Tokyo Woman's Christian University Repository / 東京女子大学学術情報リポジトリ
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Second Language Vocabulary Learning: Whether Western Music is Effective for Incidental Vocabulary Learning
Get PDF本論文の目的は洋楽が付随的語彙学習に有効かどうかを調べることである。付随的学習には様々な方法があることが先行研究（Nation, 2013）でも明らかになっているが、本論文ではリスニングの教材が他の方法における教材より少ないことに着目し、研究を進めた。そこで英語の授業でもよく使われている、洋楽の歌詞と、New General Service List (NGSL)、New Academic Word List (NAWL)との一致率を調べた。まず洋楽を聴く頻度や普段聞いているジャンルを問うアンケートの結果やウェブサイトのランキングを参考に、日本人に人気のポップス121曲を調査の対象とし、その歌詞をCompleat Lexical Tutor で分析した。その結果、一致率は96.71％だった。リーディングやリスニングにおいて、ある文章を理解しようとする際、95％の語彙があればその文章を十分に理解できるということが知られている（Laufer & Ravenhorst-Kalovsk, 2010; Nation, 2013）。つまり今回の結果から、NGSL とNAWL に載っている単語を学習すれば、洋楽の歌詞は十分に理解できるということが分かる。この分析から外れた単語はオフワードリストとして提示されているが、それをBritish National Corpus (BNC)と比較したところ、その6割が、BNC において頻度の高い部類に入る単語であった。従って、このオフワードリストを勉強することで、洋楽だけでなく本やテレビ番組など、他のメディアの理解にも役立つと言えるだろう。また、アンケートの結果から被験者の多くが洋楽を好み、頻繁に聞いていると分かった。これらのことから、洋楽は学習者の英語学習に対するモチベーションを高めるという意味でも、付随的な語彙学習に適した教材だと推察できる。その学習をさらに強化するために、学習者にはNGSL、NAWL とともにこのオフワードリストの学習を推奨する
視点取得がもたらす異なる2つの効果 : Ku, Wang, & Galinsky (2010)の概念的追試
Get PDFThe current research tried to replicate the study 2 of Ku, Wang & Galinsky（2010）using middle-aged businessman as a stereotyped target. Forty-nine Japanese female college students participated in the study. Half of the participants were asked to write a typical day of a middle-aged businessman from his perspective while the others did so objectively. The results were in the same direction with Ku et al.（2010）, revealing that perspective-takers tended to rate their own behavior as stubborn and judged a person less stereotypically. Importance of conceptual replication and future directions were discussed.本研究は、Ku, Wang, & Galinsky（2010）stydy 2 の概念的追試を報告するものである。視点取得のターゲットは中年の男性会社員で、49名の女子大学生が実験に参加した。半数はこの中年男性会社員の視点に立ってその典型的一日の記述を行い、残りの半数は客観的に一日の記述を行った。その後自身の行動傾向の評定と別の人物の印象評定を行った。その結果、概ね先行研究の結果を再現する方向の結果が得られ、視点取得をした場合は、自身の行動傾向をより頑固であると回答し、印象評定においては中年男性のステレオタイプ使用が抑制されていた。概念的追試の重要性と今後の研究について考察した
和泉式部の「露」の歌 : 無常を詠む
Get PDFIn this study, I analyze the poems of Izumi Shikibu which contain the word tsuyu（dew）. Tsuyu has, since ancient times, often been written in Japanese poetry as the word referring to the ephemeral nature of life. This study aims to explore the expression of the concept of impermanence by analyzing how Izumi Shikibu described “tsuyu” as a meaning of “transience” in her poems.和泉式部の「露」を詠み込んでいる和歌を取り上げ分析する。「露」は一瞬で消えるはかないものとして古来から歌に詠まれてきた。この歌材「露」を和泉式部がどう詠み込んでいるか、その詠い方を考察することにより、和泉式部の歌の「無常」表現の一つの面をとらえることを目的とする
社会学が政治・公共を論じる困難と可能性：金野美奈子『ロールズと自由な社会のジェンダー：共生への対話』を手がかりに
Get PDF社会学が政治・公共を論じることは可能なのか．現代の社会学にとっては，このような問い自体が無用に思える．20世紀の後半以降，政治社会学は社会学の一分野として確固たる地位を占め，21世紀になってからは，公共社会学という標語が注目を集めている．その一方で，ハーバーマスやアレントが公共を重視する立場から社会学的な思考に投げかけた疑念に対して，適切に答える準備が私たちには整っているであろうか．金野美奈子の近著，『ロールズと自由な社会のジェンダー――共生への対話』の注目 すべき点とは，社会学が政治・公共を論じる困難を意識した上で，この問題に対する説得的な答えの1つを提示していることである．ロールズの『政治的リベラリズム』に示唆を受けながら，本書は公共的観点と非公共的観点との区別を行い，非公共的世界における多様な価値観の存在を正面から受け止める．この価値観の対立を乗り越え，共生の関係を実現するための鍵として本書が提示するのが，公共的理性に導かれた対話である．公共的対話に臨む市民たちは，媒介としての政治的代表に導かれつつ，自らの意識や意見，アイデンティティの直接的表出を公共的理性に即して抑制し，異なる価値観を持った他の市民を説得しうる議論を提示することが求められる．この媒介のプロセスこそが，公共領域の相対的自立性を維持するとともに，非公共的領域における価値観の変容を可能とする回路なのである．How is the sociology of the political possible? This issue seems irrelevant to contemporary sociology, which has recognized the field of political sociology as an established branch of sociological research since the latter half of the 20th century. Indeed, during the past decade, public sociology has played a key role in widely disseminating a sociological perspective and serving as a rallying point for this discipline. However, although sociologists consistently perform research on political topics, our frame of reference seems to overlook the crucial distinction between political phenomena per se and the actions of the state, which are viewed as outcomes of opposing political interests or reflections of voters’ opinions. Can we offer a serious reply to the warning delivered by Habermas and Arendt against the incursion of sociological thinking into the political domain?Konno’s recent book, Public Reason for Living with Others: John Rawls’ Political Liberalism and Gender, offers a persuasive argument on this challenge facing sociology. Following Rawls’ reference to the demarcation between the public and the non-public in Political Liberalism, this book acknowledges the difficulties presented by the existence of varied, and sometimes mutually antagonistic, comprehensive world views in the non-public realm of a liberal democratic society. Addressing issues related to how such a society can function when it contains citizens hostile to liberal values, the author underscores the role of public dialogue on the conditions for social cooperation in achieving an inclusive society. During such a public dialogue, each citizen would be accompanied by a political representative, who would act as a mediator, and set aside personal interests and opinions in favor of arguing for a position based on the greater good of society. The goal of such discourse would be to gain the support of other citizens with different value systems. This process of mediation is certain to be a focal point for future research pertaining to the sociology of the political
不寛容社会を観察する／不寛容に観察する社会
Get PDF日本では近年，不寛容が広がりつつあると言われている．不寛容社会という言葉が使 われることもある．本論文は，社会が不寛容になっているか否かを検証したり，社会の不寛容さを道徳的・倫理的見地から嘆いたり非難したりするものではない．本論文で問うのは，不寛容社会が「どのように観察されているか」である．そしてこのことを通じて，近代化や文明化のもつパラドクシカルな性質を扱うための一般的な枠組を探究する．そのためにここでは，社会を一種の観察者として把握し，その観察の仕方を問う「セカンド・オーダーの観察」の視座に立つ．ここから，次のようなことが言える：まず，社会の不寛容さは寛容／不寛容の区別を用いることで観察されており，その背 景には「文明化した社会は寛容であるべきだ」という考えが隠されていることがわかる．次に，社会学理論の知見をあてはめれば，不寛容さの蔓延は文明化に逆行するものではなく，むしろ文明化の当然の帰結であると言える．不寛容社会は文明化や「よりよい社会」の追求が往々にして正反対の結果をもたらすというパラドックスの一例として捉えることができ，この意味で注目に値する．そして，ニクラス・ルーマン『社会の社会』で論じられている「社会の自己記述」という循環的な図式を用いることで，この種のパラドクシカルな現象の発生メカニズムに接近することができる．社会の望ましさの追求と密接に結びついた不寛容社会のような自己記述は，往々にして当初の目的に反する望ましくない帰結をもたらす．この種の問題に対処するとすれば，たとえば不寛容を現象の水準ではなく言説という水準で把握し，言説が逆機能をもたらす仕組みを解明して，そこに見られる悪循環の円環を断ち切ることがその処方箋となるだろう．Japan as a whole seems to have gained a reputation as a safe and secure place. However at the same time a tendency of increasing intolerance has been regarded as problematic in Japan. Recently such tendency has begun to be called under the expression “intolerant society”.“Intolerant society” can be applied not only to Japan but also to the rest of the world. However, remarkably in Japan’s case both people’s kindness and intolerance are observed at the same time. It seems to be paradoxical. The aim of this paper is to explore a better “general” framework to understand these paradoxical features of modernization and/or civilization through a case study of Japan. For this purpose we use the theory of “observing systems” as a clue. From this viewpoint, we submit some findings summarized as follows:Firstly, sociologists had better distinguish between society itself and a society’s description of itself. What we have to focus on is the latter. Then we can understand that the intolerance of society is observed through using the distinction between tolerance and intolerance. Behind the distinction, an idea is hidden, that is: civilized society should be tolerant.Secondly, from a sociological viewpoint, we should rather understand the rise of intolerance inside society as a consequence of the civilizing process itself. Lastly, we can find the mechanism of this paradoxical consequence, such as how the pursuit of civilization tends to produce the reverse consequence. It relates to the description of society. For example, Japan is not so safe or secure because it is so well-civilized that irritations or frustrations are intensively concentrated in certain places, such as classrooms, workplaces, local communities and families, as a result of the encouragement of self-restraint.We conclude that both a favorable and unfavorable description of society is not adequate as a sociological framework to observe society because it brings paradoxical images of society. Furthermore, unfavorable consequence would be amplified because of the positive feedback mechanism of societal self-description
英語学習者の学習環境と情意要因の関係性
Get PDFThis study investigates how current attitudes toward English differ depending on the learning environments of English learners. The learning environments were categorized into those at home, those in school, and human relationships. In addition, which environments would increase motivation for learning English was investigated.A questionnaire was completed by a total of 84 students ranging from 1st graders to 4th graders at Tokyo Women’s Christian University. The questionnaire included items regarding basic information of the respondents, current attitudes toward English (i.e., affective learning factors), home environments, school environments, and human relationships.Results showed each learning environment influences affective factors in different manners. In addition, it was revealed that the human environments affected the current attitudes toward English the most. As for the home environments, it is important for the family to be interested in the learner’s desire to learn English because such interest would lead to the improvement of the learner’s English proficiency and improve the learner’s confidence. Results on the school environments showed that the English learners believe that the more one’s English proficiency develops, the higher their social status becomes. Therefore, teachers can motivate learners by letting them imagine how they may use English in the future. Finally, as for human environment factors, the learners were found to be greatly influenced by their same-generation influential friends. Therefore, it is important for them to have social interaction with various friends.To sum up, it can be concluded that different learning environments have different relationships with affective learning factors. Future research that investigates the most suitable English-language education in schools which takes home environment factors into careful consideration would be beneficial
ソル・プラーキのシェイクスピア劇『間違いの喜劇』のツワナ語翻訳『間違いの上の間違い』を巡る政治学
Get PDFFor Sol Plaatje, who was originally a South African colonial elite of Tswana origin and later became a renowned nationalist, journalist and writer, William Shakespeare’s plays at first represented the colonizer’s culture to which African people were expected to assimilate themselves in order to prove that they were worthy of equal rights guaranteed to men of any race with education and income in the late nineteenth-century Cape Colony. Yet later he also became aware of the polyphonic nature of the texts and made use of it in order to criticize especially the Union of South Africa, which came into being as a selfgoverning dominion in 1910 and was consolidating itself towards an apartheid nation.Plaatje translated several plays by Shakespeare into Setswana, and Diphosho-Phosho (1930), which is a translation of The Comedy of Errors, is the only surviving translation. This paper discusses Plaatje’s politics in his translating The Comedy of Errors, a play which is part of the British literary canon and involved some subversive message when appropriately utilized, into his language which, with no unified orthography, he felt was in danger of perishing. The first chapter will discuss how his translation was part of his struggle against the“white specialists on African languages”to preserve his language and culture in a written form. The second chapter will discuss how he, through hisSetswana translation which involved some alteration of the original, attempted to conveypolitical messages to his contemporaries who were struggling under the white regime