제3의 사회주의체제,그 가능성

오타시크작,이태영역 북한연구소 1978 北韓 Vol.- No.83

web上にみられる「『すぎる』構文」の特徴 -量的調査への基盤づくりとして-

오타니 텟페이(大谷鉄平) 한국일어일문학회 2016 日語日文學硏究 Vol.98 No.1

This paper is a part of studies "a comprehensive study on the relationship between media and narratives on the web in Japan since the web2.0", to continue from Otani (2013). And, the writer focused on web use of "-SUGIRU(=too much...)" sentence structure and tried to describe the characteristics in it there. After surveying the preceding study about "-SUGIRU" sentence construction, a quotation possibility to more than one use example was considered and directionality of a point in dispute or an viewpoint was clarified to the quantitative investigation which will be performed from now on. By the preceding study about a compound verb, it was often pointed out that "-SUGIRU(=too much...)" sentence structure has two pattern of our cognition as [Surplus] [EmphasisI] from the view of syntactic, vocabulary relation with the words the front touches. On the other hand, the writer suggested the need of the introduction of the "model characteristics" interpretation which is consecutive with other two interpretation mentioned above, based on example observation on web. 본고는 「웹 2.0 이후 일본 웹상에서의 내러티브와 미디어와의 관련성에 대한 종합적 연구」의 일환으로서, 「すぎる」구문의 웹상에서의 사용을 다루고, 그 특징을 기술하는 시도의 일부다. 구체적으로는, 「すぎる구문」에 관한 선행연구를 개관한 후, 여러 사례에 걸쳐 원용 가능성을 검토하고, 향후 실시하는양적 조사를 위한 논점 또는 관점의 방향성을 명확히 했다. 복합 동사의 뒤에 붙는 「すぎる」에 대하여, 앞에 붙는 단어와의 통사론적혹은 어휘적 관계에 있어서, 선행 연구에서는 일반적으로 【과잉】,【강조】라고 하는 두 가지 의미적 특징의 패턴이 지적되고 있다. 이것은 야마카와(山川)(2000), 이모토(井本:2002), 나카무라(中籿:2005)가 각각의 이론적 입장이나조사 방법의 차이는 있지만, 이 기능 자체를 인정하고 있는 점에서는 공통점을가지고 있는 것으로도 시사된다. 그러나 웹에서 볼 수 있는 「すぎる구문」에는 ①"어떤 형태가 구문화 되고있는가(형식면)", ②"전체가 어떠한 의미를 구성하고 있는가(기능면)"라는 측면에서 선행 연구로부터 이탈하는 사례가 많이 관찰되며, 그 다양성에 대하여 단순히 '오용'으로 치부할 수는 없다. 즉, ①에 대해서는 「감탄사」「접속사」 「부사구」 등의 전접, ②에 대해서는 【전형】과의 기능을 지적하고 새로운조사·검토의 필요성을 부각시켰다.

<と思う>が有する機能に関する小考 ー「曖昧性」と「配慮性」を中心にー

오타니 텟페이(大谷鉄平) 단국대학교 일본연구소 2015 일본학연구 Vol.45 No.-

This paper reports a result of the consideration about “TO OMOU / TO OMOIMASU” of the end of a sentence expression. Particularly, from the view of “particle of the quotation “TO” and verb of thinking “OMOU””, first person-based sentence that the meaning of the sentence reaches the addressee regardless of presence/absence of “TO OMOU”, it examines the question that why the sentence dare to use the expression “TO OMOU”. In the precedent study, a lot of studies to catch as a function of “consideration” were confirmed. However, the writer proposed regarding “ambiguity” as a central function in this paper. In addition, the writer thinks that “TO OMOU” serves as a basic meaning, function of “particle of the quotation “TO”” and “verb of thinking “OMOU””, and shows [function of the root] of “TO OMOU” and the principle. 本稿は、文末表現形式に「と思う/と思います」が出現し、「と思う」の有無 にかかわらず受信者に文意が伝達される一人称主体の文に関し、「あえて『と 思う』を用いるのはなぜか」との疑問に対し、<引用の「と」+思考動詞「思う」> との視座から考察した結果報告である。先行研究では、「配慮」の機能として 捉える論考が多く観察されたが、本稿では「曖昧性」を中心的機能として据え ることを提案した。また、「と思う」が「引用の『と』」、「思考動詞『思う』」の基 本的意味・役割を果たしていると考え、(本稿で扱う)「と思う」の【機能】、およ び、その原理を提示した。

V+V型複合動詞における「思う」に関する小考

오타니 텟페이(Otani Teppei,大谷鉄,平) 일본어문학회 2015 일본어문학 Vol.71 No.-

The purpose of this study is to examine a function of a verb of thinking "OMOU", by a method not to depend on a Modality Theory, and this is placed as the part of the making of basics for the elucidation of the comprehensive function that a linguistic form <TO-OMOU> has.In this report, the writer inspected the possibility of the descriptive explanation about a thought verb to be seen in the compound verb of the "verb + verb" model, through the observation and the investigation, from the view of the comprehensive function of the word "OMOU (to think)", that the writer suggested and confirmed in Otani (2015a)(2015b). The investigation took form with the example observation on the basis of a classification in the verb combination to be seen in "Compound Verb Lexicon". As a result, it became cleared that even if "OMOU" is in a position of "the modified word" in verb-binding relations or is in a position of "the modifier", in the meaning description of the compound verb, a comprehensive function of "OMOU" acts. In addition, about the latter term of the compound verb not showing "OMOU", the writer suggested a hypothesis based on the side of the aspect of the compound verb. 本稿は、大谷(2015a)(2015b)に引き続き、<と思う>との表現形式が有する機能に関し、「『(引用の)と』+思考動詞『思う』が各々有する機能の複合体」との視座からの記述可能性を模索する試みの一部である。本稿では、「動詞+動詞」型の複合動詞にみられる思考動詞「思う」に関し、大谷(2015a) (2015b)にて提案ㆍ検討した包括的機能を踏まえた観察ㆍ調査より、記述的説明の可能性について検証した。具体的に、調査は、複合動詞レキシコンにみられる動詞結合上の分類を踏まえた用例観察という形をとり、複合動詞の分類枠ごとに、代表として「思い知る」「思い上がる」「思い出す」を選出したうえで、「思う」の包括的機能を手掛かりに、前項動詞と後項動詞の意味機能上の関係性について検討する、との方法をとった。 結果として、「思う」が動詞結合関係において「被修飾語」の立場にあっても、あるいは逆に「修飾語」の立場にあっても、複合動詞の意味記述における「思う」の包括的機能の作用性を記述することができた。また、複合動詞の後項に「思う」が現れないことについても、複合動詞のアスペクトの側面を踏まえ、「付加された動詞がさし示す動作は、主体には、『意識化』を経て把握ㆍ表明される事柄であり、同時に[心に浮かんだこと]として捉えられることを免れ得ない」との仮説を提示した。

宣伝文に用いられる語彙による商用的作用 - 雑誌の記事見出しにみられる「ご存じ」の場合 -

오타니 텟페이 한국일본어학회 2020 日本語學硏究 Vol.0 No.63

Some commonly used Japanese expressions exhibit what the author calls ‘commercial functions’, in other words, advertisement-like nuances. These expressions often leave an impression of exaggeration because they are used in such a way that they are expected to convey something more than their lexical meanings. In this paper, the author attempts to describe the characteristics of these advertisement-like expressions through analysis of the expression Gozonji, or 'You know', as they appear in the titles of magazine articles. For this purpose, the magazine article database Web-OYA and the analysis tool KH Corder were used. Further, for qualitative investigation, the author analyzed individual examples by a method of critical discourse analysis. As a result of quantitative research, it became clear that Gozonji in the title of magazine articles can be divided into 'question type' and 'obviousness type'. In addition, it became clear that what is known as Gozonji has diversity. As a result of the qualitative survey, it became clear that both 'question-type' and 'obviousness type' tend to place the expression Gozonji at the beginning of the sentences, because it is easy for the viewer to see. The word Gozonji forces the viewer to determine the target as 'unknown / known' and in this regard, it can be said that a strong strategy is adopted for the use of the word, which differs from expressions in previous advertisements.

이화학연구소 소형 중성자원시스템 RANS와 그 실용화를 향한 연구

오타케 요시에 한국광학기기산업협회 2019 光學世界 Vol.173 No.-

<大乗起信論> 成立問題に関する近年の動向をめぐって

오타케 스스무 금강대학교 불교문화연구소 2012 불교학 리뷰 Vol.12 No.-

전통적으로 <大乘起信論>은 眞諦(499-569)의 번역으로 간주되어 왔다. 그러나 실은 이것이 眞諦가 중국이 입국하기 이전에 지어진 菩提流支 (?-508-537-?)의 강의록 <金剛仙論>처럼, 地論宗 北道派와 南道派의분열 전인 초기 地論宗 문헌과 밀접한 관계를 맺고 있다는 것이 타케무라마키오竹村牧男 등 근래의 연구자들에 의해서 밝혀졌다. 그런데 최근 아라마키 노리토시荒牧典俊는 眞諦가 중국에 입국한 것보다 후(564-570년경)에 <大乘起信論義疏>의 저자인 地論宗 南道派 曇延(516-588)이 眞 諦譯 <攝大乘論釋>의 영향에 기반하여 <大乘起信論>을 찬술했다고 주장하였다. 본고에서 필자는 이하의 것들을 지적하여 荒牧의 주장이 성립하지 않음을 증명한다. (1) 荒牧는 <大乘起信論>과 같이 體・相・用 3개조를 사용하는 地論 宗 南道派 문헌 S. 4303을 소개하고, S. 4303이 <大乘起信論> 보다 선행한다고 추측한다. 그러나 S. 4303이 法身・報身・化身을 순서대로 體・ 相・用에 배대시키는 데 반해, <大乘起信論>은 法身을 體에, 報身・化身 을 用에 배대시키며 相에는 아무 것도 배대시키지 않는다. <大乘起信論> 은 法身을 體에 報身・化身을 用에 배대시킨다는 점에서 <金剛仙論>과일치한다. 따라서 실제적으로는 외려 <大乘起信論>이 S. 4303에 선행하는것이다. (2) 荒牧는 <大乘起信論>에서 설한 “眞如熏習” 사상이 眞諦譯 <攝大 乘論>에서 설해진 “熏習” 사상의 영향을 받아 성립되었다고 추측하였다. 그러나 “眞如熏習” 사상은 이미 <金剛仙論>에서 설해진 것이다. 따라서<大乘起信論>에 대한 眞諦譯 <攝大乘論>의 영향을 인정할 필요는 없다. (3) <大乘起信論>은 <楞伽阿跋多羅寶經> <深密解脱經> 등과 같은大乘唯識 문헌에 기반하여 五境의 동시적 顯現이나 六識의 동시적 生起 를 설한다. 그런데 <大乘起信論>에 대응하는 그의 주석에서, 曇延은 聲聞 乘 문헌에 기반하여 五境의 동시적 顯現이나 六識의 동시적 生起에 의문을 던진다. 그러므로 曇延은 <大乘起信論>의 저자가 아니다. (4) 曇延은 <大般涅槃經>의 애호가였다. 그러나 <大乘起信論>에서는<大般涅槃經>의 영향을 찾아볼 수 없다. 예를 들어 <大般涅槃經>을 대표하는 “佛性”이라는 용어는 <大乘起信論> 안에서 전혀 나타나지 않는다. 道宣의 <續高僧傳>에 따르면, 曇延은 <大般涅槃經>에 주석서를 쓰고자할 때 꿈에서 馬鳴을 만나 경전의 의미를 배웠다고 한다. 이 일화에 기초하여, 荒牧는 曇延이 馬鳴의 이름에 기탁하여 <大乘起信論>을 찬술했다고추측한다. 그러나 이 일화는 오히려 曇延이 주석서를 쓰기 전에 馬鳴이 如來藏思想의 전문가로 인식되었다는 것, 즉 馬鳴이 <大乘起信論>의 저자로써 알려져 있었다는 것을 의미한다. 曇延의 <大般涅槃經義疏> 보다 선행하는 慧遠의 <大般涅槃經義記>에서 <大乘起信論> 이 馬鳴의 저작으로 인용되고 있다는 사실로부터 판단한다면, 曇延이 주석서를 짓기 전에<大乘起信論>은 馬鳴의 저작으로 이미 유통되고 있었을 것이다. 그러므로曇延은 <大乘起信論>의 저자가 아니다. Traditionally, the Awakening of Faith in the Great Vehicle (AFGV) was regarded as a translation by Paramārtha (499-569). However, recent studies conducted by scholars such as Takemura Makio 竹村牧男 have found that the AFGV has a close relationship with such texts of the early Dilun 地論 school as Jingangxian lun 金剛仙論, a record of lectures of Bodhiruci (?-508-537-?), which preceded the split of the Dilun school into northern and southern branches, and also antedated Paramārtha’s arrival to China. However, Aramaki Noritoshi 荒牧典俊 recently argued that the AFGV was composed by Tanyan 曇延 (516-588) from the southern branch of the Dilun school, after Paramārtha’s arrival to China, under the influence of Paramārtha’s Chinese translation of the Mahāyānasaṃgraha-bhāṣya (MSBh). In this article I will prove that Aramaki’s view cannot stand by pointing out the following facts: 1. Aramaki assumed that Stein 4303, a Dunhuang manuscript belonging to the southern branch of the Dilun school, used the same triad as the AFGV, namely, ti 體 (“substance”), xiang 相 (“character”) and yong 用 (“function”), and supposed that Stein 4303 preceded the AFGV. However, while Stein 4303 allots the body of dharma , the body of enjoyment and the body of transformation to ti , xiang and yong respectively, the AFGV allots the body of dharma to ti , and allots the body of enjoyment and the body of transformation to yong (i.e. the AFGV does not allot any concepts to xiang ). The way of allotment in the AFGV is in accordance with the Jingangxian lun's . Therefore, in fact, the AFGV must have preceded Stein 4303. 2. Aramaki assumed that the theory of “permeation of truth” in the AFGV was influenced by the theory of permeation in the MSBh. However, in fact, the permeation of truth had already been argued in the Jingangxian lun . Therefore, the influence of the MSBh on the AFGV should not be counted. 3. Depending on the Laṅkāvatāra-sūtra and the Saṃdhinirmocana-sūtra , both of which are Mahāyāna texts expressing the idea of consciousness-only, the AFGV asserted two theories: (1) the simultaneous emergence of the five sense objects (i.e. sights, sounds, scents, flavors and tactile sensations) in the storehouse-consciousness; (2) the simultaneous origination of the six consciousnesses (i.e. eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness) relying on the five sense objects. However, in his commentary on the AFGV, Tanyan, probably depending on Śrāvakayāna texts, questioned the both theories. This means that Tanyan is not the author of the AFGV. 4. Tanyan was interested in the Mahāyāna Mahāparinirvāṇa-sūtra (MPS), one of the sūtra s expressing the Tathāgata-garbha (“matrix of Tathāgata”) thought, and wrote a commentary on the MPS. However, we can hardly find any influences of the MPS on the AFGV. For example, the word buddha-dhātu (“Buddha-nature”), representing the MPS, never appears in the AFGV. According to the Further Biographies of Eminent Monks , Tanyan, when decided to write a commentary on the MPS, met with Aśvaghoṣa in his dream and accepted a teaching from Aśvaghoṣa. As is well known, Aśvaghoṣa has been said to be the author of the AFGV. Depending on this episode, Aramaki supposed that Tanyan was the author of the AFGV. However, this episode may simply mean that before the composition of Tanyan’s commentary, Aśvaghoṣa had been known as an authority of Tathāgata-garbha thought: Aśvaghoṣa was already regarded as the author of the AFGV by that time. Judging from the fact that Huiyuan’s 慧遠 (523-592) commentary on the MPS, which precedes Tanyan’s commentary, quotes the AFGV as Aśvaghoṣa’s work, we should say that the AFGV had already circulated as Aśvaghoṣa’s work before the composition of Tanyan’s commentary. Therefore Tanyan is not the author of the AFGV.

소중한 친구가 보내준 선물

오타쿄코 샘터사 2019 월간 샘터 Vol.596 No.-

일본의 원전 PA 촉진사업

오타니 타카유키 한국원자력산업회의 1992 원자력산업 Vol.12 No.11

商用的にはたらく「絶賛」について - 雑誌記事見出しの事例分析から -

오타니 텟페이 한국일어일문학회 2019 日語日文學硏究 Vol.109 No.-

. Some commonly used Japanese expressions exhibit what the author calls commercial functions, in other words, advertisement-like nuances. These expressions often leave an impression of exaggeration because they are used in such a way that they are expected to convey something more than their lexical meanings. In this paper, the author attempts to describe the characteristics of these advertisement-like expressions through the analysis of the expression zessan, or “high praise”, as they appear in the titles of magazine articles. For this purpose the magazine article database Web-OYA and the analysis tool KH Corder were used. In terms of the qualitative investigation, the author analyzed individual examples by a method of critical discourse analysis. The results of the analysis suggest that meanings resulting from commercialization are present in the use of the expression zessan in the titles of magazine articles, same as the analysis of the expression wadai in Otani (2017).