When he wrote Romeo and Juliet, Shakespeare mainly made use of Arthur Brooke's Romeus and Juliet(1562). Romeus and Juliet is a religious and didactic poem full of Brooke's lengthy comments on the characters while Romeo and Juliet seems more romantic and tragic. The love between the young couple appeals to the audience more and their fate gains more sympathy than the hero and the heroine in Brooke's poem do. This essay is on how Shakespeare changed Brooke's poem and what he added and omitted. The hero and the heroine and other major characters in each work will be compared in the essay. In doing so, some important differences will be mentioned between Shakespeare and Brooke.

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It is evident that George Herbert learned directly from John Donne. Here and there, we can hear Donne's echoes in the poetry of Herbert. Yet in spite of their close relationship, we sometimes miss Donnean traits in Herbert because of the difference in subject matter between the two poets. Herbert uses the myth of Atlanta in Donne's love elegy, "To his Mistris Going to Bed, " in a very different context from that of the original. The words of Atlanta's balls in Donne's elegy derived from Ovid's Metamorphoses, symbolise the foolish behaviour of those who are attracted by the glitter of accessories. The image of Atlanta's balls lies buried in the lines of Herbert's religious poem, "The Pulley." In this tentative essay, I try to elucidate how Herbert reverberates Donne's Atlanta's balls in "The Pulley."

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Charles Cotton was a close friend of Izaak Walton and wrote the second part of The Compleat Angler. It is not surprising that Walton and Cotton shared the common political belief and religious faith, royalist and Anglican. In this paper, it will be suggested that Cotton quite possibly was connected with the Great Tew Circle, an Anglican latitudinarian group, some of the chief members of which were Walton's close friends. Friendship between Walton and Cotton seems to have been long and strong, and the evidence of it is found in Cotton's verse, their epistles, and the second part of The Compleat Angler. Cotton was quite explicit about his zealous royalist opinions in his verses, and celebrated the King's return and the Restoration. Three members of the Great Tew Circle can be mentioned in relation to the life of Cotton. Clarendon, a member and the most influential politician of the Restoration England, was a friend of Cotton's father. Cotton also wrote that he had 'been favoured' by another member of the circle, Sheldon, who was a post-Restoration Archbishop of Canterbury. Lastly, in one of his poems, Cotton severely criticized Edmund Waller, an ex-member of the circle, for writing a panegyric on Oliver Cromwell.

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In this paper, I will analyze how both William Blake and Edgar Allan Poe are different from Emanuel Swedenborg concerning human imagination, and then I will show why Blake and Poe departed from Swedenborg. Both Blake and Poe were deeply influenced by Swedenborg, but later parted from him and began to criticize him. They criticize him as follows: Swedenborg was too much rational; he overstepped the boundary of reason: he came to invade and restrict the world of imagination. I believe that one of the reasons Blake and Poe criticized Swedenborg is that both had their peculiar views of the human imagination which is quite different from Swedenborg's. For example, in "Laocoon, " Blake said: The Eternal Body of Man is The Imagination, that is God himself, The Divine Body Jesus: We are his Members In "The Domain of Arnheim, " Poe also used such phrases as 'being superior yet alike to humanty' or 'immortality of Man, his perennial existence' in "Poetic Principle." Both Blake and Poe thought that human imagination can achieve thought of a godlike person or humanlike god. These are the only few of the many examples of how Blake and Poe see human imagination.

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The Moon and Sixpence is one of Maugham's representative novels. It was published in 1919 and reconfirmed the reputation he had established for himself with the publication in 1915 of Of Human Bondage. Charles Strickland was an artist. Indifferent to his prosaic surroudings he sought an artistic ideal until the end of his life. He was savage, cruel yet lonely artist. In The Moon and Sixpence, the "I" or narrator recalls and talks about him. In this paper, I will consider Maugham's idea of the artists basing my argument on The Summing Up(1938)on the description of Strickland as an artist and particularly on Maugham's emphasizing of his egoism or individualism. Then I would like to compare the "I" of the novel with Maugham himself and Strickland with Paul Gauguin. Maugham may have read biographies about Gauguin but I think that The Moon and Sixpence is ultimately his own creation. Finally, I will focus on Dark Strove, a secondry character in the novel, and compare him with Strickland.

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Ever since the emergence of the so-called Northern Ireland problem in 1968, the region, Ulster, has been immediately identified with violence. In the same way, plays concerning Ulster have tended to deal with terrorism in the current political context. Furthermore, these dramas are predominantly written by men and consequently, they present primarily male responses to the troubles reflecting "the rhetoric of heroism". Therefore, in this genre female playwrights are rare and their approach to the problem is remarkably different from that of their male counterparts. Anne Devlin and Christina Reid are both from Ulster and they share a common method in their playwriting. They examine Ulster's social background and explain human relationships in depth - especially the family - rather than politics and violence themselves. Among their dramas, Reid's Tea in a China Cup and Devlin's Ourselves Alone have particular similarities. Though the plays deal with families with different traditions and in different times, both dramas depict the struggle of female characters who attempt to free themselves from their stifling environments in the male-dominated Irish society. They also present hatred as the cause or the symbol of the divided communities in Ulster and show how antagonism is handed down through family traditions from generation to generation. Hence in this essay, I will concentrate on these two plays, chiefly in order to identify the relationship between family traditions and Ulster women.

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R. W. Emerson made a lecture tour almost all over Britain from October, 1847 to July, 1848. That was his second visit to Britain. He clearly expressed his own ideas to the British audience, especially to the middle-class citizens, who were emerging with the progress of the industrial revolution. His lecture tour was a great success, giving the audience favorable impressions. During the lecture tour he also could have his own time, freed from his ordinary life, and have a chance to watch British and French society and culture in their transition period. The rapid progress of industrialism and modern technology greatly impressed him. After he returned home, he published English Traits, based on his experience in Britain. His British lecture tour can be considered as an turning point in his life, as he gradually came to be concerned with the social problems and practical sides of human life. His observation of the political and economic turmoil of British and French society accelerated his shift from an egocentric transcendentalist to a realistic and practical philosopher.

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Marmaduke, in Maud-Evelyn(1900), builds his whole life out of materials supplied by an imaginative piecemeal recreation of a personal past in which he in fact never lived. Mr.and Mrs.Detrick are elderly people whose daughter died at fourteen years of age. When they meet Marmaduke, they think that he would have been a perfect husband for their dead daughter Maud-Evelyn. They give financial aid to him and he eventually comes to live in their house. Then, as the years go by, the three of them by degrees remold the past. Marmaduke is gradually persuaded by the Detricks to act as if, first, he had met Maud-Evelyn before she died, then as if he had been engaged to marry her, then as if he had married her and lived with her for some time before her death. This imagined past is quite real to Marmaduke, but it is unbelievable to readers. My purpose in this paper is to clarify what makes the unbelievable believable in this tale.

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The Jewish Community in America consists mainly of immigrants from Eastern and Western Europe, where their Talmudic law and custom were followed for thousands of years. According to traditional Judaism, women were not obliged to pray, nor could they lead religious service. Jewish women were deemed intellectually inferior to men, and moreover as frivorous, ignorant being. Even after their immigration to America in the early twentieth century, some of Jewish families tried to continue the style. Sara in Bread Givers, struggles to be independent as a Jewish woman in America against her father(traditional Judaism). Anzia Yezierska tried to replace the traditional Jewish theme, "Father and Son" by "Father and Daughter" and let Sara accept her father as Jewish history at the end of the story. Since Anzier Yezierska's death in 1970, a new interest in her has grown up especially in feminist groups.

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One of the most ambitious theories of the second-language learning process is Stephen Krashen's Monitor Model, which stresses the importance of subconscious acquisition. This paper critically examines two of the five hypotheses of his model. First, the Acquisition-Learning Hypothesis is studied. Krashen maintains that subconscious language acquisition is distinct from conscious language learning and that "learning does not turn into acquisition." (1982:83)I contrast his argument with that of Schmidt, who argues that "intake is that part of input that the learner notices." (1990:139)Second, Krashen's Input Hypothesis is examined. I point out the inconsistencies in his logic and introduce Ellis' study(1987)that shows how conscious learning facilitates adult second language acquisition. The paper ends with a conclusion that given the current state of English education in Japan, conscious language learning is as important as unconscious acquisition for a learner if he/she is to effectively utilize the input received in classrooms.

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In this paper, how and why the movement to improve women's education was promoted after the mid-Victorian age is analyzed, considering the ideal of woman presented by the middle clsseses who were brought unprecedented wealth through the expansion of commerce and manufacturing in this age. In the middle class family, women earned respect from being idle and non-productive, while men idealized hard work and earned respect through their industry and financial success, on the grounds that respectability was valued though idleness was considered to be sinful under the strong influence of puritanism among the middle classes in the nineteenth century. This concept of separate spheres located women in the home and men in the marketplace. The middle classes desired to spread this ideal of separation of men's and women's lives even to the working classes so that society would be improved soundly. Physical separation and increased prosperity gave men access to authority in the public sphere and strengthened the dominance of men in society, but diminished women's activities and power there, thus increasing the dissonance between the power of men and women. And as the distinction between the work in a private place and that in a public place came to be made, the distinction between the amateur and professional came to be more rigorously drawn. Professional qualifications obtained through examinations and courses became necessary to gain employment. Women who lacked their formal higher education or occupational training were excluded from professional status. Furthermore, because of depressions which began in 1836 and 1873 and an increse of redundant women who remained single, many families were impoverished and men, as husbands, fathers, brothers or sons could not povide for a number of female relatives who were a financial burden. The number of gentlewomen of the upper and middle classes who needed to earn their own living increased in this century. Under these situations the need to expand those occupations appropriate for the middle and upper classes and the demand for a higher education or an occupational training increased.

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今やアメリカは日本人にとって最も緊密な国である。アメリカにいると数多くの日本製品に触れるだけでなく、アメリカ人が日本文化の伝統的な芸術である焼きもの、華道、茶道から、柔道や剣道などの日本古来の武術に至るまで様々なものを採り入れているのがわかる。一方、日本にも、アメリカ製品やアメリカの文化が氾濫しているのが現状である。ところが、両国民の生活様式をつぶさに眺めると多くの相違点が見られる。それは伝統から来るものであるが、そこには利点も欠点もある。アメリカに滞在していると、日本にいては分からない日本人の特徴に気づく。また、日本にいるとアメリカ人に関する様々な問題が目につく。そうした点を教育や社会生活の面から考察して、両国民の考え方の違いを論じ、現在および将来にわたって、われわれ日本人の生活の改善のために、両国の文化から何を学び、何を排除すべきかを論ずる。

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Hobbes defines a precept or general rule found by reason as a law of nature. In Leviathan, Hobbes says; "I conclude, therefore, that in all things not contrary to the Morall Law, (that is to say, to the Law of Nature, )all Subjects are bound that for divine law, which is declared to be so, by the Laws of Commonwealth(333)." According to this passage, 'natural law' is called both 'divine law' and 'moral law'. The specific question whether the word 'moral law' is appropriate is raised here, because we know that law is a command and moral is not a command, and that how to use the word 'moral' is different from how to the word 'law'. Which does 'moral law' mean, 'moral' or 'law'? In this paper, thus, on a legal view we will interpret the word 'moral' and the word 'law' that Hobbes uses in his books, and make out how Hobbes can regard the character of his natural laws as moral.

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