「引きこもり」における「参加」の困難

Ｅ・ゴフマンの視角から

抄録

　The problem of "Hikikomori" - socially withdrawn youth - has been an issue since the 1980's. It became widely known as a Japanese social problem due to reports in the mass media after 2000. The purpose of this paper is to approach this problem through the lens of E. Goffman's interaction theory.　To develop this approach, I will first take up E. H. Erikson's identity theory as a typical framework for understanding the background of "hikikomori". Then I will demonstrate the inadequacy of this approach by applying Goffman's interaction theory.　From Goffman's point of view, in which the situated self varies according to the situation, Erikson's identity theory disregards this essential relationship. However, if situated selves do thus vary, what allows the ego to assume a self-identity that transcends circumstances and is thus irrelevant to them? Since the ego continues to project and maintain its situated self, it adapts in innumerable ways to the prevailing conditions, and is enabled to participate in them.　This normal expectation of oneself is so integrated and generalized that it transcends any specific and temporary self, and gives rise to an integrated self-image which, if it is considered as fixed and immutable, is equal to Erikson's notion of self-identity. However, from the viewpoint of Goffman, a desituated self is only assumed to be necessary for participation in any given situation.　Given this perspective, self-identity can be assumed to be a by-product of continuous participation as a situated self, which then in turn as, so to speak, a virtual focus, functions as if it is a basic assumption for participation. It is important to understand hikikomori subjects' ability or inability to participate as being such a relationship between the situation and the ego, not as a mere "identity crisis" to be resolved by the recognition and understanding of others.　If we disregard this relationship and dwell on a fixed self-identity, this may cause the violation of "involvement obligations" and create the image of a "faulty person". What is important is to clarify, not desituated "social structures" or "others", but the relationship between the specific situation and the ego.