In Twilight in Italy as well as in his other travel books, Lawrence did not merely describe outward the appearance of scenery and people. Rather, Lawrence narrated himself or perhaps "betrayed" himself while describing the people and scenery of Italy. At first, in the land of his dreams, obsession prevented Lawrence from seeing the world clearly ; however, the sound of a bell of an Italian church awoke him from his trance. It was not until he found something unchanging in a spinning woman's transcendent eyes that he was emancipated from obsession. Ironically his dream disappeared at that time.

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"Ghost story" may be applied to the fictions in which apparitions appear (or are thought to appear). The Jolly Corner (1908) rests within this category. Spencer Brydon meets face to face the ghost of the man he would have been if he had spent the previous thirty-three years of his life in America instead of in Europe. He loses his senses in terror, but Alice Staverton, his childhood friend, brings him to his senses. In the light of Jungian psychology the other Spencer, the alter ego, may be interpreted as his "Shadow" latent in his subconscious mind. Alice, who is ompared to "Great Mother, " plays an important role in bringing him to life. Brydon's ego extends its range of activity when his "Shadow" is integrated into his conscious mind. Therefore from the psycological point of view, The Jolly Corner is regarded as a story of self-realization of Spencer Brydon.

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In Roughing It Mark Twain gives an episode of a practical joke which was played upon him by his Western friends. It was at the end of his stay in the West that he was taken in by his friends. They were expecting that he would laugh it away with them, because he used to enjoy practical jokes. On the contrary to their expectation, Mark Twain somehow was offended seriously. He thought he "got the largest share of the joke"(501). Mark Twain wrote, "Since then I play no practical jokes on people and generally lose my temper when one is played upon me"(501). His statement here seems to indicate a significant change in the direction of his humor. Previous to this experience, Mark Twain's writing impresses us that he had immersed himself deep in the Western way of life and seemed to love it. But his resentment against the joke played upon himself and his leaving the West for New York soon afterward, never returning there, indicate that after all he remained a stranger among the Westerners and that he could not share their laughter beyond a certain point. The strangers I would discuss in this paper are those who are isolated from the innocent, cheerful laughter. They are worthy to note in the sense that thier appearance changes the tone of Mark Twain's humor in his later works.

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Gone with the Wind contains many words relating to 'Ireland', especially concerning Irish temper and history. Gerald O'Hara killed an English absentee landlord's agent and was forced to leave Ireland. He emigrated from Ireland to America. He was Catholic and disliked Orangemen whom his farmer ancestors had fought for their lands in the Battle of the Boyne. Gerald was a typical Irishman and possessed the Irish peasant temperament and a shrewd Irish brain. His daughter Scarlett had the same qualities. Gerald established a plantation which Scarlett maintained during and after the Civil War. This is because they had a strong attachment to the land.

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Kate Chopin's The Awakening is one of most problematic works of the 1890s in America where the "Victorian morality" became an especially rigid stronghold against social and intellectual ferment. Meeting with widespread hostile criticism, this novel was out of print until recently. The novel deals with a young wife's awakening to selfhood and erotic passion, and her suicide. There are three factors, each of which contributes strongly to her awakening and suicide : (1) The sea around the Grand Isle, (2) several other major characters in the novel and (3) solitude and isolation. Because of the mixed effects of these factors, this novel has an ambiguity in its theme. Some critics consider her suicide a victory and evaluate her final act as the birth of a prototype of the 20th century woman ; others regard her self-destruction as a defeat of her romanticism and criticize it as a regressive act coming from a sense of inner emptiness. I suspect either comment is defendable. Then I have explored the significance of her suicide through the investigation of the three factors I mentioned above.

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In order to live in a country, at the very least, one has to manage to put oneself in a satisfactory situation, both physically and psychologically. To know one's self is a characteristic of human beings. The theme discussed in this paper is self-assertion of young Japanese children about six to nine years old, temporarily staying with their family in the United States and studying in two schools, American and Japanese. Self-assertion research is one of the most difficult, significant, and practical issues living not only in Japan but also in America. Specifically, self-assertion expressed in behavior is observed in terms of cultural values. The causes of different self-assertion in two countries will also be studied. The author of this paper emphasizes the importance of investigating self-assertion not on1y from an outside point of view but also from the inside.

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Hobbes said in De Corpore that "Names are signs not of things, but of our cogitations(17)". He wanted to stress that there was a close connection between "names" and "our cogitations" because the former was a sign of the latter. He used words such as "signify" and "denote" to speak of the relationship between "names" and "our cogitations". Consequently, this led most commentators to assume that Hobbes thought that "names" means "our cogitations". R.Peters, one of those commentators, criticized Hobbes's view ; Hobbes gave no proper account of the relationship between "names" and "our cogitations" because "it is a relationship which is impossible to characterize in terms of the causal theory (Hobbes ; 120 )". This, he claimed, is one of the defects of Hobbes's treatment of names. But can we admit Peters's comment? It is certain that Peters misunderstood what Hobbes actually meant. We should approach Hobbes's theory of names in a modern way. In this paper, I will prove that there are some similarities between Hobbes's theory of names and C. K. Ogden and L. A. Richards's theory of signs in The Meaning of Meaning(11).

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