ソシオロジ
Online ISSN : 2188-9406
Print ISSN : 0584-1380
ISSN-L : 0584-1380
37 巻, 3 号
通巻 116号
選択された号の論文の18件中1~18を表示しています
小特集/時間の社会学
  • 近代の時間意識をめぐる一考察
    長谷 正人
    1993 年 37 巻 3 号 p. 3-12,217
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
     On the ideal of the modern society the individual must be the subject. But this ideal conceives a paradox in itself. For the one who is trying to be a subject isn't a subject yet. The subject as the ideal makes itself impossible. Modern subjects are aware of this fact. They always suspect that they aren't subject yet and that they are behind the subject. So they try to make up for this delay. This is the motive force of a modern subject's forward movement.
     We think this consciousness of delay is the modern society's time consciousness.The modern society aims at the future and is progressing incessantly. So, if we are going to overcome the modern, we must overcome this consciousness. To put it in another way, we must overcome the subject as the modern ideal.
     This problem is not only for individuals but for nation-states. The nation-state is also the subject which is trying to be a subject. So we'll think of this problem as the nation-state's one.
     Generally speaking, eastern nation-states are compelled to be conscious of delay, because they are far in the rear of western nations and, in addition to this, because they can become the subject (nation-states) only by means of resistance to the western's invasion. But according to Yoshimi Takeuchi's thesis ('What is modernity?'), western nation-states also have the consciousness of delay. Why can we think so? Because western nation-states couldn't be conceived of their subjectivity and progress without conquering the eastern and confirming the eastern's delay. Historically, the western's invasion of the eastern tells us that the western nation-states suspect they aren't subject yet.
     How can we escape these paradoxes of the subject? Takeuchi proposes dual strategies from the eastern's point of view. First, they must be resistant to the western's invasion. Second, they must be resistant to the eastern's subjectification.Anyway, we must deconstruct the subject.
  • 伝統の発明
    橋本 満
    1993 年 37 巻 3 号 p. 13-26,215
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
     Time flows from the past to the present. This time concept has prevailed in the modern world. But we perceive the past from the present and reproduce past events in our present framework, which we call development. Our time concept is trapped in the modern developmental idea. In this perspective history is a narrative of the modern world.
     Eric Hobsbawm and Terrence Ranger pointed in their Invention of Traditon that what people had believed as tradition was invented in the modern era. The members of "Invention of Tradition in Modern Japan" research group at Osaka University have apllied the concept to modern Japan and discovered that the Japanese inventions such as Judo, Sumo, Bonsai, hanko, wa, religion and provincial area are invented in Meiji era through early Showa era. Through these discoveries we try to approach how the modern Japan made traditions and how they spread as the Tradition. Our findings guide us to find how the modern narrative has obtained the myth making power.
     Our criticism to the modern myth making will finally throw light to our fundamental belief in the making of the modern. The problem we have to solve is not sociology of time but time in sociology.
  • 門中 正一郎
    1993 年 37 巻 3 号 p. 27-35,214
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
    It is widely accepted among sociologists that time is constitutive of human life and society. Nevertheless, it has often been claimed that sociological investigation lacks a theoretical focus on the temporal dimension of its subject matter. Our discipline seems to have problems in dealing with time in its own right. In this paper, I try to examine what this "problem" is.

    Sociology has developed a perspective which explains social reality as an institution, or put differently, our ordinary experience of it as institutionally produced. Needless to say, from this perspective time appears to be one of the purest social institutions, as is clearly stated in E. Durkheim's last magnum opus. The institutional approach has been dominant in the field of "sociology of time," but recently it has been critically and reflexively attacked from two directions.

    On the one hand, the phenomenology of time experience, from Augustine to Heidegger, shows that time is always and already lived prior to our recognition of it as an object. Furthermore, without the intentional acts of our body, the ordinary (institutional) time system could not function at all. According to P. Ricoeur, however, human time experience is not only lived but narrated, and, in spite of this, temporality and narrativity remain strangers. Therefore, on the other hand, we have to consider time in relation to narrating acts. Using his arguments as our first step, some features of "sociology as a modern narrative" will be tentatively touched upon.
  • 〈不夜城幻想〉再考
    Yoshikazu Nagai
    1993 年 37 巻 3 号 p. 36-46,213
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
     From later '70s, a view about the Japanese urban life has generated and young people believe that the city, especially Tokyo, never sleeps.
     But, it was only an illusion. Even now, over 90% of the urbanites sleep in midnight. So, what made the misunderstanding? By checking various statistics, we can attribute this illusion to the tremendous increase of the "Famirii Resutoran(family restaurants) " and the "Konbiniensu Sutoa (convenience stores) ".
     There is no big change of urban life time-tables in these ten years. Rather, the modern consciouness of time serving the industrial development has been amplified. Some deviant behaviors committed by boys are well interpreted as the consequence of the strain between the different values about the time.
     On the other hand, young people tend to use some media (eg. telephons, personal computers, video recorders, and so on) and stay up late. The important transformation of the consciousness of liniar time is generated in these areas.
  • 内田 隆三
    1993 年 37 巻 3 号 p. 47-52
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
  • 落合 恵美子
    1993 年 37 巻 3 号 p. 53-57
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
  • 井上 俊
    1993 年 37 巻 3 号 p. 58
    発行日: 1993/02/28
    公開日: 2017/02/15
    ジャーナル フリー
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