著者
藤井 勝央 吉原 和明 井口 信和
出版者
情報処理学会
雑誌
情報処理学会論文誌 (ISSN:18827764)
巻号頁・発行日
vol.64, no.5, pp.1024-1030, 2023-05-15

ネットワークトラフィックの増加にともない,通信品質の低下やネットワークダウンを引き起こす可能性のある輻輳や遅延の発生が問題となる.この問題を解決する方法の1つにQoS制御がある.ネットワーク技術者はQoS制御の仕組みについて学び,活用することが有用である.しかし,QoS制御はネットワーク機器内部で動作するため,直感的に理解することが難しい.このため,QoS制御の動作の検証や効率的な学習のためには,動作の可視化が有効であると考えられる.本論文では,ルータ内部のQoS制御処理をアニメーションを用いて可視化するシステムを実装した.実験の結果,仮想ルータ15台までのネットワークで動作し,QoS制御を可視化できることを確認した.
著者
蔵田 雅彦 Masahiko Kurata
雑誌
国際文化論集 = INTERCULTURAL STUDIES (ISSN:09170219)
巻号頁・発行日
no.2, pp.27-65, 1990-08-30

Prompted largely by the illness and subsequent death of the Showa Emperor, discussions have recently been flourishing in academic circles concerning the nature of the Emperor System. While researchers of Japanese medieval history and anthropologists have attempted to present a new paradigm for study of the Emperor System, the author of this article attempts to present another perspective: that of the victims of Japanese colonial rule in Asia. The author takes the view that the Emperor System provided the ideological backbone for Japanese colonial rule in Asia, and more particularly in Korea. In order to show the irreconcilable nature of the conflict between the Emperor System and Korean Christianity, Christianity in Japan and Korea are contrasted in terms of their attitudes to the Emperor System. The characteristics of the Emperor System are summarised in terms of its ultra-nationalistic nature, its aggressive militarist nature, and its religiosity. Korean Christianity could not but come into conflict with such a system of values because of its nationalistic tradition, its inherently pacifist nature, and its conservative, or often fundamentalist type of faith. In order to understand the background of Japanese colonial rule, it is necessary in the first place to look into the process of formation of the modern Emperor System and State Shintoism following the Meiji Restoration. Here it is important to note that State Shintoism was considered as transcending ordinary religions, that is, denominational Shintoism, Buddhism and Christianity. Equally important is the fact that the freedom of religion stipulated in the Meiji Constitution was granted only within the framework of the Emperor System. It is no coincidence that Ito Hirobumi, who drafted the Meiji Constitution, became the first Resident-General in Korea and advocated the separation of religion and politics in order to prevent the missionaries from intervening in nationalist politics. Japanese churches were by and large integrated into the Emperor System and in order to avoid conflict with it they either fell into syncretism, accommodating Emperor worship and Shintoism in the form of Japanised Christianity, or concentrated on purely theological matters. Japanese Christians who were persecuted, especially during the war period, were mainly individual Christians or those who belonged to small sects or denominations with strong fundamentalist and eschatological faith. Since Japanese colonial rule in Korea functioned essentially as an extension of the Emperor System, the religious policy of the Government General in Korea needs to be analysed in such a context. Furthermore, the characteristics of Korean Christianity in terms of its faith and theology need to be evaluated in the light of its conflict with the ideological overtones of the externally-imposed Emperor System. In brief, Korean Christianity came into conflict with the Emperor System mainly on three grounds. Firstly, its nationalistic character came into conflict with the Emperor System's ultra-nationalism supported by State Shintoism. Secondly, the conservative and often fundamentalist nature of Korean Christians' faith could not but clash with the equally fundamentalist and uncompromising system of religious values of the Emperor System. Thirdly, Christians' love of peace contradicted with the aggressive policy of the Emperor System which rationalised colonial aggression and the war of aggression in the name of maintaining peace in Asia. Thus, a comparative study of Christians' conflict with the Emperor System both in Japan and colonial Korea reveals the fundamentalist nature of the Emperor System's ideology, which was nevertheless sharply challenged by the equally fundamentalist faith combined with an eschatological and nationalistic vision held by Korean Christians.
著者
松川 晴美 浦坂 純子 Harumi Matsukawa Junko Urasaka
出版者
同志社大学社会学会
雑誌
評論・社会科学 = Hyoron Shakaikagaku (Social Science Review) (ISSN:02862840)
巻号頁・発行日
no.143, pp.45-65, 2022-12-31

大学生の約3割が将来についての見通しを持てずにいるという事実から,特に大学入学までの実家の暮らしぶりが,その後のキャリア構想,キャリア実現にもたらす格差について検証することを目的としている。分析のため独自にWEB調査を実施し,4年制大学卒業または博士前期課程を修了後3年以内の男女3,090人から回答を得た。 分析の結果,暮らしぶりは,大学入学時のキャリア構想,キャリア実現の双方に大きく影響を与えていた。また初職就職時では,キャリア構想に対する暮らしぶりの影響は消えるが,キャリア実現には強くその影響が残った。 大学生は,やりたいことを探す力さえも生育環境に左右されている。この点を,現行のキャリア教育は見落としている可能性がある。
著者
川崎 衿子
出版者
文教大学
雑誌
教育学部紀要 = Annual Report of The Faculty of Education (ISSN:03882144)
巻号頁・発行日
vol.38, pp.27-36, 2004-12-01

Isaku Nishimura(1884~1963)is well-known as founder of a high school and college named "Bunka Gakuin" in Tokyo and as an architect dvocating new idealism on houses in the early 1900's. He was born in Shingu,Wakayama and raised by an eager Christian family.\nHe introduced western houses in order to innovate the old Japanese style in housing.He insisted that the living room be the most important room in a house. In addition he tried to adapt the Western way of sitting on chairs, sleeping on beds and eating in the manner of westerners. He especially evaluated American bungalows that had a living room planned in the center of the house. He established Nishimura Architects Office in Kobe and Tokyo in 1921.\nAt the same time Akio Senoo(1891~1962)who was a translator of English novels and also known as a mystery story writer admired western houses and western life-style.Senoo received recognition for his psychological description of the protagonist. In his works we can find fantastic and illusional atmosphere which depended on using lots of words to describe the architecture, a part of a building or elements of interior design with technical knowledge. Senoo ordered Nishimura to design and construct his house in 1931. The Senoo Residence completed the next year in Kawasaki-shi was a typical bungalow. That was a great example showing Nishimura's accomplishment as seen in the history, of Japanese houses.\nThis study illustrates how the common attitude and spirit of embracing Western lifestyle by Nishimura and Senoo was approved through their works.
著者
幾浦 裕之 永崎 研宣 加藤 弓枝
雑誌
研究報告人文科学とコンピュータ(CH) (ISSN:21888957)
巻号頁・発行日
vol.2023-CH-132, no.3, pp.1-8, 2023-05-13

日本古典文学資料において,和歌は『源氏物語』とともに最も早くから本文のデジタル化が進んだジャンルである.しかし作品本文の表示方法や検索機能が固定して利用されつづけており,研究者の読解や異文情報をデジタルテキストとして記述する方法も未だ模索されていない.本発表では勅撰和歌集とともに約 1100 年の長い歴史をもつ,歌合(うたあわせ)という和歌の優劣を競う作品形態を,TEI/XML 形式でマークアップする方法について提示する.具体的には中世和歌のひとつの到達点とされる『新古今和歌集』が成立した 13 世紀初頭の成立の『石清水社歌合』を対象とする.中世和歌の基本的な創作方法である題詠(だいえい)の表現形式をマークアップし,マークアップによって和歌作品の読解を深め,可視化し,デジタルテキストとして残すことができる方法を提案する.
著者
丁 貴連
出版者
国文学研究資料館
雑誌
国際日本文学研究集会会議録 = PROCEEDINGS OF INTERNATIONAL CONFERENCE ON JAPANESE LITERATURE (ISSN:03877280)
巻号頁・発行日
no.33, pp.31-70, 2010-03-31

In his 15 books out of 60, Kunikida Doppo used the first person as a fictional narrator who appeared as “watashi”, “boku”, or “jibun”. Moreover, his 13 epistles added, half of his novels were written in the first person. This explains he preferred to a novel narrated in the first person; especially, he liked a literary form to let the first person tell his own and other’s experiences. Therefore Osanai Kaoru described Kunikida as “the progenitor of first-person narrative”. However, this was not his original style of writing, because he learned it from Turgenev’s works translated by Futabatei Shimei. It is well known that this literary form was established and introduced by Kunikida Doppo to a Japanese literary world.It should be noted that this literary form in the first person which Kunikida preferred to use often had an influence on Korean literary world. For instance, Osanaki Tomo He (1919), Hakuchi Ka Tensai Ka (1919), and Petaragi (1921) were influenced by Kunikida’s epistolary novel; Otozure (1890), novels narrated from author’s point of view; Haruno Tori (1904), and structure novel; Unmei Ronsya (1903) or Jonan (1903) respectively. Thanks to gaining these three new literary forms, Korean literature could go mainstream of modern literature with the help of discovering children, fools, women, the poor etc.In this paper, I would like to clarify the fact that Japanese modern literature was not only the receiver of Western literature but also it had a great influence on Korean modern literature.