人々の社会意識の高まりに伴い，近年，多くの企業でコーズ・リレーテッド・マーケティング（以下，CRM）が採用されている。本研究では，CRMに影響を及ぼす要因として，

を取り上げる。特に，先行研究で明らかにされている特徴から，の高さとCRMに対する評価が関係している可能性や，国外の支援対象への心理的距離を通じて好ましい訴求内容に違いを生む可能性に注目し，議論を進めた。実験1では，国内を支援対象としたCRMを設定し，と消費者反応との関係性を探った。実験2と3では，国外を支援対象としたCRMを設定し，に応じた効果的な訴求内容について，解釈レベル理論に着目して議論した。一連の実験結果からは，が概してCRMに対する反応と正の関係性にあることに加え，国外を支援対象としたCRMにおいては，によって生じる解釈レベルの差異に対応した訴求が好ましい評価を導くことが示された。

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The concept of the modern cosmopolitanism is connected with the ideal of cessation or prevention of wars, as represented in Kant's Toward Perpetual Peace, and it has been claimed that this concept has its origin in ancient Greek philosophy. Martha C. Nussbaum, an American scholar on ancient philosophy as well as on political philosophy, advocates in her article, 'Patriotism and Cosmopolitanism' (Boston Review, 1994), the revaluation of ancient cosmopolitanism as an effective thought for the realization of peace and the protection of human rights across countries' borders. However, she is often criticized for anachronistically importing our enlightenment-derived interpretation into ancient Greek thoughts (cf. Lee Harris, 'The Cosmopolitan Illusion', Policy Review, 2003). Diogenes the Cynic, upon being asked to give the name of his home city, replied 'I am a citizen of the world (cosmoplolites)'. But Cynic cosmopolitanism seems to have been rather negative in that it rejected any ethical obligation. I attempt in this paper to trace cosmopolitanism to its origins, making use of materials from Cynics, early Stoics and Roman writers. My contentions are as follows: 1) Diogenes said that the only true city is that which belongs to cosmos (DL 6, 72). For him no other cities on earth could be genuine. The true city has law just like any other cities, but it is not any such system of rules as adopted in communities on earth. It was rather a system of virtues. 2) Although we know very little about what more Diogenes made of his ideal city, we can at least infer from materials of early Stoics what it was like. The assertion of Epicurean Philodemus(On the Stoics) that Diogenes and Zeno wrote works with the same title, Republic, and that they both had essentially the same opinion, suggests that they actually believed in an ideal city. As to its concrete nature, we know from the criticism of Cassius, a Sceptic, that the ideal city was for Zeno a small community of sages, and this is confirmed for Diogenes too, by relevant passages in Diogenes Laertius. It is thus likely that Diogenes' cosmopolitanism was a negative one, virtually equivalent to anarchism. 3) For Roman philosophers like Plutarch and Epictetus, both Diogenes and Zeno were philanthropists, who treated national origin and location as a matter of secondary importance. It is interesting that they also attributed 'cosmopolitanism' to Socrates. However, Socrates' 'cosmopolitanism' covered too small a part of the world, i. e. Greek world. Hence, their attributions were not exactly correct although they believed that they took Diogenes and Zeno in the right spirit. Thus, such cosmopolitanism as Nussbaum is willing to recognize in ancient world is safely traced to Roman philosophers and their interpretation of Diogenes and Zeno, even though it is difficult to trace it to these two philosophers themselves.

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Alain Locke (1885-1954), a seminal African American intellectual of the early twentieth century, is today best known as a midwife of the Harlem Renaissance and editor of The New Negro (1925). His multi-faceted contributions to the artistic and intellectual landscape of the Harlem Renaissance are widely recognized, but the depth of his philosophy-specially his pragmatism, cosmopolitanism, and multiculturalism-remains underappreciated. This essay aims to fill that gap by examining Locke's philosophical works, arguing that cosmopolitanism is an important philosophical foundation both for Locke and The New Negro. In addition, this essay seeks to provide a detailed account of Locke's relationship with Horace Kallen, another important philosopher of cultural pluralism, and William James, a pragmatist philosopher. Their relationships reveal the way in which Locke's cosmopolitanism builds on the cultural pluralism fostered by these important philosophers. The beginning of this article investigates why Locke's cosmopolitanism has been misunderstood for a long time. One reason is that the term "cosmopolitanism" in the early-to-mid twentieth-century was associated with the ideal of the universal human community, one that requires a person to transcend all particular racial, ethnic, and local differences and divisions. This sense of cosmopolitanism was problematic for African Americans; cosmopolitanism for African Americans meant abandoning their racial differences and assimilating into the dominant group. As a result, at the time when Locke articulated his ideal of cosmopolitanism, he was criticized by other African American artists and critics for espousing cosmopolitanism as an assimilation strategy. However, this was only a partial understanding of Locke's cosmopolitanism. By closely examining his unpublished manuscript "Cosmopolitanism" (1908), this essay reveals that, rather than theorizing cosmopolitanism as a way to assimilation, Locke created what can be called multicultural cosmopolitanism (or critical cosmopolitanism). Locke's cosmopolitanism articulates a vision of a multicultural America, in which ethnic and racial differences are part of a shared national community. Locke's critical cosmopolitanism, in this sense, resonates with Horace Kallen's "cultural pluralism," which rejected the melting pot theory and expectations of conformity during the great wave of European immigration. By juxtaposing Locke with other contemporary multiculturalists in this way, this essay analyzes what is unique about Locke's cosmopolitanism. The latter half of this essay argues that Locke's theory of multicultural cosmopolitanism opens up a new understanding of The New Negro. Traditionally, critics have identified this anthology as a cultural nationalist text that forged a new racial consciousness among African Americans. At the same time, however, the scope of The New Negro is actually far larger. In this anthology, Locke collects a variety of contributions that support his view of multicultural cosmopolitanism. Among the selections in The New Negro, John Matheus's short story "Fog," winner of the 1925 Opportunity prize, is of great importance for this essay. The story foregrounds American cultural pluralism-or what Locke calls a "cosmopolitanism within a nation" and "unity through diversity"-in the context of the modern urban landscape. Describing a variety of immigrants and racial minorities sitting side by side in a single train car, "Fog" represents Locke's multicultural-cosmopolitanism that sought an inter-racial, inter-ethnic, and intercultural communication.

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A 24-item scale of cosmopolitanism was developed in which subjects were asked to indicate the degree of agreement or disagreement with each statement on its five-point scale. Scales were administered to 107 Japanese undergraduates including 60 female students and 26 female students at a school of nursing. Factor analysis of their responses produced four factors and they could explain over 80 percent of the total variance. The factors were "low ethnic superiority", "orietation to cross-cultural experiences", "awareness of global communities being bounded together by common fate" and "awareness of needlessness of the nation". Determinants of cosmopolitanism and its four factor scores were investigated including sex and various experiences of cross-cultural contact. According to the results, four variables contributed to the total cosmopolitanism score in a relatively greater degree. Those who had higher cosmopolitanism scores were female and studying a foreign language in addition to their studies in foreign language classes, wached TV programs of overseas affairs more often or had a book or two which describe cultures and life of foreign countries.

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本研究の目的は急速かつ不可逆的なグローバル化に起因する，外国に対する肯定的な消費者態度を社会的同一性理論に基づき整理した上で，消費者行動研究にとって有用な消費者アフィニティ，消費者世界志向，消費者

に焦点を当てレビューすることである。

レビューの結果，セグメントの特徴，各態度が単独で消費者反応にもたらす効果に関する先行研究が多くみられること，他の理論との複合的な効果や，製品ではなくサービスを対象とした研究は限られていることなどが明らかになった。また，外国に対する肯定的な態度を，否定的なそれと分けて考えるのではなく，統合的に捉えることで，この研究領域に新しい理論的貢献が期待できることが示唆された。

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