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朴秀娟(Park, SooYun) 중앙대학교 일본연구소 2016 日本 硏究 Vol.0 No.42
This paper discusses how the Japanese adverbs ‘totemo’, ‘dooshitemo’ and ‘nakanaka’ are construed when they are used with negative predicates. These adverbs share the same features that they are used in a sentence which indicates impossibility or difficulty. It is argued, however, that the adverbs ‘totemo’, ‘dooshitemo’ and ‘nakanaka’ do not share the same properties when the types of co-occurred negative predicates and the constructional features are taken into consideration. As for the types of co-occurred negative predicates, it is shown that ‘totemo’ and ‘doohitemo’ occur with the same type of predicates which indicates impossibility or difficulty, while ‘nakanaka’ occurs more with the type of predicates which shows non-realization. It is also shown that ‘nakanaka’ can co-occur with volitional verbs. As for the constructional features, it is argued from the next two points of view, “conditioning” and “temporal stability”. ‘totemo’ needs to be conditioned with the reasons or situations for its impossibility or difficulty, on the other hand, ‘dooshitemo’ and ‘nakanaka’ do not always need to be conditioned with them. It is also argued that negative sentences with ‘totemo’ indicate permanent state while those with ‘dooshitemo’ and ‘nakanaka’ indicate temporary state.
朴秀哲(Park Su-Cheol) 歷史敎育硏究會 2012 역사교육 Vol.121 No.-
Earlier research on the Oda regime focused mainly on the determination of the latter's nature: whether the regime constituted early modern or medieval power. In recent years, certain studies have seen the relationship between the Oda regime and the Emperor not as one of confrontation but as one of cooperation. However, research perspectives that concentrate on whether the Oda regime was early modern or medieval or whether it confronted or cooperated with the Emperor are but dichotomous perspectives that merely stress only one aspect of the regime. According to the generally accepted perspective of Naohiro Asao and others, the key to the Oda regime lay in "military power" (bui : 武威), which could be expanded to deify those including Nobunaga. The present study focused on the term "honorable power" (goikō : 御威光), found in historical materials, as in "Nobunaga's honorable power" and on the relationship between "military power" and "honorable power." According to the generally accepted perspective, goikō has been understood as identical in meaning to bui. In the present study, however, "honorable power" was understood as a concept encompassing not only "military power" but also virtues such as "mercy" (jihishin : 慈悲心). Consequently, unlike existing research, it wasn't seen the expansion of military power as directly leading to deification. As in the passage "Nobunaga is one who is well versed in the ways of both arms and virtue" (信長公御武德兩道御達者), deification became possible only when military power was combined with virtue such as mercy. The present study examined the aspect that compelled the relationship between Nobunaga and the Emperor to be confrontational yet cooperative at once. While, according to Asao, Nobunaga "transcended" and "overcame" the Emperor's authority, there is no clear proof that he in fact denied the latter's authority. On the contrary, Nobunaga made use of the god-like (Shinto) and Buddha-like elements of the Emperor to control the populace and warriors and did not deny the Emperor's rights. However, as far as Nobunaga was concerned, the goal lay in his own "honorable power," and the protection of the Emperor's rights was neither his final target nor destination.