This study explores the reality of economizing on welfare by promoting the idea that anyone can serve as a welfare worker for the elderly, through an examination of the work of social welfare professionals in elder care facilities in modern China.
　　Building upon this, we discuss that the idea of cheaper welfare has been highly influenced by economic policies, which have socialized welfare for the elderly by tertiary industrialization. We also suggest the reality of the enclosing phenomenon, which not only elderly people but also welfare professionals for the elderly enclose social resources of welfare for the elderly.

　　通过分析以宗教事务条例为中心的习近平政府宗教政策，2013年之后中国政府宗教管理政策更规范化了。从杨凤岗“中国宗教市场三色理论”的观点来分析，习近平政府想要消灭中国宗教市场里面的“灰色”空间。同时，地方基层政府落实中央政策的方法更强硬，导致基层政教关系的紧张。体制外基督新教教会“家庭教会”和他们建立的私立学校，经过基层政府的取缔，主动开拓教会地下化的道路或，停止活动。社会主义“后动员时期”的中国，执政党要继续控制民间社会，需要通过改变制度来给民间团体提供“白色”活动空间。

　本稿では、大学進学または就職のため地方から都会に移動した子どもを対象に、ITの利用（電話・SNS・対面での会話やメッセージ等）を通じた親子間のコミュニケーションと、成人子の自立と親子関係の在り方を明らかにする。成人子15 名を対象にインタビューした結果、対面・電話・Wechat・QQ アプリケーションの使い分けがあることが明らかにされた。（1）恋愛、結婚、就職などは、夏冬休み帰省中、成人子は親と対面で話してじっくり話したうえ決める。成人を迎えた子どもは、基本的に主体性をもつため、親の意見は、あくまでも参考意見であると本人が認識ている。(2)親子間の電話の頻度は週1 回程度、通話内容は食事、健康状態、環境適応等の日常を報告したり、気持ちを伝えたりすることが多い。即時解決したい時はビデオ電話を使って相談することもある。(3)親とはモーメンツを共有しているものの、時々親に見えないようモーメンツを隠す。

　本研究は、生活目標、理想の家庭、理想のワーク・レジャーバランスといった観点から、日本人の「夢」に焦点を当てつつ彼らの価値観変容を検討する。経済発展を文化や基底的な価値観の形成を突き動かす動力として捉えるならば、第二次世界大戦以降浮き沈みを経験してきた日本経済の力学にともない、日本人の価値志向においてもまた変化の過程があったと考えられよう。1973 年から2008 年にかけてNHK が実施してきた「日本人の意識調査」を用いて分析を行ったところ、高度経済成長期に主流とされていた中流階級の夢から、若いコウホートが徐々に解放されつつあるという傾向が認められた。簡略にまとめるならば、①生活目標については、計画をたてて豊かな生活を築くことや、世の中をよくするといった志向性が後退しつつある一方、自由に楽しく過ごしたり身近な人たちとなごやかな毎日を送るといった志向性が台頭しつつある。②仕事へと置かれていた重点が余暇に取って代わられつつある。③家父長的な夫婦関係や性別役割分業意識への支持が失われ、夫婦の自立や家庭内協力が支持を受けるようになった、という傾向が確認された。

　　Marketization in welfare service is becoming a hot issue in the social policy in both Japan and China. However, the difference in the path of marketization has not yet been explained clearly and properly. In this study, to approach the changes in two countries’ service delivery system dynamically, we made a theoretical framework (and also visualized in a matrix) by two key concepts, Williamson’s “governance mechanism” for transaction and “form of service producer” for privatization. Based on this framework, we made a comparative study on elder care and the conclusions can be summarized as follows. First, even though the policies and institutions in service delivery system of Japan and China seems totally different from the beginning until now, both of them started from a “hierarchy and public-based” structure and converged to a “hybrid and private-based” structure. Second, the marketization path of Japan seems gradual and dependent, while China has an obvious path-departure in 1990s because of the reform of state-owned enterprises. Third, to China, whether the quantities of service deliverysystems are enough for turning into a hybrid governance structure such as a long-term care insurance system is a serious problem that needs to be positively discussed. Last, the concept of marketization itself not only means taking advantage of market mechanism unilaterally, the conjugation with regulation in transaction is also very important.

　　随着中国人口老龄化的急剧发展，如何能让老年人步入老龄后的生活质量得以保证，成为当今社会一个重要的课题。由于受中国传统道德观念、相关法律条文的规定、以及养老院服务质量不达标等诸多因素的影响，大多数的子女都选择自己亲自照顾年老后的父母，而非将父母送进养老院。由此，衍生出了另一个重要的问题，那就是亲自照顾老龄父母的子女以及其他亲属的“看护负担问题”。特别是独生子女如何在照顾父母和自己的工作生活中取得平衡。本文通过对中国和日本的养老机构、养老服务、针对于家族看护的援助措施等方面进行比较，明确中国家族看护者的现状及其需求。通过分析比较日本针对家族看护者的支援策略，从而明确了为了使中国家族看护者的看护负担得以减轻，需要通过居家养老“三大支柱”的设置、对于保姆以及其他养老服务工作的从业人员的专业化职前教育、社区服务的完善和充实这三个方面来进行改善。

　　The professional graduate schools are categorized as "full-time" ones and "part-time" ones in China. During the period of high-economic growth in China, accompanying popularization of higher education and difficulty of finding jobs after graduation, the most remarkable reform is that professional graduate schools started recruiting graduates after a series of reforms of higher education.
　　However, with the diversification of opportunities for university graduates advancement, it became a big problem. Previous studies paid little attention on uncovering the related reasons to this problem either through verifying students' motivation by quantitative surveys or through investigating influence factors of students in full-time professional graduate school.
　　To fill this gap, firstly this study clarifies the reasons for students going to full-time graduate school by quantitative surveys Which is then followed by the explanation of data and analysis methodology. Finally, the results regarding the relationships between entrance motivation and influencing factors are explained and discussed.

　　中国人口老龄化程度最深的上海市面临着严峻的痴呆老人¹问题。据上海老龄科学研究所的推算显示，截止2016年上海市痴呆老人总数已经占到全市老年人总数的7％。
　　现阶段，中国的现实国情决定了家庭是痴呆老人照护的首选和重要场所。虽然上海市早在2008年就开始试行了一系列针对痴呆老人的政策，并且尝试开展面向痴呆老人的社会养老服务，但是现阶段有能力接收痴呆老人的日间照料中心和养老机构十分有限，大部分痴呆老人仍然主动或被动地选择了居家养老。同时，随着人口老龄化的加剧，老年人群的痴呆发生率持续上升，家庭照顾者将面临沉重而且形式多样的照顾压力。。
　　通过上海市的实地调查发现，围绕痴呆老人及其家庭照顾者开展的支援活动存在着针对性政策缺位、社区支援乏力、NGO组织发展困难、痴呆老人家庭照顾者支援政策和支援活动空白，痴呆老人问题社会关注度低等问题。

　　在日本与中国的社会科学史中，经典理论家卡尔·马克思与马克斯·韦伯的关系是一个绕不开的话题。这不仅是由于两位思想家在社会科学理论中奠基性的地位，而且还在于他们与两国社会意识形态之间的复杂关系，这些意识形态缠绕着日本和中国延续至今的现代化进程。在各自不同的近现代史发展脉络中，日本与中国的社会科学家们以各自不同的创造性发展了马克思与韦伯的学说，导致这两人在两国的思想肖像呈现出不同的样貌。
　　在日本，自战前的日本资本主义论争开始，讲座派马克思主义者们基于他们对日本社会性质的判断，便更加倾向于将韦伯的历史主义学说引入历史唯物主义之中。到了战后，这一主张更是为市民社会派所继承和发展。而在改革开放后的中国，同样存在对马克思与韦伯进行调和的尝试，然而这一思潮却在90 年代后民族主义和新左派的兴起过程中走向沉寂。
　　本文梳理了这段对东亚社会科学的形成具有奠基意义的学说史，并尝试结合时代背景，分析两国近代化起步期对韦伯与马克思的认识之异同。

　　Youjyo is a term only used in sexual offenses under penal code of China, meaning female who is under 14 years old. Recently until 2015, a heated dispute about Youjyo, whether Youjyo should be interpreted as ‘Prostitute’ or ‘Child’, was risen even though two categories’ connotations were opposite. This study starts with a question why Youjyo is being explained in terms of both ‘prostitute’ and ‘child’. Attempting to give an answer to the coexistence of ideal of sex equality and child protection in the term Youjyo, the analysis on this paper introduced historical perspective.
　　By exploring prostitution-abolition movement of China, this paper shows that two narratives of females under 14 coexisted temporarily. One is ‘prostitute’ based on ideal of sex equality. In this narrative, females under 14 were seen as ‘socially unfortunate women’ and should be relieved from feudal imperialistic inequality. In contrast, as ideal of child protection grows, the term ‘Youjyo’ was created. In this narrative, females under 14 were protected as ‘national next generation’. But after a while, prostitution-abolition movement was regarded successful and ‘prostitute’, or even prostitution itself, was regarded to be rooted out. Therefore, females under 14 were recognized as ‘Youjyo’ since ‘prostitute’ that represented ‘social unfortunate woman’ were no longer usable.
　　Previous researches show that in China, there is a distance between researches on prostitution and child prostitution. One is focusing on woman while another is focusing on child. However, issues such as Enjyokousai, young people engaging in sexual intercourse deliberately is emerging as a social problem. Thus, the distance between prostitution and child prostitution can no longer be maintained, and the distinction of child/adult would no longer sufficient while narrating young people, so perspective of gender should be added. Therefore, it is necessary to explore the interspace between sexual equality and child protection.

　　中国的少数民族之一、彝族的婚姻习惯法至今被认为 “在彝族血缘等级制度和意识形态的庇护下，彝族实行严格的本族内婚、家支外婚、等级内婚、姑舅表优先婚等，这些牢不可破的婚姻法则历经数千年不变”。但是，住在不同的地方的彝族的习惯也不同。所以，本文是住在云南省的各彝族按住在的地方分类，考察各个地方彝族的婚姻习惯法的。
　　本文指摘“彝族实行严格的本族内婚、家支外婚、等级内婚、姑舅表优先婚”的认识不对，要认为“彝族的婚姻习惯法有本族内婚、家支外婚、等级内婚、姑舅表优先婚的倾向。