The so-called ie is generally considered to be the Japanese traditional family, and is categorized as a stem family. But when and how did the ie emerge among commoners? In spite of the popularity of the study of the ie in general, little research has been done on the specific topic of the ie's emergence among commoners. This paper employs a historical-demographic approach and observes households in population registers of the farming village of Niita in Northeastern Japan from 1720 until 1870.
　Sociologists have pointed out that (1) the ie is a cross-generational continuum; (2) the ie follows the rule of impartible inheritance by direct relatives; (3) the ie aims to preserve the family enterprise and assets; and (4) the ie has a stem family household structure. This paper examines the period when households incorporating these aspects came into general existence in commoner communities.
　According to this empirical analysis, the ie-characteristics of continuity, impartible inheritance and preservation of assets were absent or only present to a minor extent in the eighteenth century, but gradually came to be firmly entrenched in the households at the beginning of the nineteenth century. Furthermore, it became clear that the ie emerged after a population decline.
　Foregoing theories on family change had a unilinear interpretatio. They argued that when land reclamation reached its limits in peasant society it became impossible to acquire new land in order to secure divided inheritance, thus leading to an ie form of household which incorporated impartible inheritance. However, the ie emerged after population decline and land devastation in this area. Therefore, the hypothesis derived from my analysis is that the ie emanated as a survival strategy for individuals faced with the crisis caused by population decline. These findings lead to a reconsideration of theories of family change.

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　The purpose of this paper is to examine views on ethnicity and the representation of "Japan" and "the Eastern Asia Community" in the war-time discourses of "ethno- sociology" as exemplified by the texts of Yasuma Takada, who formed ethno-sociological theories, and Eizo Koyama, who researched the ethnicity.
　Their discourses made reference to Western sociology and differed from the prevailing introverted and fanatic ultra-nationalism in that their concepts of the nation or the ethnic were dynamic rather than static. Yet this sort of ethno-sociology produced the static and hierarchal structure that included and integrated "the Greater East Asia Co-Prosperity Sphere." The ethno-sociological theory of Yasuma Takada insisted on the harmonious combination of "East-Asia" as well as the construction of a hierarchy in it. Koyama instead focused his research on "real ethnicity" and recognized non-Japanese hostility to Japan; he then founded the propaganda studies as a practical science in order to construct a rigid and hierarchal structure in "the Greater East Asia Co-Prosperity Sphere." In this sense, their ethno-sociology criticized the rigid and essential recognition of the nation or the ethnic, and considered the transformation of the "nation/ethnic." Yet such sociology was at the same time the knowledge that integrated the nation/ethnic into the static and hierarchal system of "the Greater East Asia Co-Prosperity Sphere." Hence, such ethno-sociological science proved more useful to the regime in planning and executing its policy than the empty argument of fanatic ultra-nationalism.
　This paper aims to examine nationality in sociology and to discuss its characteristic features and politics.

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　In this article I investigate the relation between memory and life in contemporary society through a reading of Goto Meisei's novels. In the modern age, in which everything changes so rapidly, the past is swept away as a residue of or as an obstacle against, changes. At present this tendency continues to strengthen. But the modes of memory and life that are formed in the face of modernity are not the same as what they used to be. My aim is to articulate the contemporary transformation in the mode of memory and life. I focus mainly not on the causes, but on the consequences of this transformation.
　Many literary works have been written to resist the oblivion into which modernity inevitably forces us, and to recover the lost time. But this is not necessarily true of many contemporary literatures, in which time, identity and communication are exposed to contingency of causality's indeterminacy. We can consider this concretely by examining Goto Meisei' s works. At first glance, Goto's works seem to be typical of modern literature, but a more careful look confirms their differences. In fact, there is concern about the lost past in Goto Meisei. But he is not attached to the idea of seeking it to rediscover the lost self. Rather, guided by the questions which happen to come to his mind, he arbitrarily investigates the labyrinth of time and space and finds tons of memory fragments. In the end, however, he cannot rediscover the whole past and the whole self. The imperfection of remembering is caused not by lack of memory but by the mutual interference created in the flow of different memories. Contemporary life - full of discommunication with others and with oneself due to the indeterminacy of causal relationship among things and memories - is destined to be comical. Laughter, for Goto Meisei, is the stylization of this comicality.　These are the modes of memory and styles of life in Goto Meisei. In their singularity, they show the relationship between memory and life in contemporary society.

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　This paper is designed to empirically investigate interchange between elderly women and their children. To gather empirical evidence, a sample survey of elderly women was conducted from 1 997 to 1 998 in Takahashi City of Okayama Prefecture, whose population was approximately 26,000. Five hundred and twenty-three women between 65 and 79 were interviewed. The data were analysed by making a social relationship between an elderly women and her separated adult child a unit of analysis. The analysis revealed the following;
　(1) The closer to his or her mother a child lived, the more frequently the mother not only could obtain instrumental social support from the child and socialised with the child, but also could gain emotional social support from her child. Because of this, the multiplexity of relationships of elderly women with their close children was greater than that with their distant children.
　(2) Elderly women tended to obtain social support more frequently from their daughters than from their sons. This is particularly true of social support which is regarded as women's role and which is usually obtained from people of the same sex. Accordingly, the multiplexity of relationships of elderly women with their daughters was greater than that with their sons.
　In the previous research Koyano et al. (1995) and Yokoyama ex al. (1994) conducted in a local middle-sized city and a large city, the closer to his or her parent a child lived, the more frequently the parent could gain instrumental social support from his or her child and socialised with the child. However, the geographical distance did not have effects on whether the parent could obtain emotional social support from the child or not. This result contradictory to the present study was brought about by the fact that elderly people in small local cities tend to be poorer than those in local middle-sized or large cities.

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　The aim of this paper is to investigate the roles which the concept of dependency plays in current regime of the self, through articulating self-governance of people, with rationalities and technologies of political power. Nikolas Rose and others argue that, over the last two decades, proliferation of psy-expertise has been intrinsically linked with the emergency of new political rationalities in comtemporary liberal democracies, which they call "advanced liberal government". In this new governmental regime, the articulation of "therapy culture" and "enterprise culture" provide important means to link conduct of the self with the conduct of others.
　The concept of dependency is often said to be chaotic and is object of controversies among various psy-experts and other experts. However people have increasingly come to understand and act on themselves through the concept of dependency. Problems of dependency are important elements of "therapy culture".
　In origin, the concept of dependency was understood to be related to alcohol and drugs. Dependents were 'deviant' minorities. But, since 1980's, this concept comes to have connection to many other objects. Today, dependents are regard to be dependent on not only substances but also various objects, actions, and processes, like sports, sex, shopping, eating , gambling, love, computer, etc.. The experts of dependencies emphasize that everyone can be pathological dependents. This transformation of the concept extend the fields of intervention of psy-expertises.
　Our exercises of freedom come to be problematized in termes of dependency. When one is dependent, he can not be thought to exercise his freedom in proper way. Psy-experts insist that to recover from the state of dependency, they need to recover from all sorts of dependeicies. This concept enable psy-experts to intervene everyday practices of lay people to shape them as free-rensponsible subjects of choice.

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　The aim of this paper is to reconsider the formation of time-space in the Modern Nation, through the communion" in Christianity and "the King's Two Bodies" of mediaeval political theology.
　How does "Body of Christ" figure? In secularization of the mediaeval Church, a matter was the figuration of the Incarnation, the dogmas of the divine Word becoming flesh. Catholicism's answer was transubstantiation, that they thought the host is both a sign and the presence of Christ's flesh. Communion is the absence of the representation of a divine presence at the heart of community and as community itself.
　By a political appropriation of this logic, jurists of the Middle Ages planed that king had two bodies, an individual human body and supernatural divine body. The two are incorporated into an indissoluble unity in a gemina persona. There is less distinction between the political body of the king and the 'mystical body,' corpus mysticum, of the Christian community, with Christ as the head. When the masses have no identity of their own, this hypothesis provides them with one, by offering them a fiction in which they can figure their unity. The king expresses the existence of the substantialized national community. Therefore, the king expresses the very possibility that the people can feel sympathetic to one another and communicate with one another in "communion." Through the figure of the king, therefore, the nation feel together, and this sense of national communality or of national "communion" is given rise to in an aesthetic experience.
　This figuration of the Incarnation at work appears in two temporal modalities. The figurability of the Incarnation is producing disfigurated truths, beyond the figurative imitation of reality. The figure of king has to be nothing in and of itself. There is conversion of signification. The figure of king therefore must be a being originally open to the totality.Mimesis is not representation in the sense of a second, reproductive, rather to think the totality as second.
　The Modern Nation constructed national homogeneity. However, through the logic of communion, the homogenity can be a condition of producing several events in time-space.　The problem of the figuration of the Incarnation can open to an inseparable relation politics, religion, and art.

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