本研究では，10代から70代までを対象に２時点のパネル調査を行い，インターネット(以下，ネット)の利用がオフラインの対人関係及び心理的

に及ぼす影響関係を，青年期，成人期，老年期の世代間で比較することを目的とした．その結果，世代により，ネットの利用，オフラインの対人関係，心理的の各変数に差異が認められた．また，ネットの利用がオフラインの対人関係及び心理的に及ぼす影響として，青年期で，一部のネットの利用がオフラインの対人関係を低下させ，心理的につながる可能性が示唆された．その他では，おおむね，ネットの利用が多いほどオフラインの対人関係が増加し，心理的が低下することが認められ，ネットの利用が心理的を低減する可能性が示唆された．

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　The problem of "Hikikomori" - socially withdrawn youth - has been an issue since the 1980's. It became widely known as a Japanese social problem due to reports in the mass media after 2000. The purpose of this paper is to approach this problem through the lens of E. Goffman's interaction theory.　To develop this approach, I will first take up E. H. Erikson's identity theory as a typical framework for understanding the background of "hikikomori". Then I will demonstrate the inadequacy of this approach by applying Goffman's interaction theory.　From Goffman's point of view, in which the situated self varies according to the situation, Erikson's identity theory disregards this essential relationship. However, if situated selves do thus vary, what allows the ego to assume a self-identity that transcends circumstances and is thus irrelevant to them? Since the ego continues to project and maintain its situated self, it adapts in innumerable ways to the prevailing conditions, and is enabled to participate in them.　This normal expectation of oneself is so integrated and generalized that it transcends any specific and temporary self, and gives rise to an integrated self-image which, if it is considered as fixed and immutable, is equal to Erikson's notion of self-identity. However, from the viewpoint of Goffman, a desituated self is only assumed to be necessary for participation in any given situation.　Given this perspective, self-identity can be assumed to be a by-product of continuous participation as a situated self, which then in turn as, so to speak, a virtual focus, functions as if it is a basic assumption for participation. It is important to understand hikikomori subjects' ability or inability to participate as being such a relationship between the situation and the ego, not as a mere "identity crisis" to be resolved by the recognition and understanding of others.　If we disregard this relationship and dwell on a fixed self-identity, this may cause the violation of "involvement obligations" and create the image of a "faulty person". What is important is to clarify, not desituated "social structures" or "others", but the relationship between the specific situation and the ego.

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本研究は, 中学生の心理的ストレス・プロセスにおける二次的反応の生起について検討することを目的とした。540名の中学生を対象として, 学校ストレッサー, 一次的反応としての情動反応, 二次的反応と仮定される, , 依存, 対人不信, 自信喪失, 無気力, 絶望, 攻撃の7カテゴリーの反応について調査を行った。二次的反応と仮定された7カテゴリーの反応をとらえるために使用した項目について探索的因子分析を行った結果,「攻撃」,「」,「無気力」,「依存」の4因子が得られた。これらが, 学校ストレッサーやそれによって引き起こされた情動反応といかなる関係にあるのかを検討するために, 学校ストレッサーから情動反応を経て,「攻撃」,「」,「無気力」,「依存」反応に至るモデルを共分散構造分析によって分析した。結果は「攻撃」,「」,「無気力」,「依存」反応は情動反応が高まってはじめて生起する二次的反応であるとする仮説に反しないものであった。また, 同じ二次的反応であっても, その種類によって生起パターンが異なることが分かった。

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This paper considers who is “Tojisha” (the person concerned) in the problem of “hikikomori” (socially withdrawn Japanese youth). Through critical reconsideration of the definition of “Tojisha” by Ueno Chizuko, it becomes clear that “Tojisha” by Ueno means individuals who recognize and identify themselves as “hikikomori” with respect to their own needs. Then we examine the “Tojisha” in the “hikikomori” problem and point out that family needs are much more expressed than the needs of those who experience “hikikomori”. Finally, we discuss in what meaning socially withdrawn youth themselves are “Tojisha” and we conclude that we can regard the “hikikomori” subjects as “Tojisha” with an alternative formulation of “Tojisha”: ”the subjects who take their experiences not as something anonymous and but as their own experiences”.

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