著者

神山 孝夫

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.19, pp.33-80, 1998-09-30

著者

井本 英一

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

no.32, pp.123-164, 2005

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研究ノート

著者

石黒 暢

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.20, pp.167-188, 1999-03-30

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I Danmark tradte aeldreboligloven i kraft i 1987, og der blev sat stop for nyopfφrelse af plejehjem og beskyttede boliger efter 1988. Det er et led i omstillingen fra plejehjem til egne hiem, hvor man kan fa den nφdvendig service, uanset hvor man bor. Der er opfφrt nogle aeldreboliger med faelles boligarealer eller aeldreklubber, der giver aeldre muligheder for socialt samvaer i boligbebyggelserne. Deltagelse i aktiviteter i boligbebyggelserne kan ogsa bidrage til at bevare de aeldres funktionsevne og intellektuelle evne. Der er ogsa nogle aeldreboliger med tilknyttede servicearealer som lokaler til hjemmeplejen, vagtcentral m.m. I aeldreboligen Nymosegard, som jeg foretog undersφgelsen af, er der klubaktiviteter i kaelderen samtidig med, at de har et lokale til hjemmeplejen tilknyttet. Jeg foretog en interviewundersφgelse af 20 af beboerne i Nymosegard for at kortlaegge deres liv i aeldreboliger, tilfredshed og klubaktiviteter. Nogle af resultaterne er ; -Beboerne er stort set meget tilfredse med deres liv i Nymosegard -Mange af dem deltager i klubaktiviteterne dagligt, og det bidrager til, at de ikke fφler sig ensomme og at de kan engagere sig i noget -De kan altid lukke sig inde i deres lejlighed hvis de vil, og det skaber den gode balance mellem privatliv og faellesliv -Nadkaldeapparat og tilknyttet lokale til hjemmeplejen danner rammen om et trygt liv for beboerne Nymosegard er et eksempel pa ideelle aeldreboliger.

著者

石黒 暢

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.17, pp.265-281, 1997-09-30

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Farum kommune er blandt landets billigste skattekommuner, og saenker skatten for 12. ar i traek. Farum tilbyder dagpasningsgaranti, plejehiemsgaranti og jobgaranti, og de har vaeret en store succes. Alt skete efter at Farum gennemfφrte reformen fra 1984. Farum saenkede driftsudgifterne ved at nedbringe antallet af ansatte gennem naturlig afgang, og haevede indtaegtsgrundlaget ved at tiltraekke unge familier til Farum. Malet har vaeret at fa en bedre service til en lavere skat. Forebyggelse er nφgleord for Farum. Farum forhindrer folk i at blive passive bistandsklienter for ikke at fratage deres egne ressourcer og livskvalitet. Invandrere tilbydes danskundervisning som det allerfφrste led i Farums beskaeftigelsespolitik, for de ofte er ramt af arbejdslφshed pa grund af manglende evne til dansk. Det medfφrte at Farum holder udgifterne til kontanthjaelp nede pa et lavere niveau end landets φvrige kommuner. Farum har kun 10.2% aeldre over 65 ar, mens gennemsnitsprocenten i Danmark er 15.0. Det forudses at der vil komme en markant stigning i antallet af plejekraevende aeldre i de kommende ar. AEldre mennesker tilbydes en raekke service inden de bliver sa darlige at de ikke laengere kan bo alene. Blandt andet satses Farum pa at oprette boliger til aeldre. Farum har laenge haft pladsgaranti for bφrnene, og i 1996 infφrte Farum ogsa pladsgaranti for aeldre, dvs. alle aeldre med saerligt behov far garanti for en plejehjemsplads eller plejebolig. Som fφlge af sadanne insatser blev Farum valgt som en af verdens 10 bedste kommuner i konkurrencen om Bertelsmann-prisen 1993.

著者

勝藤 猛

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.13, pp.131-151, 1995-09-29

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The history of the Far Eastern Asia before the modern age may be defined as a history of interactions between pastoral or nomadic peoples in the north and agricultural and urbanized China in the south. Si-ma Qian (145?-86? BC) was a court-historiographer under the Emperor Wu-di of the Han Dynasty. When he expressed at a court meeting his sympathy for Li Ling, a Chinese soldier defeated at a battle with the warrior-horsemen Xung-nu, or the Huns, he was put in prison and was made eunuch. Recovering from a desperate mood, he resumed to write a history of China. It was a kind of comtjensation for the physical defect. We see from his life how weak and miserable an intellectual is in the face of a sovereign. His Records of History, however, as a model of Chinese historiography, has been loved and respected for thousands of years.

著者

大野 徹

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.33, pp.103-130, 2006-03-28

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The system of Criminal Punishments differs from age to age and also from state to state. In ancient China, the criminal punishment was inflicted on the offender on the basis of the Penal Code called LU (律). The Five types of punishments were stipulated for the first time in the Penal Code of Sui (隋) dynasty. It was composed of (1) flogging with a bamboo stick, (2) beating with a heavy wooden stick, (3) criminal servitude, (4) banishment to a remote area, and (5) death penalty, which was implimented in the forms of two different methods, namely decapitation and strangulation. This system of punishments was handed down from the ancient times to the modern time ending with XIN-HAI Revolution (辛亥革命) in 1911 A.D. The Penal Code of Tang (唐律) was introduced to the Korean Kingdoms of Silla (新羅) and GAO-LI (高麗), and the Penal Code of Ming (明律) was accepted by the kingdom of Li (李). WEI-ZHI (魏志) mentions that no jail was in the kingdom of GAO-JU-LI (高句麗), but if the criminal who had commited a homicide was sentenced guilty he should have been executed and his family were forced to be slaves. The punishments stipulated in the penal code of the Li (李) dynasty were similar to those of kingdom of GAO-LI: namely beating with a bamboo stick, flogging with a heavy stick, criminal servitude, exile to a remote area and death penalty. Japan was also influenced by the ancient culture of China including her legal system. The death penalty was, however, abolished and commuted to the banishment to a remote area or forced labor during 339 years from the 9th century to the 12th century A.D. Under the administration of the KAMAKURA Government (鎌倉幕府), the painful methods of execution were imposed in the forms of crucifixion in upside down, burning at the stake, burrying the criminal to his waist and allowing any spectator to carve him by a bamboo saw, boiling the offender in a cauldron, impalement with a spear, quartering the body of the criminal into cardinal directions by hauling with four bulls, rolling the body up with a bamboo blind and throwing into a river. The TOKUGAWA Government (徳川幕府) promulgated abundant laws and regulations, one of the most noteworthy of which was called OSADAMEGAKI-HYAKKAJO (御定書百箇条). The following were the typical punishments stipulated in it. (1) execution by crucifixion, sawing, burning at the stake, decapitation or exposure of the head of the criminal after his decapitation. (2) corporal punishment by beating or tatoo. (3) restriction of the freedom by dismissal from his residence, banishment to a remote island, exile, confinement in his house or fetters. (4) payment of fines or penalty, confiscation of his property or whole properties. (5) degradation of his social status to the discriminated. Prior to 1911 AD, MING and QING codes of China were applied to the Mongolian (蒙古) states. The death penalty was imposed, according to the stipulation of the Great Yasa of Jenghiz Khan, upon the offender of rebellion, practice of sorcery, theft, adultery, sodomy and so on. Capital punishment was frequently inflicted on the criminal in the Great Yasa. Meanwhile, it was applied only three cases in regard to the defence of the state in the Mongolian_Oirat Regulations of 1649 A.D. The mutilation was seldom occurred in Mongol. It could be commuted to a payment of indemnity to the victim of the crime or the family of the deceased. The first Vietnamese penal code called HONG-DUC CODE was promulgated by Emperor Le Tan Ton (Hong Duc=洪徳) in 1483 A.D. It commenced with the "Five Penalties" which were composed of (1) the whipping with a knout or a stick, (2) the criminal servitude such as forced labor, (3) the exile to a remote region, frequently combined with beating or chainning, and (4) death penalty by decapitation or strangulation. Another code called GIA-LONG (HOANG-VIET) CODE was codified by the Emperor Nguyen An (Gia Long) on the basis of the Qing Code of China. Five Punishments were similar to those stipulated in Hong Duc Code. A number of DHARMA SASTRA and ARTHA SASTRA of Kautilya are the prominent laws of ancient India. Manu Smrti dealt with crimes like Defamation, Assault, Theft, Robbery, Violence, Adultery and False Evidence. Similar crimes were provided in the Code of Yajnavalkya. Manu stipulated imprisonment, fetters and various kinds of corporal punishment. The fine was imposed on the criminal in almost all the offences. The corporal punishments like severing hands or the legs were imposed in cases of adultery, theft, robbery and Dacoity. If a pilferer and a pickpocket committed the crime, his thumb and index finger were severed. It is a prominent feature of Penal Code of India that the offence committed by the Lowest Caste against the Three Higher Castes was heavily punished. If a man of the lower Cast had a sexual intercourse with a woman of the higher Castes, his genital organs should have been severed. The death penalty was inflicted on the homicide, particularly the murder of a woman, an infant or a Brahman, and abduction of a woman by force. A Brahman who commited a homicide, incest, and a theft had to be branded on his forehead with any of the ashamed mark expressed the tell_tale. The Royal Edict of King Kyazwa of Pagan Dynasty was one of the most ancient records of Burmese criminal procedure. An inscription of 1249 A.D. mentioned the following punishments: beating the offender with a thorny cane, severing his ears or nose, cutting his limbs off, boring a hole in the skull and pouring the melted iron into it, burning the inside of the mouth cavity with fire, decapitation, cutting the skins of jaw, collarbone or rib with scissors, notching the skin with a razor and sprinkling lime juice, salt or lye upon them. The Dharma Sastra of ancient India was also referred in Pagan period as a reliable source for the legal judgement. It was, however, the king who expressed his judgement as the royal edict, which contained various judgements upon the offenders such as the dismissal from their services, degradation of their high status to the lower status, confiscation of their properties, exile of the criminal to a remote area, beating with a cane, death by skewering or by setting the body with fire, severing his limbs, chopping his arms. The system of criminal punishments in Konbaung period was almost similar to those of Nyaungyan period.

著者

田中 四郎

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.4, pp.213-220, 1990-12-15

著者

嶋本 隆光

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.23, pp.123-139, 2000-09-29

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In understanding any given major historical event, it is of crucial significance to know an ideation system behind it as well as material conditions. The same is true with Islamic Revolution of Iran in 1 979. Islam is often said to influence almost every aspect of believers' lives, with its very base being religion. There is no denying that the process of the afore-mentioned revolution had been in one sense or another influenced by Islamic value system. Shaykh Mortaza Motahhari, who had been well-known as a prolific writer and orator before and during the revolution and above all a disciple of Khomeini, must have been one of the figures worthy of special description. ln this article, present author will scrutinise his interpreatation of divine justice (theodicy) and try to find its meaning in modern history. According to Motahhari, Godhead always exists as the very base of world order, in which every created thing has divine cause for its existence. In the human world, we observe inequality, discrimination, evils, etc. This ostensibly being so, however, even these negative aspects of human society (e.g. defects, ugliness, death, etc.), he insists, are divine creations, which have positive meanings in His order. ln this respect, even death is no exception. Motahhari tries to analyse the concept of divine justice ('adl-e elahi) and find a positive meaning of ideation system of Islam, by means of which he prepared the way to the success of Revolution.

著者

林田 理恵

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.3, pp.1-17, 1990-09-20

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異言語学習での母語の位置と役割という問題は、文法・翻訳式教授法-直接教授法-認知主義的教授法-コミュニケーション教育という主だった教授法の流れをみていくだけでも、それぞれの方法論の根幹に関わる問題として浮び上がってくることがわかる。昨今、生きた異言語教育とは何かという問題意識から、機能文法、コミュニケーション理論、言語心理学の発達に支えられ、体系としての言語の学習、単なる体系の利用としてのことばの学習から、活動の一環としての学習言語でのコミュニケーション活動(コミュニケーションを成立させるための、そして学習行為を成立させるための様々な心理的内面的要因までも考慮した)全体への学習へとその重点をかえていかなければならないという新しい課題が提出されている。そういった学習言語でのコミュニケーション活動を学習者に首尾よく習得させる上で母語の位置と役割をいかにとらえていけばよいか、異言語と母語による発話形成メカニズムの言語心理学的観点からの対照分析が必要とされている。当論文では、その第1部として、これまでの教授法の流れの中での母語の位置付けをまず概観、検討し、新しい教授法の課題の下での母語の問題の捉え方を提示して、その上で、発話形成メカニズムの操作プロセスにおける、母語と学習言語での異同点の大枠を示す。

著者

林田 理惠

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.4, pp.27-48, 1990-12-15

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学習言語でのコミュニケーション活動を学習者に首尾よく習得させる上で、母語の位置と役割をいかにとらえていけばよいか、異言語と母語による発話形成プロセスの言語心理学的観点からの対照分析が必要なことを前論文で提示した。それをうけて、当論文ではまず、発話形成プロセスの操作メカニズムの各段階を詳細に検討し、各言語に特有な操作メカニズムが存在する一方で、各言語共通の操作メカニズムというものも観察できることを明らかにする。各言語に特有な操作メカニズムは、異言語学習の際には当然新たに習得することが必要となるが、一方、各言語共通の操作メカニズムについては、さらに、母語の操作メカニズムの異言語への完全な転移という形での移行が可能なものと、母語の操作メカニズムをベースとして、異言語での発話の際にその矯正過程が必要なものとの2つに分けることが出来る。すなわち、この各言語共通の操作メカニズムというものの転移、矯正ということを有効に活用することが、異言語学習を効率化する上できわめて重要な点となるのである。特に、その矯正過程を学習過程にいかに取り入れるかは、異言語学習の成否を分ける点として注目されなければならないだろう。そしてその矯正過程をスムーズに行なう為にこそ、異言語と母語による発話形成プロセスの操作メカニズムの言語心理学的観点からの対照分析を行ない、その結果明らかになった異同点を学習者に認識させることが必要になってくるのである。当論文の後半部では、以上の論点を証明する為に、上で見た発話操作メカニズムの対照分析をベースにしたロシア語動詞の語結合の実験学習の具体例を紹介する。

著者

宮岡 勲

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.32, pp.165-181, 2006-02-16

著者

井本 恭子

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.21, pp.155-174, 1999-09-30

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Scopo di questo articolo e di tentare un' interpretazione dell' "ocru malu" (espressione sarda) in un' ottica antropologica. L'interpretazione di cio solamente come sopravvivenze o espressioni di un oscuro ed irrazionale culto della tradizione locale e da ritenersi un errore, Per cui si e concentrata l 'attenzione su come si evince il concetto di "ocru malu" dal contesto socio-culturale dei villaggi comunitari. Per illustrate l'idea di "ocru malu" l'articolo si apre chiarendo il significato del termine, che molti studiosi considerano spesso equivalente a malocchio e jettatura. Nel secondo capitolo si prende invece in considerazione l'"ocru malu" come strumento di controllo sociale ed invidia istituzionalizzata. Infine, l'ultimo capitolo e dedicate alle operazioni magiche per curare le vittime di "ocru malu" e alla funzione di tali riti.

著者

井本 恭子

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.10, pp.197-214, 1994-03-18

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Qui si tratta di <<abigeato>> che viene considerato una criminalita pastorale della Sardegna. La mia intenzione e osservare l'abigeato come fenomeno sociale collegato al mondo pastorale, e poi cercare la tipicita di questo fenomeno.

著者

井本 英一

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.2, pp.83-89, 1990-03-31

著者

小野田 求

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

no.18, pp.293-309, 1997

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This article discusses problems with the Japanese expressions for the Republic of Korea and the Democratic People's Republic of Korea as well as experssions referring to the ethnicity, language, etc. of the people of these republics. First, the author describes several common expressions used by the Japanese goverenment, mass media and compulsory education system. Secondly, the author discusses several problems with the usage of these expressions and mainly proposes that, instead, Japanese government use formal name for the Democratic People's Republic of Korea and both general and individual expressions for the ethnicity, language, etc. of these republics. Lastly, the author briefly argues for his proposed solutions to these problems.

著者

セマコフ ヴラディーミル

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.33, pp.59-69, 2006-03-28

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17世紀古式分派の文献(アワークム文学流派)においては、過去を表現する動詞にパーフェクト(л型)、アオリスト、インパーフェクトの形がある。-л型がロシア語の口語表現に影響を受けた結果だとすれば、アオリストとインパーフェクトは古式分派の文語的伝統によるものである。アオリストの中で最も頻度の高い形の一つは、「レチェ」の三人称単数である。17世紀の文献では、「レチェ」は-л型と同じ時間的コンテクストの中で用いられる。これは、アオリストの文法的意味が消失したこと、そして文学の叙述部分に見られる一種の特徴である「レチェ」の変化を証明するものである。概して、17世紀の古式分派の文献は「レチェ」の形に以上のような伝統を支持しているが、一方で、この時代の最も傑出した作品である『アワークムの生涯』は全く別の修辞的問題を提示している。アワークムにとって「レチェ」は文体的に有標の形であり、つまり、高尚な文体の要素である。『アワークムの生涯』では、アオリストの形が積極的に用いられており、古代教会スラブ語とロシア語が対照的に用いられることでアワークムの基本的な文学性が支持されている。アオリストの進化という観点から、17世紀の高尚な文献に文法形態上、語彙の変化する現象が見受けられる。これは言語における形態的機能の最終段階の一つであり、このときに固有の文法的意味が失われ、語彙基盤の極端な見方が生じる。アオリストの形は、「レチェ」に用いられる制約された数の動詞からのみ、形成され始める。

著者

太田 妙子

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.20, pp.189-214, 1999-03-30

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We can think of image of the woman's breast from a variety of viewpoints including artistic, religious, moral, medical and even political and economic. This article reports the results of observations made on the sculptures (from 3rd century BC to 12th century AD ) of Indian Hindu goddesses, particularly on the expression of the breasts. First, one trend found in many ancient Indian statues of goddesses is for the upper body to be bare(naked). Secondly, during the thousand and several hundred - year period examined, a colorful variety in the way breasts are depicted exists, including plump, erotic, deformed, and shriveled. Such a wide variety exists that it can be thought of as a "general breast catalogue". Third, the Indian mother goddesses "Kalii" and "Camunda" which appear as goddesses of death, may have a common origin with the Japanese "Yamanba". It is thought that the Japnese word "yama" and the Sanskrit word "yamma" may have originated from the same word, during a time before the Japanese adopted the kanji writing system. The two words are not only similar in pronunciation, they are also both associated with the location of a dead body.

著者

アルボレダ ピア

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.32, pp.27-43, 2006-02-16

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本論文はビノ・レアルヨの『傘の国』を女性学におけるガラトリ・スピバック(Gayatri Spivak)の理論を用いつつ分析したものである。その中核となる命題は,エストレラ(Estrella)と彼女の息子たちが影響力を持たない立場を占める一方,エストレラの夫である男性が権力のある立場にいるということに向けられる。『傘の国』は少年・グリンゴ(Gringo)の目を通して,マーシャル・ロー時代のフィリピンのスラム街での一家の生活について述べられている。グリンゴは母親のエストレラと父親のダディー・グルービー(Daddy Groovie),そして兄のピポ(Pipo)と暮らしている。ダディー・グルービーはニューヨーク(Nuyork)に行くことを夢みている。結果的に彼はその夢を叶え,息子たちと共にニューヨークで暮らす方法を見つける。小説のラストシーンでグリンゴは飛行機に乗るが,エストレラはフィリピンに残ることを決意する。この評論(Critique)は悲劇的な経験を持つ女性と談話する取り組みとして,エストレラに宛てた一通の手紙の形式で論をすすめる。そうすることで,自分自身がエストレラと似通った立場にいることを自覚する全ての女性たちに語ろうというのである。

著者

有水 博

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.1, pp.95-117, 1990-01-25

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Bastante impressionado pelo lema de que "o factor decisivo para tirar maior proveito no ensino de uma lingua estrangeira, reside nao na melhor qualificacao do professor nem do aluno, mas sim na selecao do material didatico," o escritor deste ensaio tem concentrado o seu esforco, nestes tiltimos 9 anos, na escolha de material do ensino da lingua portuguesa. Utilizando, em cada ano, materiais de generos distintos, o escritor procura avaliar a adequacao de cada texto, atraves de enquetes feitas com alunos e resultados das provas. Conclusao; Leitura para os alunos do primeiro ano:extraido de livros didaticos do ensino primatio, princpalmente os de disciplina de "estudos sociais e ciencias. 2@ ano:leitura de contos e cronicas contemporaneos intercalados com livros didaticos de historia do Brasil e de Portugal, etc.

著者

林田 雅至

出版者

大阪外国語大学

雑誌

大阪外国語大学論集 (ISSN:09166637)

巻号頁・発行日

vol.1, pp.145-152, 1990-01-25

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A palavra mae vem da latina madre, atraves da transformacao diacronica. A forma promitiva da mae foi apresentada numa cantiga de escarnho, atribuida a Joao Fernandes d'Ardeleiro de epoca tardia, talvez 2.゜ quartel do seculo XIV, conforme sugerem certras formas ja evoluidas, como mai, traz e fodido, em lugar de madre, trage e fodudo. Trata-se, segundo se colhe daquele termo, amiga, do verbo sofaIdrar e dos versos da <<finda>>, de uma cantiga d'amigo chula, em que vem abaila um sangrador de Leiria, que abusava das mulheres a quem ia tirar o sangue, apalpando-as onde nao devia. A partir dessa epoca, a Guerra entre Portugal e Castela comecou a ficar grave, na dual foi cada vez mais estabelecendo o poder da Rainha D. Leonor Teles (1350?-86), sobretudo depois da morte do Rei D. Fernando (1345-83), politicamente apoiado pelo direito divino dos reis, conceito ideologico que foi descrito no livro chamado de Speculum Regum (1341-44) de F. Alvaro Pais (c. 1275-1349).