においてなぜ「鉄の三角同盟」現象が起こっていないのかという疑問に答えようとするものである。DavidKnokeが収集したデータを再分析し、1980年代の労働政策に関わった115の組織アクターの連携にどのような特徴があったのかを調べている。具体的には、25の労働関違法案にかかわる組織連携にどのようなアクターが含まれていたのかを分析し、(I)経済団体、(2)労働省のOfficeof the Secretary、(3)下院の労働・教育委員会(共和党議員)が複数の法案に関して連携をしていることがわかった。この連携は「鉄の三角同盟Jの構造的特徴は有しているが、どの程度政策結果に影響を与えているのかを調べてみると、これらの組織の政策方針と実際の政策結果が60%程度しか一致していないことがわかった。つまり、「鉄の三角同盟」と呼べるほどの影響力を行使していなかった。その主な理由は、労働団体を中心とする連携が、効果的な反対ロビー活動を展開していたからである。「鉄の三角同盟」現象は、連携を組む反対ロピー活動によってその影響力が弱められるため、敵対する組織連携がない政策分野においてのみ発生しやすいということが言える。

著者

千葉 正士 チバ マサジ Masaji Chiba

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル

巻号頁・発行日

vol.43, pp.25-34, 1999-11-30

著者

石生義人

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.52, pp.31-52, 2004-03-31

著者

前田幸男

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.57, pp.149-171, 2006-03-31

著者

萩原 優騎

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.60, pp.205-223, 2007-03

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The concept "paradigm" has been used in many research areas since Thomas Kuhn used it in his book The Structure of Scientific Revolutions. However, as this concept was applied to various areas, its critical meanings in philosophy of science tended to be lost. The aim of this paper is to reconsider paradigm theory and deepen an understanding about it in relation with social anthropology and Lacanian psychoanalysis. Paradigm is necessary to form a scientific community, where scientists study following shared models. It brings about the stable situation of community which Kuhn called normal science. Kenelm Burridge called the subject in this situation the person. According to Burridge, the person is a result of socialization, which is necessary for the subject to become a member of society. From a viewpoint of Lacanian psychoanalysis, it means to enter the symbolic order. The subject follows this order, and it makes him/her stable because the symbolic controls the imaginary which is a dimension of the identity of ego. The imaginary conceals the lack of a basis of the symbolic, and then the stability of daily life is maintained and reproduced. When this stability is shaken, a chance of paradigm change comes. However, paradigm does not change easily even if irregular cases which are not consistent with a given paradigm appear. Paradigm changes only when its instability reaches the limit where the balance of its system cannot be maintained. This deadlock of symbolization is the real. The person can become the individual who is a creative ignition to change a given tradition, when he/she meets the real. Conversely, the individual cannot come into existence without the person; the real cannot be recognized retroactively as a miss of perfect symbolization until symbolic order is formed. Paradigm change is a change of referent. The subject can compare different paradigms, but he/she cannot understand them perfectly. If he/she can do so, paradigm A which he/she belongs to should be equal to paradigm B which he/she recognizes as a different paradigm. He/she cannot avoid distortion of understanding, which is called incommensurability. When he/she recognizes something as an incommensurable object, this object is object a as a remainder of the real. It is a structural gap of his/her imaginary identity or a mirror of nothing where he/she meets the real. He/she as the individual can recognize this object as the real, but he/she as the person cannot do so because the imaginary usually conceals a structural lack of the symbolic by putting the object as an object of fantasy on the gap. The individual transcends a given paradigm through such processes, then he/she accepts the lack of a basis of the symbolic. However, he/she does not leave the symbolic because the subject cannot exist without the symbolic. Because of this psychoanalytic structure, he/she cannot help accepting his/her structural limit and trying to symbolize the real again. A new paradigm appears here through a process of symbolization. To symbolize consistently, theorization is necessary; he/she uses a theory as a frame of reference to see consistently. Even if he/she symbolizes successfully, this is not a goal. He/she has a lack of the symbolic, which guarantees him/her structurally to continue self-critical praxis.

著者

松谷 邦英

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.60, pp.267-286, 2007-03

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This essay attempts to explore Rene Girard's theory of violence while paying particular attention to the theme of "violence and political philosophy." Although Girard's works have had a wide influence on various academic fields, they have received little response from political theory or political philosophy. The basic purpose of the present paper is twofold: 1) to shed some light on Girard's theoretical insight which is based on his mimetic theory, and 2) to show that his theory of violence, particularly seen from a political standpoint, has some serious drawbacks in consequence of the mimetic theory. First, I will skeletonize Girard's theory of violence and point out some of its characteristics. The analysis of mimetic desire, on which Girard constructs an "anthropological" theory of sacrificial violence, enables us to gain multitiered and comprehensive understanding of human violence. Second, I will go on to examine how Girard's theory is connected to his diagnosis on modernity. It will be argued that Girard has an ambiguous comprehension of the nature of modern democratic society, since modernity both increases and decreases the potential energy of mimetic violence. I will show that Girard's perspective, especially his critical understanding of the modern jurisprudence, has something in common with W. Benjamin's critique of violence, yet does not lead us to a political critique of violence. Third, I will critically examine why Girard's theoretical construct is lacking in viewpoint that is required for any political critique of violence. This lack, I contend, can be explained by the basic nature of his mimetic theory. 1) Mimetic theory is potent enough to explain "interdividual"as well as intracommunal violence, but not intercommunal violence. 2) The logic of "the political" is absent from the Girardian perspective on human relations. This is why Girard tends toward "overcoming" of antagonism itself, but not to "politics" as in the sense of "taming" antagonism. 3) Mimetic theory, which mainly focuses on the symmetrical aspect of human desire, is unable to address properly the question of domination and subordination implicit in asymmetrical relations.

著者

谷口 龍子

出版者

国際基督教大学

雑誌

国際基督教大学学報. II-B, 社会科学ジャーナル (ISSN:04542134)

巻号頁・発行日

vol.61, pp.189-201, 2007-03

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Apology and thanking are the speech acts performed in relative frequency in daily encounters, and each act possesses their own distinctive features. This study examines typical expressions of apology and thanking in Chinese language from the perspectives of subject-expression relation and discourse function. Many of the previous studies on the topic feature English usage in their analysis of speech act. However, in the case of Chinese, the utterance of the expressions of apology and thanking does not necessarily translate as the accomplishment of the act. With this in sight, this paper aims at analysing expression, subject, and discourse function of apology and thanking in Chinese languages. Similarity and difference in the corresponding expressions in Chinese, Japanese, and English are examined with references to the existing studies, together with film and TV drama scripts and the transcripts of recorded conversations as data sources. "Buhaoyisi", a Chinese expression concerning the loss of "face" which is customarily translated 'I am embarrassed', shares functional similarity with Japanese word, "sumimasen", as both expressions are commonly employed to convey "the speaker's gratitude towards the listener in situations that require apology or thanking. However, the underlying rhetoric of the apology/thanking continuity in these expressions shows considerable difference; with "buhaoyisi", it is the assessment on the "face" of the speaker alone that supports its function, while with "sumimasen" it is the duplexity of the gain and loss between the speaker and listener. In other words, "buhaoyisi" is self-oriented in a sense that its intended function is derived from the admittance of the speaker's own loss of "face", while "sumimasen" is other-oriented and derives its function from the acknowledgement of the listener's loss of convenience etc. as the speaker's gain. Chinese expressions of thanking often appear as part of the request-making discourse, or as response to the consenting reply; thus, thanking is made in anticipation of the listener's future conduct. This kind of use suggests the speaker's intention for reducing the chance of being declined. Chinese thanking expression also function as the ending mark of conversation or text. "Xiexie hezuo" (meaning 'thank you for your cooperation') that appear at the end of the notices and Bulletins in Taiwanese public and commercial quarters may be interpreted as a sign of ending as well as an expression of gratitude to accompany requests. The self-orientation and the continuous apology/thanking spectrum found in the rhetoric of "buhaoyisi" reveals the inadequacy of the present theoretical framework based on the binary concept on apology and thanking as prevalent in European languages. Also, the comparatively high frequency of the appearance of thanking expressions in comparison to apology-making expressions suggests that thanking expressions bear complex functions to accomplish multiple tasks in Chinese. Our next step would be an attempt to establish a new theoretical framework on apology and thanking through further study on the expressions concerned and their pragmatic functions in details.