ソシオロジ
Online ISSN : 2188-9406
Print ISSN : 0584-1380
ISSN-L : 0584-1380
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38 巻, 3 号
通巻　119号
選択された号の論文の13件中1～13を表示しています
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論文
  • 〈透明人間〉と〈分身〉の肖像
    孤独の文学社会学・試論
    清水 学
    1994 年 38 巻 3 号 p. 3-19,184
    発行日: 1994/02/28
    公開日: 2017/02/15
    DOIhttps://doi.org/10.14959/soshioroji.38.3_3
    ジャーナル フリー
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    　Erving Goffman remarks in passing that "[there exists] what may be worse than a sociological demise, namely, a sociological double. " This paper seeks to explore some of the sociological implications of this passage from the viewpoint of the literary sociology of loneliness.
    　The experience of a sociological demise is portrayed as one of the "invisible man. " Hitherto studies about loneliness used to conceptualize the "loneliness" from this imagery, namely, as the feeling caused by "the absence of any social relationships."
    　But, "what may be worse" than this, the experience of the "double" exists. I shall propose that this experience would describe the tragedy of loneliness more properly. For loneliness means, as Georg Simmel once suggested, rather the excess of social relationships than the absence of them. This may seem a bit of a paradoxical social phenomenon, but it also is the paradox of society itself.
    　In conclusion, I will show, through the analysis of "the scandal of the double, " the reason people use the representation of the "invisible man" rather than that of the "double" when they try to depict the experience of loneliness.
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  • 対人罪責感論
    高橋 由典
    1994 年 38 巻 3 号 p. 21-40,183
    発行日: 1994/02/28
    公開日: 2017/02/15
    DOIhttps://doi.org/10.14959/soshioroji.38.3_21
    ジャーナル フリー
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    　We are conscious of feeling of guilt when we violate our internalized moral commands. One type of guilt is what I would like to call "other-directed guilt", that which is caused when we injure or betray someone. It can be represented by the statement, "I have done him wrong".
    　The first purpose of this paper is to describe in detail how this guilt consciousness occurs. I will refer to the commands involved in the other-directed guilt as "particular moral commands", as distinguished from "general moral commands". Particular moral commands are generally formulated as "don' t do something to a particular person" (or "do something to a particular person"), while general moral commands are formulated as "don' t do something" (or "do something"). Thus "don' t betray others" is a general moral command, while "don' t betray Mr.X" is a particular moral commands. Particular commands are effective only between people having a "we-relationship" with one another. Violations of particular moral commands are the cause of the otherdirected guilt consciousness.
    　The second purpose of this paper is to explore what happens in the minds of those who are afflicted with this kind of guilt. Do they continue to suffer or cease to suffer? Namely to what duration dose the suffering continue? Making reference to Max Scheler' s concept of Seinsreue I will show how such persons manage to free themselves from further feeling of guilt.
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  • 第三帝国における「民族共同体」
    意味空間の政治文化論的考察
    田野 大輔
    1994 年 38 巻 3 号 p. 41-62,182
    発行日: 1994/02/28
    公開日: 2017/02/15
    DOIhttps://doi.org/10.14959/soshioroji.38.3_41
    ジャーナル フリー
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    　This article examines the issue of the 'Volksgemeinschaft' (folk community) in terms of political culture, to give a general outline of the Third Reich.
    　The 'Volksgemeinschaft' was a central concept of National Socialist ideology, a constantly used slogan promising a unified society no longer split into classes. But, in fact, the structure of the Nazi regime was polycratic and chaotic, divided into various competitive organs of State and Party. So, this study asserts that the 'Volksgemeinschaft' was by no means an actual, but a fictive political community.
    　Nazi politics represented this fiction variously and inconsistently. The 'Volksgemeinschaft ' was imagined as a society, that was both traditional and modern, both elitistic and equalitarian. But, on the other hand, this fictive community mediated and neutralized the ambivalence, and organized itself into a real significant sphere. This sphere of the 'Volksgemeinschaft' was mainly characterized by its firm order and vast expanse.
    　Moreover, this significant sphere was publicly staged and visibly embodied in mass ceremonies, mass cultures, and Hitler himself. Nazi politics constantly maintained its reality and thereby realized a tacit national consensus. Thus, the 'Volksgemeinschaft' symbolized political unity of the nation, and was reified as a real and self-evident sphere.
    　Finally, this study concludes that the rule of the Third Reich was based on the 'Volksgemeinschaft' , and that Hitler' s dictatorial power could only be exercised through this sphere of self-evidence.
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  • ナショナリズム概念の再構成
    エトノシズム・ナショナリズム・スタトゥシズム
    筒井 清輝
    1994 年 38 巻 3 号 p. 63-81,181
    発行日: 1994/02/28
    公開日: 2017/02/15
    DOIhttps://doi.org/10.14959/soshioroji.38.3_63
    ジャーナル フリー
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    　The aim of this paper is to introduce a new framework for the study of nationalism and solve three major problems in this study:(1)Whether nationalism is based on primordial attachment or it is only a tool of mobilization for politico-economic interests, (2)Whether nationalism is a product of the modern industrial societies or its advent dates back to the early history of Man, (3)Whether nationalism has great cohesion in itself or it is essentially a dependent variable to be controlled.
    　First I re-define some of the central concepts in this study.1 use the term "ethnos" to refer to what is generally called "ethnic group" , the term "status" to state as a specific historical group, and the term "nation" to the complex form of ethnos and status.When these groups make political or social claims, they are called "ethnosism", " statusism" and "nationalism" respectively.
    　Then I apply this framework to the analysis of changes caused by modernization.Pre-modern societies had ethnos, nation and status, but they were not well organized and therefore could not make powerful movements.Modern society, however, made mass movements by the unit of ethnos, nation or status possible due to its new characteristics such as expansion of ethnos or increased power of status.These changes were caused mainly by spread of democracy in political sphere, pursuit of effectivness in economical sphere and rise in literacy and publish-capitalism in cultural sphere.
    　Due to these changes so-called nationalism emerged in modern society.But ethnosism and nationalism were not completely novel and, between pre-modern and modern form, similarity and continuity can be detectd.So it should be concluded that, while statusism emerged as a politico-economic tool for mobilization only in modern times and do not have great power, both ethnosism and nationalism, having continuity with what existed in the early stages, have primordial sentiments in its attenuated form, and theretore have the immense power of making people willing to die for them.
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  • アンソニー・ギデンズの近代社会論
    近代としてのポストモダン
    名部 圭一
    1994 年 38 巻 3 号 p. 83-100,180
    発行日: 1994/02/28
    公開日: 2017/02/15
    DOIhttps://doi.org/10.14959/soshioroji.38.3_83
    ジャーナル フリー
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    　This paper aims at making clear institutions and logic peculiar to moderinity with reference to Anthony Giddens' view on modernity. According to him uniqueness of modernity lies in reflexivity based on the principle of doubt; it intrudes into all areas of social life, thus organizing the self as reflexive project.
    　"Postmodernistic condition of knowledge" results from applying it to the spirit of Enlightenment, giving birth to modernity. And thus postmodernity represents situations where the principles fundamental to modernity is radicalized rather than denied or rejected. As modernity has self-referentiality at its core, it is essentially an incompletible project, or one that is forbidden to complete. Its pradoxical mode deriving from reflexivity gives unique quality to sociology as a remarkably self-referential discipline: sociology, which is a product of modernity, is a discipline that can in no way objectify its object of study, that is, modernity.
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