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Faculty Bulletin
Sophia Junior College

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៵௮
ɔThe Rights of Minorities in Japan:
ɉThe Japanese Government’s Four Periodic Reports toɉɉthe United Nations Human Rights Committee forɉɉɉthe Covenant of Civil and Political Rightsɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃ Rosa María Cortés Gómezɉ 1៵௮ɔ˴̀ʸʇʎ៧ʉʍɪɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃ ഥɉᄑɉᏉɉࠍɉ 37

៵௮ɔThe Role of Communicative Competence inɉɉɉɉL2 Learningɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃ

Masashito Kamiyaɉ63៵௮ɔࠜᒂˏ˞˿˜ˎ̎ʍለኴ┒ࠜᒂᒓʍᒂဒ्ʇ
ɉɉɉɉࠜᒂˏ˕ʺ́ʇʍ᫟᥸৷ʍᒑࡗ
ɉɉɉɉɉ┅ EFL ާࠍ‫ࠜށ‬ᄉʱࡩᡑʇɶʅ┅ɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃ ࢫɉࣉɉనɉࠍɉ 89

ለኴˤ̎˞ɔThe Effect of Short-term Stays in English
ɉɉSpeaking Countries on Attitudes
ɉɉɉToward Learning and Using Englishɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃ Kenneth E. Williamsɉ 125ለኴˤ̎˞ɔࢨу‫ނ‬৔ɉɖᖭʍಢɗʊʃɣʅɕɉ ƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃƃ ಒɉᧅɉᥱɉࠍɉ 131

The Rights of Minorities in Japan:
The Japanese Government’s Four Periodic Reports to
the United Nations Human Rights Committee for
the Covenant of Civil and Political Rights
Rosa María Cortés Gómez
Introduction
The present report is based on the study I conducted from 1993
to 2005 on the rights of minorities in Japan. After twelve yearsof research, I was able to complete my doctoral thesis on “LASMINORÍAS EN JAPÓN ─ UNA APROXIMACIÓN HISTÓRICA YCULTURAL” (Minority Groups in Japan: A Historical and Cultural
Approach) Among other sources consulted, United Nations documents played an important role in contributing to the objectivityof the investigation. The four periodic reports submitted by theJapanese government to the United Nations Human Rights Committee(hereafter UNHRC)of the Ofﬁce of the United Nations HighCommissioner concerning the Covenant of Civil and Political Rights
were consulted and thoroughly studied. However, the present paper
will focus on the first three reports, which offer a detailed pictureof the current situation regarding human rights in general and therights of minority groups in particular as the Japanese government
views them. In addition to the periodic reports, the counter reports
of non-governmental organizations and other groups that were also
submitted to the UNHRC to “correct” the Japanese government view
will be also examined to help understand the actual situation of thehuman rights of minorities in Japan. The Fourth Periodic Report will
to be examined in the next issue of the Sophia Junior College FacultyȖ¡¡1¡¡ȖBulletin as Part II of this paper. Part II will be based on the threeprevious UNHRC reports and will give an overall view so that thereader will be able to understand the failures and successes of the
struggle for a better society in Japan ─ a Japan where the minorities themselves continue to strive to be recognized as full members
on equal footing with the rest of the population.

The Declaration of Human Rights and the Treatment of
Minorities
For a better understanding of the aim of this paper, it isconvenient to mention here that in this study the concept of therights of minorities is based on the Declaration of Human Rights andother covenants and documents related to the safeguarding of thoserights issued by the United Nations Organization(hereafter UNO)
All UNO member states are not only committed to implementing
the criteria in the declaration and covenants but also must submit
periodic reports to the UNO Human Rights Committee on how thecovenants are observed in their countries. This study deals only withthe reports concerning the Covenant on Civil and Political Rights
(hereafter CCPR).
The proposals and observations given by the committee evaluating the periodic reports are the key to understanding this study.
They not only offer objectivity and clarification about the issues
presented by the government but also point out problems that arefound in the report. The committee ﬁnally gives advice and proposes
solutions for the unresolved issues, ﬁxing the goals to be reached in
the following years before the next periodic report is submitted. The
realization of the goals that the committee has set must be givenȖ¡¡2¡¡Ȗpriority in order to fulﬁll the requirements of the covenant that thestate party, in this case Japan, has signed.

Reports on Promotion and Protection of Human Rights
Japan, having signed and ratified the UNO International
Covenant on Civil and Political Rights, has already submitted four
periodic reports about the progress achieved regarding the civil
and political rights of the citizens in its territory since it signed theCovenant. The four submitted reports are the following:
1. Initial State Party Report, October 24, 1980.1
2. The Second Periodic Report, December 12, 1987.2
3. The Third Periodic Report, December 16, 1991.3
4. The Fourth Periodic Report, June 6, 1997.4

These documents reflect the situation of minorities in Japan thathave been segregated or discriminated against to a minor or major
extent.
The UNO, considered by all countries to be a “moral authority,”
constitutes today what is called the “world conscience” with its
repertory of declarations, guidelines, principles, and legislation that
promote human rights for all, thus inﬂuencing directly or indirectly
the laws and constitutions of most countries in the world. Withinthat framework, two principal issues have been selected for thisstudy, namely, the prohibition of discrimination and the rights ofminority groups. These two principles are examined in light of thefollowing documents, on which the present study is based and fromwhich it derived its inspiration:Ȗ¡¡3¡¡Ȗ

Charter of the United Nations (1945)
Universal Declaration of Human Rights (1948)
International Covenant on Economic, Social and Cultural
Rights (1976)
International Covenant on Civil and Political Rights and
Its Facultative Protocol (1976)
Minority Rights (1992)

In light of these documents, the status of the rights of minorities
in Japan will be analyzed to see how Japan has been influenced
by the moral authority of the UNO to change its policies and makeprogress in recognizing that segregation and discrimination shouldbe eradicated from its society.

Minority Rights and Discrimination
Overview of Minority Rights and Discrimination
The acknowledgment that each person must be respected andrecognized as an individual endowed with inalienable rights represents the essence and core of UNO doctrines. Likewise, to afﬁrm thateach human being must be considered an individual person to whom
equality of treatment is due by law, as well as by different political,
administrative, and legislative organizations whatever his or her
condition regarding sex, race, nationality, and social condition mightbe, is the basic element that underlines all the activities of the UNO,
and therefore constitutes also the basis for the acknowledgment of
the rights of minority groups. To say, however, that the human peson is the subject of all the fundamental rights may not be so clearly
understood nor agreed to by some countries where the individual
does not count unless integrated into a group. In such situations, theȖ¡¡4¡¡Ȗperson only counts in relation to the group from which the individualis granted all the rights that the community enjoys. Outside thegroup, the individual is alienated and loses all the rights “granted”
to the person belonging to it: the person is for the group, not viceversa. This concept is the root of many frictions and conﬂicts in theinternational sphere where the rights of individuals and persons
belonging to minority groups within a community are at risk andneed to be safeguarded.
Bearing in mind that there are differences in the treatment of
the individual regarding human rights, it will be convenient for us toreview here some of the UNO statements declaring that the centerand basis of human rights is the individual person:
We...determined to reafﬁrm faith in fundamental humanrights, in the dignity and worth of the human person, inthe equal rights of men and women and of nations large
and small, and to practice tolerance and live together inpeace with one another as good neighbors...5 [Charter of
the United Nations]

Recognition of the inherent dignity and of the equal andinalienable rights of all members of the human family is
the foundation of freedom, justice and peace in the world.6[Universal Declaration of Human Rights. Preamble]

The States Parties to the present Covenant undertaketo guarantee that the rights enunciated in the present
Covenant will be exercised without discrimination of any
kind as to race, color, sex, language, religion, political orȖ¡¡5¡¡Ȗother opinion, national or social origin, property, birth orother status... because all human beings are born free andequal in dignity and rights. They are endowed with reason
and conscience and should act towards one another in a
spirit of brotherhood.
ɉThe States Parties, including those having responsibility for the administration of Non - Self - Governing andTrust Territories, shall promote the realization of theright of self-determination, and shall respect that right,
in conformity with the provisions of the Charter of theUnited Nations.7

The Organization is based on the principle of the sovereign equality of all its Members.8

The Human Person as the Foundation of Equality in Defending
Human Rights
According to the UNO, the individual person is not only theaxis around which human rights rotate but also constitutes thefoundation on which the equality of the defense of those rights rests.
In the case of Japan, although the concept of equality is deep rooted
in its tradition and culture, equality is not considered inherent to theperson; rather, it is bestowed by the group to the individual according to the level or rank in which the person is situated in a verticallystratiﬁed society. At the same level of stratiﬁcation, all individuals
share the same kind of equality, but it does not mean that any person
can reclaim the essential equality that the UNO speaks of:
To ensure equal treatment in social, economic, and com-Ȗ¡¡6¡¡Ȗmercial matters for all Members of the United Nations
and their nationals ...9Everyone has the right to freedom of thought, conscienceand religion; this right includes freedom to change his
religion or belief, and freedom, either alone or in community with others and in public or private, to manifest
his religion or belief in teaching, practice, worship andobservance.10

Everyone, without any discrimination, has the right toequal pay for equal work.11

Education shall be directed to the full development of thehuman personality and to the strengthening of respectfor human rights and fundamental freedoms. It shallpromote understanding, tolerance and friendship among
all nations, racial or religious groups, and shall further
the activities of the United Nations for the maintenance ofpeace.12

The State as Guarantor of the Rights of the Individuals Living in Its
Territory
As expressed in the International Covenant on Economic, Social
and Cultural Rights, the States Parties to the Covenant undertaketo guarantee that the rights enunciated in the present Covenant will
be exercised without discrimination of any kind as to race, color, sex,
language, religion, political or other opinion, national or social origin,property, birth, or other status.13 Developing countries, however,Ȗ¡¡7¡¡Ȗwith due regard to human rights and their national economy, may
determine to what extent they will guarantee the economic rights
recognized in the present Covenant to non-nationals.14

The Law as Protector of the Individual’s Right Against all Kinds ofDiscrimination
It is in the field of law where Japan is working to adapt its
legislation to the spirit and words of the UNO documents signed by
Japan concerning human rights. Due to the effort of many jurists
and lawyers in Japan, as well as the work of many NGOs, there has
been great progress in the task of eradicating all kinds of violationsof human rights in the country. The following texts, however, testify
to what extent there is a need to change habits and tendencies
among the Japanese people that go counter to the principles adopted
by the UNO:
Any advocacy of national, racial or religious hatred that
constitutes incitement to discrimination, hostility or
violence shall be prohibited by law.15

Every child shall have, without any discrimination as
to race, color, sex, language, religion, national or social
origin, property or birth, the right to such measures ofprotection as are required by his status as a minor, on thepart of his family, society and the State. Every child shallbe registered immediately after birth and shall have aname. Every child has the right to acquire a nationality.16

All persons are equal before the law and are entitled with-Ȗ¡¡8¡¡Ȗ

out any discrimination to the equal protection of the law.
In this respect, the law shall prohibit any discriminationand guarantee to all persons equal and effective protection against discrimination on any ground such as race,color, sex, language, religion, political or other opinion,
national or social origin, property, birth or other status.17“Person” as the Focus of Human Rights
It was only a few years ago that the Japanese government
recognized what has been obvious to many in Japan and abroad: theexistence of minority groups within Japanese society. Some of thesegroups are not newcomers. Their roots can be traced back more than
300 years, and the Ainu (Utari), for example, are considered thenative inhabitants of Japan. The ignorance or negation of this reality
shows an attitude worthy to be analyzed in detail. This analysis
will lead to a better understanding of the connection it has withthe atmosphere that makes possible the existence of what has beencalled “the apartheid of the minorities” in Japan. This atmosphere is
the reason for the need to promote reﬂection on what is required of
the UNO States Parties regarding the rights of minorities:
In those States in which ethnic, religious or linguistic
minorities exist, persons belonging to such minorities
shall not be denied the right, in community with the othermembers of their group, to enjoy their own culture, toprofess and practice their own religion, or to use their own
language.18

States shall protect the existence and the national orȖ¡¡9¡¡Ȗethnic, cultural, religious and linguistic identity of minorities within their respective territories and shall encourage
conditions for the promotion of that identity. States shalladopt appropriate legislative and other measures toachieve those ends.
ɉPersons belonging to national or ethnic, religious andlinguistic minorities (hereinafter referred to as persons
belonging to minorities) have the right to enjoy their own
culture, to profess and practice their own religion, and touse their own language, in private and in public, freely
and without interference or any form of discrimination.
ɉPersons belonging to minorities have the right to participate effectively in cultural, religious, social, economic,
and public life.
ɉPersons belonging to minorities have the right toparticipate effectively in decisions on the national and,
where appropriate, regional level concerning the minority
to which they belong or the regions in which they live,
in a manner not incompatible with national legislation.
Persons belonging to minorities have the right to establish
and maintain their own associations.
ɉPersons belonging to minorities have the right toestablish and maintain, without any discrimination, freeand peaceful contacts with other members of their groupand with persons belonging to other minorities, as well as
contacts across frontiers with citizens of other States towhom they are related by national or ethnic, religious or
linguistic ties.19

Ȗ¡¡10¡¡ȖIt will be impossible to list here all the UNO pronouncements
about the person as an individual possessing inalienable humanrights, as an individual having the right not to be discriminatedagainst, as an individual to be respected, and as an individual
who can enjoy human rights as a member of any minority group.
The selection of the texts mentioned above will be sufficient as auniversally accepted reference that can help clarify the concepts andissues with which this study is concerned.

The Civil and Political Rights Periodic Reports
After examining the periodic reports regarding the safeguardingof civil and political rights submitted by all States Parties to the
Human Rights Committee, the committee comments and points out
in the Concluding Observations the most important issues that must
be addressed in the future and gives recommendations to the government on how these problems might be solved before the next report
is submitted.
The committee made these remarks after the Initial Reportof November 14, 1980, thanking the government of Japan for
submitting its report on time and in conformity with its reporting
obligations. They noted, however, that the report was too brief, waslimited to questions relating to the legal framework, and was lacking
in information about actual practices in the country. In particular, it
asked whether any of the long traditions of the country had affected
the implementation of the rights provided for by the Covenant. They
asked whether the Covenant had been translated into Japanese;whether the text was easily obtainable; whether police and prison
personnel and civil servants were apprised of the Covenant during
their training and of the obligations it imposed on the state; andȖ¡¡11¡¡Ȗwhat measures were being taken to publicize the contents of theCovenant and make the general public aware of the rights conferredby it, especially as far as minorities and women were concerned.
Commenting on a phrase that appears several times in the Japanese Constitution stating that the exercise of human rights in Japan
can be restricted on the grounds of “public welfare,” members of thecommittee pointed out that this phrase was not in accordance with
the Covenant because “public welfare” was not one of the grounds tojustify discrimination. They requested explanations on the concept of“public welfare” as well as a few examples of its application where it
affected the freedom of the individual.
Commenting also on Article 2 of the Covenant, the members
noted that whereas this article stressed the obligation of states
parties to ensure to all individuals the rights recognized in theCovenant without distinction of any kind certain articles of theJapanese Constitution referred alternately to the “people,” “persons,”
or “nationals,” and it was asked whether the difference in terminology was one of substance or incorrect translation. In this connection,reference was made to a disadvantaged social group in Japan
called the Burakumin , which was known to have suffered fromdiscrimination based on certain traditions, and it was asked whether
persons belonging to that group were still discriminated against in
regard to marriage and the education of children, to what extent the
government was responsible for that discrimination, and what the
government was doing to remedy it.20
ɉConsidering all the issues one by one, the committee pointed out
practices that were not in accordance with the Covenant, designatingthem as problems to be remedied before submission of the next periodic report. In the last paragraph of the Concluding Observations,Ȗ¡¡12¡¡Ȗthe Japanese representative, addressing the committee’s concerns,
explains thus:
Replying to questions raised under article 27 of theCovenant the representative stated that “minority”
meant a group of nationals who ethnically, religiously or
culturally differed from most other nationals and could beclearly differentiated from them from a historical, socialand cultural point of view; that the Ainus, who were more
properly called “Utari people,” were Japanese nationals
and treated equally with other Japanese ; that the
Koreans who had been living in Japan for a long periodof time were not considered minorities but aliens and, assuch, did not have the right to vote or stand for election to
public office. The representative gave a detailed accountof the treatment of Koreans residing in Japan and thevarious rights and privileges enjoyed or not yet enjoyedby them, and stated that he was not in possession of dataon the number of Koreans living in Japan in communities
with their own particular characteristics but that an
answer would be submitted in writing at a later date.21

These assertions at the end of the Initial Report to the Human
Rights Committee by the Japanese state representative do notcorrespond to reality, especially in reference to not having data about
the number of Koreans. Since the enactment of the Alien Registration Law (ARL No.125) in 1952, all foreigners, mostly Koreans andTaiwanese, were deprived of Japanese nationality, were required
to register with the government, and suffered from authoritarianȖ¡¡13¡¡Ȗcontrol, both individually and collectively. Moreover and even more
surprising are the repeated assertions in subsequent periodic reportsthat the government lacks data about foreigners living in Japan andother concerns dealt with in the Initial Report.
Thus, in the Second Periodic Report submitted on March 24,
1988 the committee again stated the following concerns in theConcluding Observations. (1) Regarding foreigners, members of thecommittee asked whether there were, in Japan, any special factors
and difficulties concerning the effective of enjoyment by minoritiesof their rights under the Covenant and, in particular, what the situation was in regard to Koreans, Chinese, the Utari people and the
Dowa people. (2) In his reply, the representative of Japan provided
ﬁgures concerning the composition of the groups of persons referred
to in the question and stated that in Japan no one was denied theright to enjoy his own culture, to practice his own religion, or touse his own language. (3) The members of the committee expressedsatisfaction with the thorough, constructive and fruitful dialogue,
which had taken place between the representatives of Japan and thecommittee. They noted with appreciation that the report had alreadybeen publicly discussed in Japan and that many non-governmentalorganizations and groups had been involved. In their opinion, that
demonstrated the keen interest in human rights matters that existed
in Japan. They noted that many elements of traditional law existed
in Japanese society; they had the impression that in the current
state of affairs, Japanese legislation was an amalgam of various
legal concepts and was expected to evolve further. Hence, it was
sometimes difﬁcult to determine with certainty whether some provisions of the legislation were compatible with the Covenant. They
noted that some improvements in the Japanese legal system fromȖ¡¡14¡¡Ȗthe point of view of human rights could already be seen, in particularwith regard to the ban on war propaganda, the human rights ofmental patients, the management of penitentiary establishments
and the use of police cells for holding persons awaiting trial in custody. They also referred to the comments made in the course of theconsideration of the report concerning the difficulties in obtaining
naturalization in Japan, allegations of maltreatment of prisoners,
the application of the death penalty, and certain forms of discrimination against certain ethnic groups and certain communities of theJapanese population as well as against women and aliens. The
members expressed the view that the measures needed to deal with
the questions raised related to both legislation and practice, and theyexpressed the hope that the Japanese Government would consider
the committee’s comments. (4) In the conclusion of consideration of
the Second Periodic Report, the chairman also thanked the Japanesedelegation for its contribution to a fruitful dialogue with the Committee and expressed the hope that all questions left in abeyance at thecurrent session would be dealt with in Japan’s next periodic report.22
Thus, Japan being told that “...all questions left in abeyanceat the current session would be dealt with in Japan’s next periodic
report,” the Japanese government was urged to make progress in
improving the status of minorities who had been marginalized anddiscriminated against. Years later, in 1992, the Third Periodic Report
was submitted.

The Third Periodic Report on Civil and Political Rights (1992)
When Japan submitted the Third Periodic Report to the Human
Rights Committee, several non-governmental organizations working
for the rights of minorities in Japan also submitted the results ofȖ¡¡15¡¡Ȗa survey to the committee. This document was meant to help thecommittee in its discussion with the Japanese delegation on the various issues presented in the report. The survey played an importantrole by clarifying the status of minority rights in Japan from aperspective different from the one depicted by the government. The
committee took into consideration this difference in its Concluding
Observations in its recommendation to the Japanese government tolisten more earnestly to minority demands for their full rights.23 The
principal issues are pointed out below.

Unequal Treatment of Foreigners in Comparison to Nationals
Article 25 of the Japanese Constitution states, “All people shallhave the right to maintain the minimum standards of wholesome
and cultured living and, that in all spheres of life, the State shall use
its endeavors for the promotion and extension of social welfare andsecurity, and of public health.”24 In practice, this does not apply tothe majority of foreigners. The Supreme Court has judged that “thetreatment of aliens residing in Japan in the social security policies
may be determined with political consideration by the state, unless
it exist in any treaty concerned therewith.” It holds that “the state isallowed to prioritize its own nationals over aliens residing in Japanin providing welfare support under ﬁnancial constraint.”25
The Ofﬁce of Foreign Affairs has also declared the following:...among[the Constitution’s] various freedoms and rights,
some are guaranteed to aliens and some are not. Thosethat are not, include the right to suffrage (Article 15), theright to social welfare and public health[beneﬁts] (Article25), the right to receive education (Article 26), and theȖ¡¡16¡¡Ȗright to work (Article 27) By their nature, these rights
inherently belong to Japanese nationals and, as such, do
not extend to aliens. It is considered, however, that theremaining freedoms and rights in the Constitution are
guaranteed to aliens as well (e.g. from Articles 28, 29, and
31 to Articles 40, etc.) Basically, even if the fundamental
freedoms and rights of aliens are guaranteed, it is considered permissible to treat aliens differently from Japanesenationals should there be some reasonable purpose indoing so.26

It must be added here that regarding education (Article 26 of
the Constitution), the Japanese government has never admitted
positively the right to ethnic education to non-nationals in Japanese
territory since the 1965 ministerial directive.27 However, in spiteof this policy enacted and applied, the Japanese government does
not report this administrative practice and legal decisions; on thecontrary, it maintains that “fundamentally there is no difference
between the human rights guaranteed by the Constitution and thoseguaranteed by this Covenant though there might be purely semantic
differences.”28

Different Treatment of Foreigners According to the Residence Status
GrantedClassifying foreigners according to different categories ofresidence would not necessarily constitute discrimination in relation
to their fundamental rights and freedoms. In Japan, however, there
is an inconsistency difﬁcult to understand when looking at the illogical consequences of the regulations that divide foreigners into fourȖ¡¡17¡¡Ȗcategories with arbitrariness in their treatment:1.‫ޓ‬Permanent Residents with the category special/general,
granted in 1991 to 638,034 people (94.5 percent Koreans and9 percent Chinese)
2.‫ޓ‬Residents for more of one year, including 365,583 people
belonging to different nationalities and also including Koreans and Chinese (Taiwan) not included in the ﬁrst group.
According to the 1992 registration law, only this group is

obliged to register their ﬁngerprints .
3.‫ޓ‬Residents for less than a year, including 217, 274 peopleof different nationalities to whom neither national healthinsurance nor medical treatment in case of emergency isgranted4.‫ޓ‬Residents with irregular status, an estimated 292,791
people in 1992 including mostly people from Thailand,
Korea, Malaysia, the Philippines, and Iran. These people are
not granted marriage and child protection rights.

The Japanese government has not yet clariﬁed which fundamental
rights are to be applied equally to all foreigners and which are not.
Regarding the reason of not applying to foreigners all the rights
stipulated in the Covenant, the Japanese government gives two
reasons. First, the principle that determines the immigration control
system, namely, that foreigners can only reside in Japan if they are
granted permission from the state and that their fundamental status
is different from that of the Japanese nationals. Second is the principle of “public security.” With respect to the latter point, however,the Human Rights Committee, on the occasion of the Second Periodic

Ȗ¡¡18¡¡ȖReport, had already pointed out to the Japanese delegation that it
is not allowed to restrict the specified human rights for reasons of“public security” in matters concerning the right to reside in the
country.29

The Problems Resulting from the Alien Registration Law
Since it came into effect in January 1993, the law that has
replaced the previous one generates more complications because of
the division of foreigners into categories based on status of residency.
This means a different and arbitrary treatment depending on the
category.
First, the unequal treatment of nationals and foreigners
regarding the socially discriminatory control of the past still persists.
Foreigners are always required to carry an identification card andare severely penalized for failure not to comply with this regulation.
Nationals are not subject to this treatment.
Second, this law has also introduced unequal treatment among
foreigners. It divides them into different categories not existing
before, leading to different and arbitrary treatment of foreigners
with respect to their fundamental rights. Furthermore, it requiresthat some foreigners register their ﬁngerprints, whereas others are
not subject to do so. The government contradicts itself in its previous
policy of fingerprinting all foreigners claiming that it was equal
treatment for all. The government has not explained so far the reasons for introducing these changes regarding the different treatment
among foreigners.
Third, without resolving the problem that underlines thesechanges, the situation worsens in other aspects. (1) All the differentȖ¡¡19¡¡Ȗcategories of foreigners are obliged to register every five years. (2)The smallest infraction of the law is severely penalized. The disproportionate punishment for small infractions contradicts the content
of the Covenant on Civil and Political rights that Japan has signed.
(3) It is against the Covenant not to allow the renewal of a residence
permit to those who refuse to have their fingerprints or signatureregistered in objection to a law that they consider discriminatory as
a matter of conscience. (4) Even for the ﬁrst category of foreigners,
the new system of registration worsens the situation. Every five
years they have to provide detailed information about their families,
thus infringing on the right to one’s own privacy and the privacy of
one’s family, in effect submitting to tighter control than before.
In regard to these provisions, the Japanese government claims
that other countries follow similar ones, but the government does
not recognize that it is only in Japan where these measures are
extremely detailed, unnecessarily strict, and reach an exaggerated
level of control extending even to the descendants of the second,
third, and later generations of foreigners holding permanent resident
status. Even the smallest infractions are dealt with as if they weresevere criminal offences. Thus, contrary to the claim of the Japanese
government, the committee report continues, such restrictions haveno parallel in other advanced democracies.30
Finally, it is also pointed out that since foreigner residents are
identiﬁed under ﬁscal control measures (e.g., tax laws) like Japanesenationals, why is it not possible to verify their identity with the same
methods that are used to identify the Japanese? Why is it only theforeigners who must suffer so much discrimination and be severely
punished for such minor and common infractions of administrative
control? Japan has sufficiently sophisticated technological meansȖ¡¡20¡¡Ȗto be able to collect information about all nationals and foreigners
entering and leaving Japan. Therefore, it is difﬁcult to understand
why the new registration law is so full of discriminatory measuresinappropriate for a technologically advanced society and world
economic leader like Japan.

The Meaning of the Third Periodic Report
The Third Periodic Report on the safeguarding of civil andpolitical rights in Japan presents, among other realities, the status
of discrimination against foreigners and other minority groups inthe country. It is questionable whether the Japanese governmentis totally convinced of the success of the 1992 Alien Registration
Law and to what extent it can be considered a just document inaccordance with the human rights recognized in the Charter of theUnited Nations and other documents enacted by the internationalorganization. If the Japanese government were totally convincedthat the previous Alien Registration Law was just, no changes would
have been necessary. However, having promulgated a new one is asign that something was wrong with the old law.
The changes introduced in the 1992 Alien Registration Law,however, are not sufﬁcient. The changes are superﬁcial. Nothing haschanged substantially. In Japan, many persons from minority groups
and some Japanese citizens fight to end discriminatory treatment
against foreigners. Many voices asking that human rights prevail
are strongly and frequently heard. These voices are signs that many
Japanese are willing to end the so-called sakoku , national isolation
or exclusion of foreigners, a discriminatory practice towards nonnationals and minority groups.

Ȗ¡¡21¡¡Ȗ

The Concluding Observations from the Human Rights
Committee to the Japanese Third Periodic Report
General Remarks
In the introduction to its remarks, the committee commends thegovernment of Japan on its excellent report, which was preparedin accordance with the committee’s guidelines for the presentationof state party reports and submitted on schedule. The committee
appreciates in particular the participation in its consideration of
the report of a competent delegation from the government of Japan,
which consisted of experts in various ﬁelds related to the protectionof human rights. The committee appreciates that the governmentof Japan gave wide publicity to its report, thus enabling a great
number of non-governmental organizations to become aware of thecontents of the report and to make known their particular concerns.
In addition, some of them were present during the committee’s
consideration of the report.31

Concerns of the Committee
The committee, however, notes that the government of Japansometimes experiences difﬁculties in taking measures to implement
the Covenant owing to various social factors, such as the traditional
concept of the different roles of the sexes, the unique relationship between individuals and the group they belong to, and the unconscious
particularities owing to the homogeneity of the population.32 Theprincipal subjects of concern are discussed below.
First, it is not clear that the Covenant would prevail in the caseof conﬂict with domestic legislation and that its terms are not fullyȖ¡¡22¡¡Ȗsubsumed in the Japanese Constitution. Furthermore, it is also not
clear whether the ‘“public welfare” limitation of Articles 12 and 13of the Constitution would be applied in a particular situation in
conformity with the Covenant.
The committee also expresses concern about the continued
existence in Japan of certain discriminatory practices againstsocial groups, such as Korean permanent residents, members of the

Buraku communities, and persons belonging to the Ainu minority.
The requirement that it is a penal offence for alien permanent
residents not to carry documentation at all times, while this does not
apply to Japanese nationals, is not consistent with the Covenant.
Moreover, persons of Korean and Taiwanese origin who served in theJapanese Army and who no longer possess Japanese nationality are
discriminated against in respect to their pensions.
In addition, the committee expresses concern about other discriminatory practices that appear to persist in Japan against womenwith regard to remuneration in employment and notes that de facto
problems of discrimination more generally continue to exist. The
situation regarding mentally ill persons has signiﬁcantly improved,
but problems continue regarding access to employment.
In particular, the committee is concerned about the discriminatory legal provisions concerning children born out of wedlock. Speciﬁcally, provisions and practices regarding birth registration forms
and the Family Registry are contrary to Articles 17 and 24 of theCovenant. Furthermore, discrimination in the right of such children
to inherit property and assets is not consistent with Article 26 of theCovenant.33
The number and nature of crimes punishable by the death penalty under the Japanese penal code disturb the committee as well.

Ȗ¡¡23¡¡Ȗ

The committee recalls that the terms of the Covenant tend towards
the abolition of the death penalty and that those states that havenot already abolished the death penalty are bound to apply it only
for the most serious crimes. In addition, there are matters of concern
relating to conditions of detainees. In particular, the committee ﬁnds
that the undue restrictions on visits and correspondence, and thefailure of notification of executions to the family are incompatible
with the Covenant.
The committee is concerned that the guarantees contained in
Articles 9, 10 and 14 are not fully complied with. Speciﬁcally, theycite the following: (1) pre-trial detention takes place in cases where
the conduct of the investigation does not require it; (2) detention is
not promptly and effectively brought under judicial control but isleft under the control of the police; (3) most of the time interrogation
does not take place in the presence of the detainee’s counsel andrules regulating the length of interrogation do not exit ; (4) the
substitute prison system (daiyo kangoku ) is not under the control
of an authority separate from the police; and (5) the legal representatives of the defendant do not have access to all relevant material in
the police record to enable them to prepare their defense.34
Another important concern of the committee is the exclusion of
Koreans from the government’s concept of minorities. This exclusion
is not justiﬁed by the Covenant, which does not limit the concept ofminority to those who are nationals of the state concerned.35

Suggestions and Recommendations
The committee further recommends that the Japanese legislation concerning children born out of wedlock be amended and that
discriminatory provisions contained therein be removed to bring itȖ¡¡24¡¡Ȗin line with the provisions of Articles 2, 24 and 26 of the Covenant.
All discriminatory laws and practices still existing in Japan shouldbe abolished in conformity with Articles 2, 3 and 26 of the Covenant.
and the government of Japan should make an effort to influence
public opinion in this respect.
The committee further recommends that Japan take measures
towards the abolition of the death penalty. In the meantime, thedeath penalty should be limited to the most serious crimes, theconditions of death row detainees should be reconsidered, andpreventive measures of control against any kind of ill treatment ofdetainees should be further improved.
With a view to guaranteeing the full application of Articles 9,
10 and 14 of the Covenant, the committee recommends that pre-trial
procedures and the operation of the substitute prison system (daiyo

kangoku ) should be made compatible with all requirements of theCovenant and, in particular, that all the guarantees relating to thefacilities for the preparation of the defense should be observed. The
document is dated November 5, 1993.

Conclusion
Having read these final observations written in Japan’s Third
Periodic Report, it is remarkable to notice the clear tendency of theJapanese government to maintain the ambiguous line between what
the Constitution proclaims and what the Covenant deﬁnes. Wishingapparently to safeguard the two, the scales, however, drop on theside of the Constitution whenever a difficulty or conflict appears
between the two. However, the committee insists that the Covenantmust prevail and that the internal laws of the country must be
adapted to it.

Ȗ¡¡25¡¡Ȗ

The committee reiterates that the Japanese government
continues to assert that “public welfare” is the reason to maintainthe status quo, whether of the Constitution, legislation related to it,
or of certain persistent discriminatory practices within the country
without defining the term with objective criteria. This “publicwelfare” is sometimes synonymous with what the majority thinks,
whether it is in conformity with the Covenant or not. The committee
further notes that the tendency in Japan to deﬁne the norm of goodand evil according to what the majority backs, ignoring what isestablished in the Covenant and in international legislation, is aprevailing mentality in Japanese tradition and history.
Grasping well this mentality, the committee strongly recommends that the Japanese government implement a policy to create
an understanding among the Japanese people of the supremacy ofthe human rights recognized in the Covenant, whether these rights
are popular among the public or not. The Japanese people must
make efforts to reach the “highest” understanding of them and toopen their minds to the perspective offered in the Covenant. To adapt
universal law to Japanese public opinion would reﬂect a narrow andwrong mentality. The Japanese people need to be educated to acquire
an international mentality without losing their unique and traditional heritage, provided that maintaining traditional values does
not mean an unjustiﬁed rejection of the human rights mentioned in
the Covenant.
The Fourth Periodic Report, submitted to the Human Rights
Committee in 1998 will be the object of study in a separate article,
and the results will be analyzed as the second part of this study.

Ȗ¡¡26¡¡ȖÂäìïðøíæåèîæïõ
I would like to thank Melvin R. Andrade for his assistance with theEnglish version of this paper.

End Notes
1.

Initial State Party Report, CCPR/C/10/Add.1 (November 141980).

2.

Second Periodic Report, CCPR/C/42/ Add.4 (March 24, 1988)+Corr.1 (April 28, 1988) +Corr.2 (March 13, 1988).

3.

Third Periodic Report, CCPR/C/70/Add.1 (March 30, 1992) +Corr.1 (September 30, 1993) +Corr.2 (October 20, 1993).

4.

Fourth Periodic Report, CCPR/C/115/Add.3 (October 1, 1997)+Corr.1 (October 2, 1998).

5.

Cf. “Charter of the United Nations” (CUN), Preamble; “Pacto
Internacional de Derechos Civiles y Politicos”, (PIDCP) Artículo
3.

6.

“Declaración Universal de Derechos Humanos” (DUDH),
Preámbulo.

7.

Cf. “CUN”, Art. 1, n. 3; Art. 13, n. 1; Art. 62, n. 2; Art. 76 c,“DUDH”, Arts. 1, 2 y 3 ; “Pacto Internacional de Derechos
Económicos, Sociales y Culturales” (PIDESC), Art. 2.

8.

Cf. “CUN”, Art. 2, no 1

9.

Ibid. Art. 76 d.

10. Cf. “DUDH”, Arts. 18 y 19; “PIDCP” Art. 18, no 1.
11. Cf. “DUDH”, Art 23, no 2.
12. Cf. “DUDH”, Art 26, no 2; “PIDESC”, Art. 13, no 1.
13. Cf. “PIDCP” Art. 2, no 1.
14. Cf. “PIDESC”, Art. 2, no 2 y 3, Arts. 3 y 4.
15. Ibid. Art. 20, no 2.

Ȗ¡¡27¡¡Ȗ

16.

Ibid. Art. 24, no 1 y 3; “PIDESC”, Art. 10, no 3.

17. Cf. “PIDCP” Art. 26. Ibid. Art. 20, no 2. Ibid. Art. 24, no 1 y 3;
“PIDESC”, Art. 10, no 3. Cf. “PIDCP” Art. 26.
18.

Ibid. Art. 27; “Declaración de los Derechos de las Minorías,”Arts. 1-5.

19.

Declaration on the Rights of Persons Belonging to National or
Ethnic, Religious and Linguistic Minorities. Art. 1, 2.

20. CCPR Initial Report, No. 55, 56, 58.
21. Cf. CCPR A/37/40 (1982) Concluding Observations; para. 91.
22. Concluding Observations A/43/40; paras. 630-633.
23.

CCPR/C/70/Add.l and Corr.1 and 2 “Comments of the Human
Rights Committee” at its 1280th meeting (forty-ninth session)on November 1993, Cfr. Anexo.

24. The Constitution of Japan, Art. 25
25.

Cf. the sentence of Shiomi case, Mar. 2, 1989, in OIKUMENE,
Suggested Questionnaire for the Discussion of the Japanese
Government’s Third Report on the ICCPR to the Human Rights
Committee, Tokyo 1993, p.18, nota 3.

26. Ibid. p. 42.
27.

Ibid. p. 19, note 4, Ministerial Directive of Deputy-Minister of
Education, Dec. 26, 1965.

28. CCPR/C/70/Add. 1, para.12
29.

CCPR/C/SR. 827, para.38, El-Shafei; para.53 Kunieda; Japan;
CCPR/C/SR. paras.26,61 Higgins; para.60, Kunieda, Japan

30. Ibid. p. 24.
31. Concluding Observations, CCPR/C/79/Add. 28, No. 2-3
32. Ibid. No. 4.
33. Ibid. No. 8-11.
34. Ibid. 12-13

Ȗ¡¡28¡¡Ȗ

35.

Ibid. 15

36. Ibid. 17-19

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Ȗ¡¡35¡¡Ȗ˴̀ʸʇʎ៧ʉʍɪ

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ɉ̍ˋ˿ʗʍ‫ؙ‬ᇽ┒ᦦʏʫɾ๥ʍҳ቗ʸˬ˿˥˶ʊʎࠍɫʉɪʂɾɋ‫ބ‬ߧʇʡᒐᵱ֊ɶʅࠍʱҦɰʪऔಙɫʉɮʉʂɾʇɬɊ‫ނ‬Ћɪʨࠍʍ៙ᄉ
ɫ‫ؙ‬ɱʨʫʪɋɼɶʅɊ᎜ಹʍ๥ɫ៙ᄉɶʅɣɮɲʇɫՄͳឧ ²¶ ዞ ²╖ ³²Ɋ²¸ ዞ ² ╖ ¹Ɋ²¹ ዞ ² ╖ ²¶Ɋ³² ዞ ² ╖ ¹Ɋ³³ ዞ ² ╖ ²º ʊ୮ɪʫʪɋɉ̍‫ݥ‬जˋ˶˓̉ʍ៙ᄉ┒ʺˏ˿ʾ́ɫ᎜ಹʍۨʆᧅఎɳʇʊ࠳϶ɶʅɣɮͼʆɊµ± शʊʮɾʂʅ˰̀ˍ˜κʊᖐɶʠʨʫʪපࠍɫ‫ݥ‬जឧʊ୮ɪʫʪɋɼʍᖐ݄ʱ௚ɥɾʠɊলʨʊѣ‫ށ‬ʉ‫ݥ‬जˋ˶˓̉ɫͮɧʨ
ʫʪɫɊɼʍ៙ᄉʎͭޯʍާɪʨʍ៙ᄉʆɡʪɋ
ɔɡʉɾʎͭޯʍާʆ
ࠍʱᄊʲɿɲʇɫʉɣɊɿɫɊ᣸ɳʡʂʅᄕʍࠍʱᄉʟʆɡʬɥɋƃƃɼʍࠍʎᓘӑʊɣʪʇɬɪʨˠˎ́κʇɶʅቛʊୃɱʨʫʅɣʪƃƃলʎɊ˰̀ˍ˜κʍ૜ɪʨʺˏ˿ʾ́ʱពɬ௓ʃҳᰣᒓʇʉʬɥɕ─²´̍´╖ ¶━ɋȖ¡¡38¡¡Ȗɉ̍˥̉ˠʍቒʩʊড়ɧʨʫʪ΂┒˥̉ˠʎࠍɫʆɬʉɣɲʇʱᖐʊɶ
ʅቒʂʅɣɾʇɬɊቡ‫״‬ʾ̀ɪʨቒʩʍીࢂʱ᎜ಹɴʫɊҳ᝾ᒓ─ƌˋ˶ʾ́ º̍º ‫ב‬ဆ━ˋ˶ʾ́ʱᄉʟ─‫׽‬Ɋ²̍² ╖ ³±━ɋˋ˶ʾ́៙ᄉʍ
‫ٽ‬ʒʆቛʱᢉᑬɸʪ˥̉ˠʍቒʩ─‫׽‬Ɋ³̍² ╖ ²±━ʎɊ˴̀ʸʍ˴ˆˡ˫ʹˁ˞ʍͬ௪ɬʇʉʂʅɣʪɋ
ɥʝɹʠɉ̍ɩʇʠɪʨʍࠍʍ៙ᄉ┒ ޺ ɪʨʍ‫ގ‬ᣃᆔ៙ᄉʊՒɧɊᒨಅʎɩ
ʇʠɪʨʍ៙ᄉʱʡ᮹លɸʪɋ
ɔ᝾ʧɊɩʇʠɫʞɳʡʂʅᄕʍࠍʱᄉ
ʞɊɼʍ‫׾‬ʱʺ̉˴ˢʾ́ʇ‫ئ‬ʕɕ─ʺˌ˺ ¸̍²µ━ɋᒨಅࠜᆔለኴɪʨ
ɲʍጜ૗ʍɔɩʇʠɕ
─ˮˬ˿ʺៜʸ́˴̎━ʎɔԂާɕɊ‫ד‬ʎ֫ʊɔᖏ
ɣާɕʍੜ‫ء‬ʆɡʪɫɊ¸± κឰᒨಅʎԂާʇʇʩ˄̀ˍ˹ៜʍ˧́˜ˤˏʇឰɶɾɋɼɲɪʨ௚ɣ΂ʍɩʇʠɪʨʍ៙ᄉʍ᮹លʇɴʫɊ˴˕
ʺቬᮬಅʎɲʍ᮹លʍીࢂʱᥙʘʪɋ
ɉɲʫʨʍጜ૗ʎ˴̀ʸʍʺʾˏ៙ᄉʱࡸɶɹʃཇѹɶʅɣʪʇɣɧ
ʪɋɔˍˀ̉ʍߖɕ
ɉˍˀ̉ʎʾ́ˋ̂˶ʍ೅ʊɡʪ͵ʍ‫׾‬ԳʆɡʪɫɊ‫פ‬ɮɪʨʾ́ˋ̂
˶ʇ‫׽‬ᑵʆɡʂɾɋቛɪʨᦦʏʫɾˍˀ̉̍ʾ́ˋ̂˶ʎɼɲʊቛ๑ɫ
ɡʩɊቛɫႻࠓɸʪ‫ܬ‬૗ʆɡʪɾʠᒨʉʪᄗɊቛʊ࢙ɸʪᄗʇɴʫɊࣿ
ቍᒓɫᭂʝʪᎃቛᆔ̍࠰௟ᆔͼ৔ʆɡʂɾɋ‫ీ׽‬ʊʺˏ˿ʾ́ʍ‫ܣ‬ᗹʍీʊʡɔˍˀ̉ʍߖɕʍ‫׾‬ʆɼʍߑɫ୮ӟɴʫʪɋɲɥɶʅˍˀ̉̍ʾ
́ˋ̂˶ʎ಍Ꮉᆔʊʎκഓ֊ɴʫʅɊቛʍ๥Ɋ௟ϥʍˍ̉˲́ʇʉʪɋ
௟ϥʎˍˀ̉ʍߖʇɶʅቛʍᕼ߱Ɋ‫ޔ‬᎜ʊʧʪቛʍ᧖ѰᒓɊдɷʪᒓɔ΂ʎˍˀ̉ʱᦦʒɼɲʊ϶ʟɲʇʱ࠳ʠʨʫ
ɾʀʍ๖ʉʍʆɡʪ─³━ɋɾɕ─ៅጵ ²´³̍²´━ɋɼɶʅ௚ɣʱহʀಙʟ๥ʊ΂ʎលʮʫʪɋɔߖˍ
ˀ̉ʊលɧɊ᝾ʧɊɡʉɾʍ௚ɣɫʣʂʅɮʪɋƃƃɼɶʅκʎলʨʱቛʍᒨʉʪ๥Ɋ΂ʍᢥʮʫɾᒓɾʀʇ‫ئ‬ʕɕ─ʺˌ˺ ·³̍²² ╖ ²³━ɋɶɪʡ΂ʎˍˀ̉ʍɾɿͼʊɣʪɋɔߖˍˀ̉ʧɊ‫ٽ‬ʒʍ‫ݩ‬ʱͫɱʧɋʺ

Ȗ¡¡39¡¡Ȗˏ˿ʾ́ʧɊล‫ئ‬ʍ‫ݩ‬ʱͫɱʧƃƃɩԳʍ΂ʉʪቛʎɊɩԳʍͼʊɩʨʫɊ௚ɣʱʡɾʨɸե‫ݥ‬ɕ─˒˫ʿˡʸ ´̍²µ ╖ ³±━Ɋɔߖˍˀ̉ʧɊ‫ݩ‬ʱɡɱʅ‫ٽ‬ʘɋቼʎಿʅɡʉɾʍɾɿͼʊ϶ʝɥɕ─˒ˁ̀˺ ³̍²µ━ɊʇɋɉɲɲʆɊߖˍˀ̉ʎంɶɣ‫ޔ‬᎜ʊɩɰʪ௚ɣʱহʃާ৷ʇ‫ͥ׽‬ខɴʫʅɣʪɋɼʍψɊᇽਚ௮ࠜʊʞʪɔާ৷ɕ
ɉᇽਚʍಅɊ˯̉̍ˍ˿ʍಅʆʎɊᇽਚɫ੠ɸʪާ৷ʇʉʩɊഓលʍಅ
ʆʎᢍనʉ޾ʇɶʅ୮ɪʫʅɣʪɋಐ‫׾‬ʉᭁยɫ୮ɮާ৷ʎɊɳᔵԔʍ
๥ʗʍቛʍပɣ৲ɣʆɡʩɊκ᫙ʍ৔ेʊɡʪቛʗʍચઝʆɡʪɋ
ɉሃࣽ॓ᤘजʎɔ
ɖఘ᎜ᒨಅᏙᐁɗʊʞʨʫʪާ৷҈ɕʍͼʆɊɔᏙᐁɕʍާ৷҈ʱɊቛʇᏲࡋʉᏃʒʃɬʱପʃɔ
ɖᄕ৷ʱʡ؉ʟᇍʍκ᫙҈ɗɊᇍʍκ᫙ʱቌɸɖκၑ҈ɗʆɡʪɕ─´━ʇɶʅɣʪɋ
ɉϒͫఘ᎜ᒨಅʱ᥉ʩʉɫʨɊตʍʧɥʉɾʇɧʆఘ᎜ᒨಅʊʞʨʫʪ˴̀ʸʱ៥నɴʫɾɲʇʱ৲ɣԎɶɾ─µ━ɋɉᆍࢡʍీɊ৲ɣɫɰɹԎɮʮɸ༺ɬ๬ɫɡʪɋɼʍͥʃͥʃʎ
ࡷɴʉʡʍʆɡʪɫɊɡʪ૗ʆᤳɍʇ᮰ɬʉɫʨ໐ʫʪࣽʊʉʪ
ɲʇɫʧɮɡʪɋ˴̀ʸʎᒨಅʍͼʆɲʍʧɥʊႻʫʪɋᒨಅʊ
ᜟʫɾɊࡷɴʉ᮹លɊͥκʍߧκɊᧉऐʍ‫׾‬ʇɶʅɊࡸɶɹʃɲ
ʍߧκɫ៧ʆɡʪɪɊɼʍ৷ഓʣ‫ۦ‬ʩපɫቌɴʫʅɣɬɊం᎜ᒨ
ಅʆ˴̀ʸʇɣɥ‫׾‬ʍ‫ށ‬ɬʉࣽʇʉʂʅ᝾ɧʅɮʪɋ
ɉɲʍɾʇɧʎᒨಅʱ៝࠷ʊ៦ʟ˨̉˞ʇʉʂʅɣʪɋ
ం᎜ᒨಅɉం᎜ᒨಅʍͼʊᇀଢ଼୮ɪʫʪ˴̀ʸʱ‫כ‬ʩͫɱʅʞʪɋ΂ʊɊɲɲʆ˴̀ʸʎɔʺʾˏʍ๖ɕʇ‫ئ‬ʏʫʅɣʪɋ

Ȗ¡¡40¡¡Ȗ៙ᄉ̍ऽशၑៜ
ɉ̍́ˁቬᮬಅʊɊ˴̀ʸʗʍ‫ނ‬Ћʊʧʪʺʾˏ៙ᄉʍΜ‫─ؙ‬²̍³· ╖´¹━ɫ୮ɪʫʅɣʪɋ
ɔɩʠʆʇɥɋਚʝʫɾఄɋ΂ɫɡʉɾʇӉʊɩʨʫʪɋɕɔɡʉɾʎ᣸ɳʡʂʅᄕʍࠍʱᄉʟɕ
Ɋɔɼʍࠍʎѣ‫ށ‬ʉκʇʉʩɊɣʇᱝɬఄʍࠍʇលʮʫʪɕɋঞీ ²µɊ¶ ૝ɿʂɾʇɣʮʫʪΐާɫɊᔵԔʍ᣸ʊᢰɲʪɲʇʊ᱉ɬɊ႟ᇀʊɔʈɥɶʅɊɼʍʧɥʉɲʇ
ɫɡʩɧʝɶʦɥɪɕʇ٨ɣɾɿɶɊ
ɔʮɾɶʎ΂ʍʎɶɾʠʆɸɋɩ
លᗼʈɩʩɊɲʍ᣸ʊʉʩʝɸʧɥʊɋɕʇড়ɧʅɊቛʍលᗼʊ‫׽‬ੜɶʅɣʪɋɉɲʫʱɊ˧ʼ̃ · ͳʎɔቛʇκ᫙ʇʍ᫙ʊίʮɴʫɾɊ௚ɣʊʝʃʮ
ʪࡩ់ʍͼʊ᝾ʨʫʪͥʃʍ᮲࿢ɕ─¶━ʆɡʪɊʇលʂʅɣʪɋ
ɉ̍˴˕ʺቬᮬಅ─²̍²¹ ╖ ³¶━ʆʎɊʺʾˏʍ៙ᄉʱቛɪʨ‫˫˒˾ބ‬ʗʍጏɧʇɶʅ୮ɣʅɣʪɋɔ˖˩˝ʍࠍ˾˒˫Ɋਆʫɹʊ޾˴̀ʸʱ᥍ɧӁʫʉɴɣɋ˴̀ʸʍᓘʍࠍʎᒨ᭟ʊʧʂʅࡅʂɾʍʆɡʪɋ˴̀ʸʎᄕʍࠍʱᄉʟɋɼʍࠍʱʺʾˏʇ‫׾‬ϊɰʉɴɣɋɲʍࠍʎᔵԔʍ๥
ʱᑛɪʨ௚ɥɪʨʆɡʪɕ
ɋԳᥙɶɾఘ᎜ᒨಅʆʉɴʫɾ᮹លʍીࢂʇ
ɶʅɊ˾˒˫ʍѮɪʨɊ˖˩˟ʍࠍࠞʇɶʅʍʺʾˏʍ៙ᄉʱ୮ɣʅɣ
ʪɉ̍ɩ‫ؙ‬ɱʱ‫ל‬ɰɾ˴̀ʸʍ৔ʎɊͭޯɿʂɾញఎʍʾ̀ˌ˯˞ឭ٨ʱ
ɬʂɪɰʊɊɼʍ‫ٽ‬ʒɫᜟႻɴʫʅɣʪ─́ˁ ²̍´º ╖ ¶·━ɋӉʊቛʍਚʞʱ‫ל‬ɰɊκ᫙ᇽɫ‫ו‬ʏʉɣɲʇʱӉ᳠ɶʅႾពɸʪʾ̀ˌ˯˞ʍល
ᗼʊɊ˴̀ʸʎቛʱɾɾɧᢉᑬɶʅยɥɋɔቼʍᲀʎ΂ʱɡɫʠɊቼʍ
᭟ʎ௚ɣ΂ʆɡʪቛʱ‫ٽ‬ʒɾɾɧʝɸƃƃՏɡʪఄɫቼʊѣ‫ށ‬ʉɲʇʱʉɴɣʝɶɾƃƃɣʃʍͳʍκʡʮɾɶʱहɣʉᒓʇɣɥʆɶʦɥɕɋ
ᔵԔʍɲʇɿɰʆʉɮɊɔ΂ʎƃƃ৲ɣͫɫʪᒓʱ૟ʀ௣ʨɶɊිՏʍ
ɡʪᒓʱɼʍॎɪʨঃɬᬆʬɶɕʇɊঞీʍʺˏ˿ʾ́ɫᑝɪʫʅɣɾ
ᖐɶʞʗʍቛʍጏɧʱ៦ʞʇʩɊ
ɔ቗ҳʊɩʂɶʢʂɾʇɩʩɊɼʍҊȖ¡¡41¡¡Ȗʺˏ˿ʾ́ʱ‫ל‬ɰӁʫɊ઒ʫʞʱɩ৚ʫʊʉʩʝɺʲɕʇɊᔵԔʍ๥ʗ
ʍቛʍ៝࠷ʱ੡᠙ɶʅยʂʅɣʪɋႻϐʊʡᥱɷʪӑࡄʱʡʃ˴̀ʸʍᢉยʆɡʪɋ
ɉ̍́ˁቬᮬಅʊʎɊ˅̀ˏ˴ˏՈʆಐ‫׾‬ʉ៙ᄉ‫ܬ‬ᮅɫɡʪ─³̍² ╖³±━ɋɔ๥ӂϹʊͮɧʨʫʪ‫ށ‬ɬʉ‫ٽ‬ʒʱ‫ؙ‬ɱᇽʨɕɴʫɾᑪᯱɣɾʀɫɔ˴̀ʸʇ˾ˑ˫ɊʝɾᯱɣᗼപʊࡕɪɺʅɡʪΖᯯʞࠍʱ୛ɶঞʅɕ
ʅɊκɍʊɲʍԎಿΟʍੜ‫ء‬ʱᇽʨɺʅɣʪɋ˴̀ʸʎᑪᯱɣʍ់ʱᒫ
ɬʉɫʨɊɔɲʫʨʍԎಿΟʱɸʘʅ৔ʊᎡʠʅɊ৲ɣࣿʨɶʅɣɾɕ
ʇɡʪɋɉ̍˴˕ʺቬᮬಅʊʎɊ೅ఄʍ֬‫ݥ‬ɾʀʍឭ٨ʱᥱɶʅɊ˼˖˺κɿɰʆʉɮͳᄟʍႡʍ៙ᄉʇɶʅʡ୮ɪʫ─³̍² ╖ ²³━Ɋ˴̀ʸʎ֬‫ݥ‬ɾʀʊʺʾˏʱቌɶʅɣʪɋ
ɉ̍˴̀ʸʍ‫׾‬ʎԎʉɣɫɊቛࠜᆔʊʺʾˏʍ៙ᄉʇɶʅᨁ᝸ʉጜ૗
ɫ˧ʼ̃ʍ˂˿˜ʸಅʊɡʪɋɔీɫགʀʪʇɊቛʎɊɼʍৈࠍʱާɪ
ʨᄉʝʫɾʡʍɊঽຫʍͬʊᄉʝʫɾᒓʇɶʅɩᦚʮɶʊʉʩʝɶɾɕ
─µ̍µ━ʇɡʩɊʺʾˏʍκ᫙৷ʱও៬ɶʅɣʪɋɼɶʅɼʫʎɔঽຫ
ʍோ᧖ͬʊɡʪᒓʱᢥɣԎɶʅɊቼɾʀʱቛʍࠍʇʉɴʪɾʠʆɶɾɕ
─µ̍¶━ʇಅɣʅɊቛʍࠍʇʉʪంɶɣκᯕʍీϐʱ‫ؙ‬ɱʅɣʪɋ
ɉ́ˁቬᮬಅʎɊᆾዒɾʉɣʺʾˏʍऽशీϐʍʾ˪˓̎˟ʱΠʃឧɶʅɣʪɋɉ̍ቛ๑‫ސ‬ႈʍɩʩʊɊˍ˷ˀ̉ʊʧʂʅᥤʨɣʍɶʪɶʇɶʅʍʺʾ
ˏʗʍ᮹លʇɊ˴̀ʸʍᖐɶʞɫៜʨʫʅɣʪ─³̍³³ ╖ ´¶━ɋɉ̍²³ าʍʺʾˏʱቛ๑ʆ᝾‫ވ‬ʂɾ់─³̍µ² ╖ ¶²━ʆʎࠍʱႾពʆ
ɬɹɊɸʘʅʱ৔ʊɩɴʠʅɣʪ˴̀ʸʍߑɫ୮ɪʫʅɣʪɋ

Ȗ¡¡42¡¡Ȗӆᄉໍɉ̍ˁˠʍߥቍ┒˾˥ˣቬᮬಅʎɊӉ੡ቬᮬಅʇӂɮᦒʂɾߑʆ˴̀ʸʱ୮ɣʅɣʪɋʺʾˏʍӆᄉໍʍԞʠʊˁˠʆߥቍ─³̍² ╖ ²³━ɫɡʩɊɼɲʊଚɪʫɾʺʾˏɫ˴̀ʸʍᯓɣʊʧʂʅ๬ʱʕʈɥ᧘ʊ‫ݳ‬ɧʪʇលɥԎಿΟɫԎʪɋɲɲʊʎ˴̀ʸʍ๖ញʨɶɣᎲʣɪʉ৔Ɋʇ
ʩʉɶ૜ʇɶʅʍߑɫ୮ɪʫʪɫɊ˴̀ʸʊড়ɧʪʺʾˏʍጏɧɫɔߧ
κʧɕʆ߂ʝʩɊ៦ʟʡʍʊ᱉ɬʱͮɧɊɴʝɵʝʉព᧽ɫʉɴʫʅɣ
ʪ─·━ɋɉɶɪɶɊ˴̀ʸʎɼʫʊࡩɶɊɔɲʍκɫϺɪɣɣʃɰɾʨɊɼʍʇ
ɩʩʊɶʅɮɿɴɣɕʇɊড়ɧʅɣʪɋ
ɉ̍ɔቼʍ๖ʇʎ៧ɪɕ
┒˴́ˉቬᮬಅʎɊᇀଢ଼ʺʾˏʍቛʍ‫۔‬ʍ࠹௟ʆ߂ʝʪɫɊӆᄉໍʍᥬͼʆʺʾˏʇ๖ʊភʫɊɔቼʍ๖ʇʎ៧ɪɊቼʍ
үঈʇʎ៧ɪɕʇɊᑳᭂʊ٨ɣɪɰɊɔቛʍৈ৔ʱᜓɥκɲɼɊቼʍүঈɊ߁޼Ɋʝɾ๖ʉʍɿɕ
─´² ╖ ´¶Ɋ˴˕ʺ ²³̍µ· ╖ ¶±Ɋ́ˁ ¹̍²º
╖ ³² ʎɔቛʍលᗼʱᒫɣʅᜓɥκɾʀʍɲʇʆɡʪɕʇʉʂʅɣʪ━ʇលʂʅɣʪɋ
ɉ̍ʝɾɊʺʾˏʍ௟ɧʱᒫɣʅ᱉ɣɾˠˌ̂ʍκɾʀɫɊɔɲʍκʎɊ‫ँށ‬ʆʎʉɣɪɊ˴̀ʸʍਘࠍƃƃɕ─·̍² ╖ ·Ɋ˴˕ʺ ²´̍¶´ ╖¶¹Ɋ́ˁ µ̍²· ╖ ´±━ʇɣʂʅʺʾˏʊᣳɣʅɣʪɋ
ɉ̍ɲʍʧɥʉᒿញʇɶʅʍ˴̀ʸʗʍᆌលʎʡɥͥʃ́ˁʊɡʩɊ
ɔɖʉʲʇहɣʉɲʇʆɶʦɥɊɡʉɾʱࡅɶɾᓘɊɡʉɾɫ؎ʂɾΖ૖ʎɋɗɶɪɶɊʺʾˏʎលʮʫɾɋɖʟɶʬɊहɣʉʍʎቛʍលᗼʱᒫ
ɬɊɼʫʱࠩʪκʆɡʪɋɗɕ─²²̍³¸,³¹━ʇɡʪɋɉɲʫʨʎͥ᝾Ɋʺʾˏʍ๖˴̀ʸʱ؇࠳ɶʅɣʪʧɥʊ‫כ‬ʫʪɋΟ࠷Ɋ๖ʇɶʅʍ˴̀ʸʍɡʩఄʊ؇࠳ᆔʉព᧽ʱɸʪࠜᒓ─¸━ ʡɣʪɫɊ˴̀ʸʱʝɴʊʺʾˏɫʚʠʪɊ
ɔቛʍৈ৔ʱᜓɥκɕɔቛʍលᗼʱ
ᒫɣʅᜓɥκɕʇɶʅɊ֫ʉʪᒿញʍ๖ϒͫʊɊɼʍᎃቛʊɩɣʅʡ

Ȗ¡¡43¡¡Ȗɔहɺʉκɕʇɶʅព᧽ɸʪࠜᒓɫ‫ݼ‬ɣ─¹━ɋɉ̍ɔɡʉɾʍࠍʆɸɕɔɡʉɾʍ๖ʆɸɕ┒˾˥ˣቬᮬಅʎɊӆᄉໍʍ಍াʊʡ֝ࠒೠʍͬʆʍ˴̀ʸ─²º̍²¸ ╖ ³¸━ʱ୮ɣʅɣʪɋɼɶʅ
ɲɲʆʡʺʾˏʎ˴̀ʸʊɔߧκʧɕʇ‫ئ‬ʒɪɰɊɔɲʫɫɡʉɾʍࠍ
ʆɸɋɕɼɶʅɊɼʏʊዒʃ੠ঈࠍʊɔ᝾ʉɴɣɋɡʉɾʍ๖ʆɸɋɕʇ
លɣ฾ɶɊӂʅʱીɶᦄɱʅέɮʉʂʅɣʪɋ
ɉˁˠʍߥቍʇɊɲʍ֝ࠒೠʍͬʆʍ ³ ጜ૗ʆɊʺʾˏɫ˴̀ʸʊɔߧκʧɕʇ‫ئ‬ʒɪɰʪዽ‫׹‬৷ɪʨɊ˾˥ˣቬᮬಅʍ˴̀ʸʎʺʾˏʍ๖ʇ
ɣɥʧʩɊʺʾˏʊʧʂʅ߂ʠʨʫɾቛʍ‫۔‬ʆɊၔԠʉЋ‫ا‬ʱପʂɾާ
৷ʇɶʅ୮ɪʫʅɣʪʇᒑɧʨʫʪ─º━ɋɉ̍ާɫࠍʱᄊʟʇɬ┒˴̀ʸʍ‫׾‬ʎԎʉɣɫɊ˾˥ˣቬᮬಅʊ಍াʍ
౒᯹៥௟ʍͼʆɊʺʾˏɫɊঈࠍɾʀʍ૔਽ɣʊࡩɶʅɊ‫ٽ‬ʒɫᖐɶʞ
ʊ‫ݳ‬ʮʪɲʇʱɾʇɧʅɊɔާʎࠍЙʱᄉʟʇɬɊᖐɶʟʡʍɿɋɶɪ
ɶɊࠍʈʡɫᄉʝʫʪʇɊͥκʍκ᫙ɫͳʊᄉʝʫԎɾ‫ٽ‬ʒʍɾʠʊɊ
ʡʎʣɼʍᖐᅞʱ৲ɣԎɴʉɣɕ─²·̍³²━ʇលʂʅɣʪɋɲʫʎɊ֝
ࠒೠʍึা ´ ఖᆾʍ΂ʍ৊ໍʊʧʪծԢʱɾʇɧʅɣʪʍʆɡʪɫɊψʍ៙ᄉʱʡቌٖɶʅɣʪʧɥʊ৲ɧʪ─²±━ɋɉʺʾˏʍత‫ނ‬াʍ˴̀ʸɊԞϐ௟ϥʍͼʆɉ̍ঈࠍʇቒʪ˴̀ʸ┒Ћুលᜓ᩻ʍԞʠʊɊ
ɔলʨʎᆕɊߧκɾʀʣʺʾˏʍ๖˴̀ʸɊʝɾʺʾˏʍүঈɾʀʇ৔ʱ‫׹‬ʮɺʅပ৔ʊቒʂʅ
ɣɾɕ─²̍²µ━ʇɊʺʾˏʱдɷʪʡʍʍӉ‫׽‬ϹʍͼʆӉʊቒʪ˴̀ʸʍߑɫ୮ɪʫʪɋɼʍাɊɳɮ౓ᥱʍঐɣκ᫙ʊᦋɭʉɪʂɾঈࠍɾʀ
ʍͫʊቛʍ᭟ɫᬆʂʅɊ௟ϥɫ៙ᄉɶɊͫɪʨʍՏʱͮɧʨʫɾঈࠍɾ
ʀʎʺʾˏʱាលɶʅɣɮɋɶɪɶɲʍ୮ӟʱ಍াʊɊЋুលᜓ᩻ʎ˴
̀ʸʱԞϐ௟ϥʍͼʆ୮ɣʅɣʉɣɋ˴̀ʸʎʈɲʊɣʂɾʍʆɡʬɥ
ɪɊ˴̀ʸʍЋ‫ا‬ʎᎹʮʂɾʍʆɡʬɥɪɋɔ˴̀ʸʇʎ៧ʉʍɪɕʍ

Ȗ¡¡44¡¡Ȗ٨ɣɫɲɲɪʨʡԎʪɋɉ̍ާʇዛ┒ం᎜ᒨಅʍ಍াʊɊఘ᎜ᒨಅ‫׽‬පɊɴʝɵʝʉˍ̉˲́Ɋ
௦ࠒʱЋʂʅ୮ɪʫʪ˾˥ˣᵎቌ᩻ɫɡʪɋɲʍͼʊ᣸ɳʡʂɾͥκʍߧκɫᆍ‫ܬ‬ɸʪɋɼʍߧκʍԳʊዛɫዒʀʎɿɪʩɊᄉʝʫʪࠍʱᯨʘ
ʧɥʇɶʅɣʪɋᄉʝʫɾࠍʎᨭʍವʆӂʅʍ‫۔‬๥ʱຟʠʪɾʠႠॎʊ
ঃɬͫɱʨʫɊާʎᖶʫᨂʊᥢɱ᥈ʲʆቛʊࠩʨʫʪɋɲʍ᫙ʊɊ‫ނ‬ʆૌɣɫᜓʮʫዛʎ‫ށ‬௝ɸʪʇលɥ─²³̍² ╖ ²¹━ɋᥖ࠿ͬʍ௟ϥɫɊʺʾˏʍ៙ᄉʊʉɽʨʫʅಅɪʫʅɣʪ─²²━ɋɉ௟ϥʍͼʆ‫ށ‬ɬʉ‫ܬ‬ʱ֯ʠʅɣʪ˴̀ʸʆʎɡʪɫɊᒨಅʊʎం᎜ᒨ
ಅʆʡɼʫʚʈ‫ݼ‬ɮ୮ɪʫʅʎɣʉɣɋఘ᎜ᒨಅʊ᮹លᆔʊࡸɶɹʃ௣
᝾ɸʪʡʍɫɊ˴̀ʸʍ‫׾‬ʊʧʂʅӌϹᆔʉκၑʇɶʅᜟʫɊʺʾˏʍ
๖ʇ‫ئ‬ʏʫʅɣʪɫɊం᎜ᒨಅʆʡɼʍࠓ‫ۦ‬ʎɊԞʠɪʨ᠑ʠɣɾʡʍ
ɫɡʪɋ๖ʇɶʅቌɴʫʉɫʨɊʝɾɊ؇࠳ɴʫʅɣʪʧɥʉ୮ӟʡႻʫʪʍʆɡʪɋɼʍੜ‫ء‬ɸʪʇɲʬʎɊʺʾˏʍɔቼʍ๖ʇʎ៧ɪɕʣ
ɔहɣʉκɕ
ɊʝɾɊɔߧκʧɕʍ‫ئ‬ʒɪɰɊঈࠍɾʀʇӉʊӉ‫׽‬Ϲʆቒʪ˴̀ʸʉʈʱʞʪʇɊ֫ʊʺʾˏʍ๖ʆʎʉɮɊʺʾˏʱдɷʪʡʍɾʀʍ๖ɊʝɾɊంɶɣʾ́ˋ̂˶ʇɶʅɊఘ᎜ʇ‫׽‬ɷʧɥʊɊᭂ‫׹‬κഓᆔʉˍ̉˲́ʊʡʉʂʅɣʪʇɣɧʪɋ

௟ϥʍำ‫װ‬ʊɩɰʪ˴̀ʸɉቬᮬಅ̍Ћুលᜓ᩻ʊᜟʫʪ˴̀ʸʎɔʺʾˏʍ๖ɕʇɶʅᆍ‫ܬ‬ɶʅɣʪɋɶɪɶɊ˾˥ˣቬᮬಅʣᵎቌ᩻ʍɔߧκɕʎɊ֫ʊʺʾˏʍ๖ʆ
ʎʉɣɋ௟ϥʍำ‫װ‬ʍͼʆɊ˃̀ˏ˞ʍಢᢑʊʃɣʅʍᄴየ៵Νʱᥱɶʅ˃̀ˏ˞៵ɫ௟ᑵ຅࠳─²━ɴʫʪʊʃʫʅɊ˃̀ˏ˞ʊᄉ໮‫׽‬Ϫɶɾ˴̀ʸʍɡʩఄʡ൮ឡɴʫɊɼʍኋ‫׳‬ʎɴʝɵʝʊᆌ࢘‫֊ݳ‬ɶʅɣʪɋ
ϒͬɊɼʍ಍ʡ‫ށ‬ԕʉʡʍʱᒑࡗɸʪɋ

Ȗ¡¡45¡¡Ȗɉ˜ˀ˞ˉˏ Õéæðõðìðô─ቛʱᄉʲɿఄ━ɉ˴̀ʸɫቛʍ๖ʆɡʪɲʇʎᒨಅʍʈɲʊʡᇀଢ଼ʊʎಅɪʫʅɣʉ
ɣɋ˴̀ʸʎ֫ʊκ᫙ʺʾˏʍ๖ʆɡʪʍʊᦋɭʉɣʍɪɋ˜ˀ˞ˉˏʎ˴̀ʸʍኋ‫׳‬ʆɊɔˀ̀ˈˣˏϒಿᄍɣʨʫɊµ ͳ᎚ʊʎቛࠜʆʡͥ
ᕓ๥ᜒʍ᫙ʆʡЋʮʫʪʧɥʊʉʂɾɋɕ¶ ͳ᎚ʍˣˏ˞̀ʼˏʍɔቛ
ʍ๖ʍኋ‫׳‬ʎ˴̀ʸʊʔɴʮɶɮʉɣɕʇɣɥੜ᝾ʊࡩড়ɶʅɔʸ̂˃
ˋ̉˟̀ʸʍ˃˻̀̃ˏጇɫ µ´² शʾ˫ʽ˔ӆϥᠳʆˣˏ˞̀ʼˏʱᄴየʇɶɕɊɔ˜ˀ˞ˉˏɕʍኋ‫׳‬ʱ˴̀ʸʍኋ‫׳‬ʇɶʅ૭៖ɶɾɋ
ɔɼʍাɊɲʍៜʍી؇ʎᠳ៵ɴʫʪɲʇʉɮɊ᝷ఄ௟ϥʆʡ૭៖ɴʫႻ‫ۦ‬ʊᔷʂʅɣʪɋ˃̀ˏ˞ʍ‫ל‬ᒿʊɩɰʪቛ৷ʇκᄉʍᏃ‫׹‬ʇɣɥ˃̀ˏ˞
៵ʇ˴̀ʸࣇ௥ʇɫᏃʒʃɣʅᄉʝʫʅɬɾኋ‫׳‬ʆɡʩɊʃʌʊ˃̀ˏ
˞ʇʍ᫟Фʆ˴̀ʸʱ଻ɧʅɣʪɕ─³━ɋɲʍኋ‫׳‬ʎɊ௟ϥԔ᜽ϒԳʍӆϥᠳʊɩɰʪ௟ᑵ຅࠳ʆɡʪɾʠɊ˄̀ˍ˹ฬ௟Ɋ˭̃˜ˏ˕̉˞ʍ᠈
௟໏ʡ៖ʠʅɣʪ─´━ɋ࿵ׄᑛʍৈࡅʩ
ɉɲʍথࡄៀʎԞϐ௟ϥʍԞʠɪʨ˴̀ʸʊᦞᄍɴʫʅɣɾɫɊᆔሯʉ
ੜ‫ء‬ʎʡʂʅɣʉɪʂɾɋɶɪɶɊԞʠɪʨ˴̀ʸʍᒨ৷ʗʍሯ៖ʎ๳
ʠʨʫʅɩʩɊͼͳʍᫎɣ៵Νʱᥱɶʅ༈ʠʨʫɊ௟ᑵ຅࠳ɴʫʅɣʂ
ɾɋ
ɉ²¹¶µ श ²³ ಏ ¹ ఖ˪ˀ º ͳʎɔƃƃκᯕʍ௚ɣ΂˃̀ˏ˞̍ʺʾˏʍ
Ցᐠʱᒑ઄ɶʅɊԂާ˴̀ʸʎɊӂᓧʍቛʍၔԠʉਓਚʇၔӍʊʧʂʅɊɼʍબᓘʍ಍Ԟʍᇫ᫙ʊɩɣʅɊׄᑛʍɸʘʅʍ๸ʫɪʨɊԳʡʂ
ʅвᠷɴʫʅɣɾɋɲʍ௟ᑵʎቛɪʨ٩ቌɴʫɾʡʍʆɡʩɊɲʫʱɸ
ʘʅʍдᒓʎणʊ‫ۓ‬ɮдɷʉɰʫʏʉʨʉɣɋ
ɕʇ௟ᑵ࠹លɶɾ─µ━ɋɉɶɪɶɊɲʍ௟ᑵʎ‫פ‬ϐ௟ϥʍ᮳ɪʨɴʝɵʝʉੜ᝾ʡɡʩɊฬ௟
᠈௟ϥɊ˭̃˜ˏ˕̉˞ɪʨʎ˃̀ˏ˞௟ʍͥᔸʱ᫿࠿ɸʪʡʍʇɶɊ
૭៖ɴʫʅɣʉɣɋฬ௟ʎɊ˴̀ʸʍᑛʍʉɴʱ៖ʠʅʎɣʅʡɊ˴

Ȗ¡¡46¡¡Ȗ̀ʸɫᑛ༈ɣκᯕʇʍ᥸ञ৷ʍͼʊɡʪʡʍʇɶʅɊׄᑛʱӉʊପʃʡʍ─¶━ʇɶʅᒨ๖ʍ࿵ׄᑛʍৈࡅʩʱ௟ᑵʇɸʪɲʇʊ‫ࡩט‬ɶʅɣʪɋ
ɉ̃̎˴̍ˁ˞̀˙˅ʎɊ˴̀ʸʍ࿵ׄᑛʍৈࡅʩʍၤੳɫɊ಍Ԟʍ
κ᫙ʸ˖˶ʇʾ̊ʷʍପʂʅɣɾᔵ࿷ᆔʊࠬӂʉᑵʍၤੳʇ‫׽‬ɷʆʎʉɮɊ˃̀ˏ˞ʍɡɫʉɣʊʧʪਚʞʍၤੳʇɶʅɣʪɋ˧ʼ̃ಅፍ
ʊɡʪɔᑛɫ݇ɶɾʇɲʬʊʎɊਚʞʎʉɩɣʂɼɥགʀཌʫʝɶɾɕ
─̃̎˴ ¶̍³±━ɪʨʡκᯕʱɡɫʉɥਚʞʊʧʪᑵʍၤੳʆɊʎɷʠ
ʍκ᫙ʍၤੳʧʩɸɯʫɾʡʍʇɶʅɣʪ─·━ɋ‫ނ‬Ћʍ˴̀ʸʗʍ଴ଦɔਚʞགʀགʅʪ˴̀ʸɕʎɊ˾˥ˣቬᮬಅʆ˃̀ˏ˞ʊЋʮʫʅɣʪ
ɔਚʞʇᇍႾʇʊགʀʅɣɾɕ
─²̍²µ━ʇ‫׽‬ɷʆɊɣʂɼɥҥʫɾਚʞʍၤੳʇɣɧʧɥɋ
᜴త‫ނ‬ɉᒨಅʆκ᫙ʍึʎᑛʍᑞʇɶʅͮɧʨʫʅɣʪ─Մͳឧ ´̍²º━ɋᑛʱၡɴʉɪʂɾ˴̀ʸɫึʍᓻ௝ʊᄤʝʪɲʇʎʉɣɋɔ˃̀ˏ˞ʍኂ
Ҙʎ֝ࠒೠʊʧʂʅࠬΛɶɾʍʆʎʉɮɊ৊ໍʇత‫ނ‬ʍഅҴʱʡʂʅࠬΛɶɾɋ˴̀ʸʍኂҘʡ֝ࠒೠʍͬʆᎹʮʂɾʍʆʎʉɮɊ˃̀ˏ˞
ʍഅҴʊ‫ͮב‬ɸʪɲʇʊʧʂʅࠬીɴʫʪɕ─¸━ɋ²º ͳ᎚ʍ֤ʏɪʨ˴̀ʸʍ᜴త‫ނ‬ʍ௟ᑵ࠹លɫ៰ᯓɴʫɊዿͥ˦˗ˁ̉ӆϥᠳʆ௟ျɾʀɪ
ʨʡ୯ഛɴʫʅɣɾɋቛࠜᒓʍለኴીೖɊӂ‫״‬௟ɪʨʍੜ᝾ʱ๳ʠɾ
াɊ²º¶± श˪ˀ ²³ ͳʎɔƃƃ࿵ׄᑛʍቛʍ๖ɊᎹᄉԂާʆɡʪ˴̀ʸɫɼʍۨͫʍᄉໍʱᎹʮʂɾাɊᒿ᣸ʇ᭟ᲀʇӉʊ‫ނ‬ʍഅҴʊͫɱʨʫ
ɾɲʇʎɊቛʊʧʂʅ٩ቌɴʫɾᇍႾʆɡʪʇ࠹លɶɊऑ‫ؙ‬ɶɊ࠳ᑵɸ
ʪɋɕʇ௟ᑵ࠹លɶʅɣʪ─¹━ɋɉ˄̀ˍ˹ฬ௟ʎɊ᜴త‫ނ‬ʍቚఖʱɔ˴̀ʸʍɩᇎʩɕʇɶʅቚɣɊึ
ʊ࠳ʠʨʫɾκ᫙ʇʍ᥸ञɊʝɾɊɲʫʨʍ௟ᑵɫɊӂ˃̀ˏ˞௟ϥʊʧʪӆϥᠳʆ൮ឡɴʫɾʡʍʆʎʉɣʇɶʅɊ᜴త‫ނ‬ʱ௟ᑵʇɶʅ៖ʠ
ʅɣʉɣ─º━ɋȖ¡¡47¡¡ȖዿΠ˦˗ˁ̉ӆϥᠳʊ᝾ʪ˴̀ʸɉዿΠ˦˗ˁ̉ӆϥᠳʆ˴̀ʸ៵ʎၵዒɶɾટዞʆʎʉɮɊ
ɖ௟ϥટዞɗʍ಍ᎹዞɊዿ ¹ ዞɔ˃̀ˏ˞ʇ௟ϥʍኂҘʇʍͼʊɩɰʪቛʍ๖̍
ɔ˃̀ˏ˞௟
Ԃާᒨ˴̀ʸʊʃɣʅɕʆᥙʘʨʫʅɣʪ─²±━ɋӆϥᠳʎɊᄉໍʱдᒓʍɥʀʊఖɍᡋɪʉʡʍʊɶɊ‫ݳ‬ಂ‫׭‬ᓧʉ᠈ԧ्ʱႻϐʍ৕᝸ʊʧʩʧɮ᮵ড়ɴɺɊ˃̀ˏ˞ʱдɷʪɸʘʅʍκʍͥᔸʊࡉͮɸʪ
ɲʇɸʘʅʱХ᥼ɶɊʝɾɊɸʘʅʍκʱ௟ϥʍʔʇɲʬʊଚɬӁʫʪɾʠʊ঱ዒʃɊɸʘʅʍɲʇʱও֊ɶʧɥʇಙʟɕ─²²━ʇɶɊంɶɣ௟
ᑵʆʎʉɮ௟ϥʍρʝʆʍ௟ᑵɊϧ૭ʱႻϐʊʡԔɪʪʧɥព᧽ɶʅዿ
¹ ዞʱಅɬɊ˴̀ʸʇ௟ϥʍɪɪʮʩʱ༈ʠʅɣʪɋɲʍዞʎ ²¹ ಻ʧʩʉʩɊΤʃʍᧅԔʊԔɰʨʫʅɣʪɋ
ɉ─²━ॆɉӆϥᠳʎɊʝɹɊ˃̀ˏ˞ʍ‫ל‬ᒿʍኂҘʊɩɰʪ˴̀ʸʱៜʪɋ˴̀ʸʱ௟ϥɫ௥ɥʍʎɲʍ‫ל‬ᒿʍኂҘʊɩɰʪՑᐠʆɡʩɊɔ௟ϥʍ֨ᢳɶɾӂɮၵၔʉી‫ى‬ʇɶʅɊɴʨʊдϕʇ੠ʍ࿢ʆ௟ϥʍᡑ‫ۿ‬Ɋ಍ʡᤝɪɶɣጳ‫ۿ‬ʇɶʅɕ─¶´ ಻━ʆɡʪɊʇɊ௟ϥʍዒ‫ܬ‬ʱៜʂʅɣʪɋ
ɉ─³━௚ɣʍำ‫װ‬ʊɩɰʪᒨʉʪԂާʍ঱Ձʊʃɣʅ
ɔఘ᎜ᒨಅʇᒨʉʪϧ૭ʎɊ௚ɣʍឞᄘʊɩɰʪ௚ɣ΂ʍ๖ʍ঱Ձʱต
ዿʊనʨɪʊɶɊɡɫʉɣ΂ʍ๖ʆɡʪͥκʍߧκʍߑʱɊͥฯͥฯต
ዿʊనʨɪʊɶʅɣɮɕ─¶¶ ಻━ɋం᎜ᒨಅʆʎɲʍߧκʱ˴̀ʸʍ‫׾‬ʆɊ‫ނ‬Ћɪʨɔਚʞɡʔʫʪʡʍɕʇɣɥ଴ଦʱ‫ל‬ɰɊɔቼʎ΂ʍʎɶɾʠʆɸɋɩលᗼʍᥱʩʊʉʩʝɸʧɥʊɕʇ‫ނ‬ʍЋɣʊጏɧɊቛʍល
ᗼʊ‫׽‬ੜɶʅʺʾˏʍ๖ʇʉʩɊʺʾˏʱᓑʅɾɋӆᄉໍʆʎɔቛʍ௚
༔ʍੜ৲ʱ‫᠊ל‬ɶɊࠍʍͬʆɊࠍʇӉʊɊӂᓧʍቛʍਓਚʊʧʂʅɊɡ
ɫʉɣʍኂҘʊχɧʪɾʠʊ΂ʍʎɶɾʠʇɶʅࠍʇɼʍ҇ɬʊࠬӂʊᔵԔʱɴɴɱɾʍʆɡʪɕ─¶· ಻━ʇɶʅɣʪɋʝɾɊʺʾˏʍత‫ނ‬াȖ¡¡48¡¡ȖʎɊ᎜ಹɴʫɾ᭟ɫͮɧʨʫʪʧɥঈࠍɾʀʇӉʊቒʩɊɣɪʉʪኮʫ
ʊʡ೮ʝʨɹఖणᄉໍʱᎹɧɾাɊ‫ނ‬ʊͫɱʨʫɾ─¶º ಻‫ב‬ဆ━ʇɶʅ˴̀ʸʍ঱Ձʱᥙʘʅɣʪɋɉ─´━Ԃާ˴̀ʸʇ௟ϥʊʃɣʅɉɔቛʍ๖ʎɊдϕʇ੠ʇ˃̀ˏ˞ʇʍࠬӂʉͥᔸʍᮾ‫ܕ‬ʊɩɣʅɊ௟
ϥʍᡑ‫ۿ‬ʆɡʪɕʇɶɊ˴̀ʸʍӑʊ௟ϥʍɡʪʘɬߑʱ៦ʞ‫כ‬ʂʅɣʪɋɔ௟ϥʎฬᏎʊ๖ʇʡԂާʇʡ‫ئ‬ʏʫʪɫɼʍ௟ϥʍኂҘʍͼʊɩɣʅɊᒨʉʪɩʇʠ˴̀ʸʎɊԂާʇ๖ʇʍ֨ᢳɶɾၵၔʉጳ‫ۿ‬ʱቌɶʃʃዿͥϴʱ֯ʠɾʍʆɡʪɋƃƃ˴̀ʸʎࠍʱᄊʞɊቛʎɼʍࠍʱ‫ݼ‬ɮʍүঈʍᫎࠍʇɶɾɋ˴̀ʸʎࠍʍүঈɾʀʱᄊʞᓑʅʪɾʠʊ๖ʍ
੠ʱପʂʅ֩Տɶʅɣʪɋ
ɕ─·´ ಻━௟ϥʎɲʍ˴̀ʸʊёɥ─·µ ಻━ɋɉɼɶʅɊɔɲʍԂާʍͥᄉʎκɍʱӖᄉʍɸʪɾʠʊ௟ϥʍЋুᆔЋ
‫ا‬ʊ֩Տɸʪκɍɫପʃʘɬ๖৷੠ʍාጳɕ─·¶ ಻━ʆɡʪʇɶʅɣʪɋɉ─µ━௟ϥʊɩɰʪᒨʉʪԂާʍࣇ௥ʊʃɣʅɉ˴̀ʸʗʍࣇ௥ʎɊ
ɔၔʊʾ˫ʽ˔ӆϥᠳʍీɪʨࡳ௥ʇ੠Ɋቒʩʇ
ාёʇʉʂʅᜟʫʪʧɥʊʉʂɾɋɼʫʎɖӂʅʍͳϐʍκɍʎɊቼʱ
हɣʉʡʍʇ‫ئ‬ʕʆɶʦɥɗ─́ˁ ²̍µ¶ ╖ ¶¶━ʇɣɥ᮹លʍᥱʩʆɡ
ʪɕɊɼʫʎɊɔ๖ɫɾɾɧʨʫʪɲʇʊʧʂʅɊࠍɫฬɶɮᇽʨʫɊ
੠ɴʫɊɾɾɧʨʫɊɼʍ‫ا‬ϑɫࠩʨʫʪʧɥʊɸʪʍʆɡʪɕ
─··಻━ɋɼʫʎɊɔᇍʍдϕʎቛʍ๖ʍ֨ᢳ৷ʱ៖ʠʪʧɥʊʮʫʮʫʱࡶ
ɬɊʮʫʨʍ๖ʱࠍʈʡʇɶʅ੠ɶɊ๖ʍৎʱාёɸʪʧɥʊʮʫʮʫʱ՛ʝɸɕ─·¸ ಻━ɪʨʆɡʪɋ
ɉ─¶━ఊɸʪቛʍ๥ʊʇʂʅሯ࠷ʉऔಙʇઆʠʍɶʪɶʆɡʪ˴̀ʸɉ˴̀ʸʎɊɔɶʞʡɶʮʡʉɣ─ʾ˫ʽ˓ ¶̍³¸ ‫ב‬ဆ━ࠬીʊకʊԥ
ᦑɶʅɣʪɫɊдᒓʎʝɿɼʫʊՖʠʅɣʪɕ─·¶ ಻━ɋɼʫʥɧɊ
ɔఊȖ¡¡49¡¡Ȗɸʪቛʍ๥ʊʇʂʅ˴̀ʸʎሯ࠷ʉऔಙʇઆʠʍɶʪɶɕ─·¹ ಻━ʆɡʪʇᏃʲʆɣʪɋ
ɉዿΠ˦˗ˁ̉ӆϥᠳʍɖ௟ϥટዞɗʊɩɰʪ˴̀ʸʊʃɣʅʍᒑࡗ
ʎɊˁ˞̀˙˅௟ϥʏɪʩʆʉɮɊ˄̀ˍ˹ฬ௟Ɋ˭̃˜ˏ˕̉˞᠈໏
ʊɩɣʅʡުੜᆔʊ‫ל‬ɰ‫כ‬ʨʫɊɪʃʅɊ௟ϥͥᔸʍ޹ɱʇʡលʮʫɾ˴̀ʸ៵ɫɊρɊͥᔸʍୟ᥼঱ʇɶʅʡ෤ᓧɸʪʧɥʊʉʂɾ─²³━ɋɉ˄̀ˍ˹ฬ௟Ѯʍɔ˴̀ʸ៵ɕʎࡸʉɣɫɊˡˉˏ̍ˡˍˀ˜ʹˏजʍ៵௮ɔ೅ఄ௟ϥʍฬ௟ቛࠜʊɩɰʪ˴̀ʸɕɫɼʫʊល‫ו‬ɶʅɣʪɋ
ɔলާʍ௟ϥʊɩɰʪ๖৷ɫˁ̀ˏ˴ᆔ‫ܛ‬ቃʍͫʊɾʃ௟ϥᏎͥʗʇ‫ئ‬ʒɪɰʪɿʬɥɕʇɶʅɊ௟ϥʍϐᜟᒓɾʀɫᏎͥʍཆʇɶʅʍ˴̀ʸʗʍᔵងʱওʠʅɣʪɲʇʱᥙʘʅɣʪɋɼɶʅɊɔ̃̎˴̍ˁ˞̀˙˅௟ϥɫዿΠ˦˗ˁ̉ӆϥᠳϒᬆɊᎣฬʉ˃̀ˏ˞៵ᆔ˴̀ʸ៵ʊʡʈʪᦐʱ᝾ɣɿɶɊ៓঒ɶɾ௟ᑵʱᦪɰɊ˃̀ˏ˞௟ᆔӉ‫׽‬Ϲʇʍ᥸ञ৷
ʱɊంɾʊሯ៖ɶʅɣʪʧɥʊʞɧʪɋɲʫʎ೅ఄ௟ϥʍᇖʊե๨ɡʪ
ɲʇɿʇరʂʅɣʪɕ─²´━ʇᥙબɶʅɣʪɋ
ɉᒨӆϥʡ̃̎˴̍ˁ˞̀˙˅௟ϥʇʍ௟ϥͥᔸୟ᥼߆‫ى‬ϥʆʍ‫׹‬ੜ௮ಅʆɊ࿵ׄᑛʍৈࡅʩʇ᜴త‫ނ‬ʍ௟ᑵʎɼʫɫᒨಅʆҰԔᝁϊɰʨʫʅɣʪʇᒑɧʉɣʇɶʉɫʨʡɊ˴̀ʸʊʃɣʅ‫ݼ‬ɮʍ‫׹‬ੜʱ௮ಅ֊ɶʅ
ɣʪ─²µ━ɋɉ௟ϥʍำ‫װ‬ʊɩɣʅʡɊԞʠʎ˴̀ʸʍфκᆔʉၔ৷ɫີᆾɴʫʅɣ
ʪɫɊዿΠ˦˗ˁ̉ӆϥᠳʆʎɼʫʨʱᏴଟɶʅɊᎹಡʊ‫؂‬ɪɥ௟ϥʇ˴̀ʸʍɪɪʮʩʊ࿶࿢ɫɩɪʫʅɣʪɋ

Ȗ¡¡50¡¡ȖӍቍʊ᝾ʪ˴̀ʸቒʩʇ˴̀ʸɉ˴̀ʸɫ௟ϥʍͼʆ‫ށ‬ɬʉ‫ܬ‬ʱ֯ʠʪʍʎቒʩʍͼʆɡʪɋ˩ˌ̉
˗̉ʍ௟ϥ‫ܞ‬ʊʎ‫ݼ‬ɮʍʺˉ̉─²━ɫɡʪɋʺˉ̉ʎ‫۔ނ‬ʗʍኾʇɣʮ
ʫɊͼʆʡ˴̀ʸʺˉ̉ɫ‫ۥ‬шᆔʊ‫ݼ‬ɣɋ᝷ຼʆʡ௟ϥʊʎ‫ݼ‬ɮʍ˴̀ʸ҈ɫɡʩɊࣿቍۨʡ‫ݼ‬ɣɋɔ˴̀ʸʗʍд৔ɫɊƃƃᒨʉʪቍଜʍӂᮾ‫ܕ‬ʍʉɪʆɬʮʠʅࣇᱝʉϴᑝʱ֯ʠʅɣʪƃƃɼɲʊʎɊᖓᇽʇ࠰
ɔ‫ͳ׸‬᎚ʍ
௟ʇʍ಍ᱝʍᜟႻɕ─³━ɫɡʪʇ˧ʼ̃ · ͳʎលɥɋɼɶʅɊ
˃̀ˏ˞дᒓɾʀʎɊʺʾˏʍ๖ʊʝʃʮʪলʨʍ੡਺ʱᜟႻɸʪʊ
ɡɾʂʅɊᔵԔɾʀɫᄉɬʅɣʪీϐʱ‫ט‬రɸʪఄຫʣපॾʊূʂʅɩ
ʩƃƃͳ᎚ʱᄴʊɸʪɲʫʨʍ˃̀ˏ˞дᒓɾʀʎɊɼʫɽʫ˴̀ʸʇɼʍЋ‫ا‬ʱᵎ੍ɶʅʎɊলާʱంɶɣާ৷Ɋࠬӂʉ˃̀ˏ˞ᒓʇɶʅϕɭɊʝɾͥκʍԂާɊ޾Ɋ๖ʇɶʅʍ᣸Ԕʱಐɸʪলާʍɥʀʊާ৷ʇ
ɶʅʍɸɯʫɾ᪥ʱᆌ᝾ɶɾɕ─´━ʇʡᥙʘʅɣʪɋ
ɉሯɪʊɊκʎቒʪʇɬɊᇽʨʉɣ᫙ʊ˴̀ʸʍߑʱʇʂʅቛʊ‫؂‬ɪɥɋɼʍీɊᔵԔʍߑʡᇽʩɊᔵԔʱฬɸɾʠʊɔʡɶɊ˴̀ʸɿʂɾʨɕʇᒨಅʍ‫ܬ‬ᮅʱଶʩ᥏ʂʅɊቒʩʱ༈ʠʅɣɮɋɼʍੜ‫ء‬ʆɊ˴̀ʸʊ᫟ɸʪᒨಅጜ૗ʎࡸʉɣɫҰԔʇលɧʪʚʈᡴᨁʆɡʪɋ
ɉАɧʏɊቛʍɩ‫ؙ‬ɱ┒ɼʫʎంɶɣቛʍ๥ʆɡʪ˃̀ˏ˞௟ʍ߂ʝ
ʩɊంɶɣκᯕʍ߂ʝʩʆɡʂɾɋɼʫʎʝɾɊቒʩʇʎϺɪʱʧɮៜʂʅɣʪɋቒʩʍ᭔‫ې‬๨ʍͼʊɣʪ˴̀ʸʍߑʱឍʪʇɊ᱉ɬɊ૔਽
ɣɊ٨ɣɊ҂ᒴɊড়ጏɫɡʪɋɲʍড়ጏʊʎᔵԔɫ៧ʆɡʪɪʱᇽʪ᠖
ᦖɊቛʇκᯕʗʍ੠Ɋቛʗʍ߆ʌɊ੶ʝɶɮɊɪʃ‫ۓܟ‬ʉ֩Տʗʍੜ৙
ɫɡʪɋቛʇʍࡩ់ʍ˸˝́ɫɲɲʊɡʪʇɣɧʪɋӍቍ̍ቍଜʍ˸˝́Ɋκ᫙ʍቛʍԳʆ‫כ‬ʪʘɬੳ्ʍාጳʱʞʪɲʇɫʆɬʪɋ
ɔ˴̀ʸʎቛʇʍࡩ់ʊᔴʲʆʎɊከඐᆔʉɊɶɪʡᡭϙʱϪɥ‫׽‬ੜʱͮɧɾ
ƃƃɼʫʎʈɥʆʡʧɣʧɥʉ٨ᯌʱព຅ɸʪɾʠʆʉɮɊʝɴʊʞល

Ȗ¡¡51¡¡Ȗᗼʍ‫ל‬ᒿʇ‫ئ‬ʏʫʅɣʪɖӂͳᄟᆔʉᨁ᝸৷ʱʡʃԎಿΟɗʊ‫ͮב‬ɸʪɾʠʆɡʂɾɕ─µ━ ʇɊ˧ʼ̃ · ͳʎ˴̀ʸʍቒʩʊʃɣʅល‫ו‬ɶʅɣʪɋɉɼɶʅɊ˴̀ʸʍᢉย┒˴̀ʸʍ৔ʊཌʫԎɾቛʗʍᢉᑬʆɡʩɊɲ
ʍहɺʱɊɔρʧʩɊͳɍʍκʎቼʱहɣʉʡʍʇɣɥɕ─́ˁ ²̍µ¹━ʇ᮹លɶʅɣʪɋɼɶʅɊ˴̀ʸɫɔቛɫ᠖ᦖʉᒓʣᚑɱʨʫɾʡʍʱ
நᠷɶɊɲʍͳʍওՏʉᒓʱɼʍਚʝʫɾॎɪʨʑɬɩʬɸɩఄʆɡʪ
ɲʇʱʎʏɪʩʉɮ࠹លɶʅɣʪɕ─¶━ɲʇʎɊႻϐʍާ৷ʊʡʀɪʨ
ওɣʡʍʇɶʅ᮰ɮʆɡʬɥʇɊᥙʘʅɣʪɋɉ˴̀ʸɪʨʺʾˏʗ┒ᒨʉʪɩʇʠʊࡩɸʪʝɲʇʍд৔ʊɩɣʅ
ʎɊɔ๖ɫɾɾɧʨʫʪɲʇʊʧʂʅɊࠍɫฬɶɮᇽʨʫɊ੠ɴʫɊɾ
ɾɧʨʫɊɼʍ‫ا‬ϑɫࠩʨʫʪʧɥʊɸʪʍʆɡʪɕ─ɔ௟ϥટዞɕ··಻━ʆɡʪʇɊዿΠ˦˗ˁ̉ӆϥᠳ௮ಅɫលʂʅɣʪʧɥʊɊ˴̀ʸʗʍቒʩʎɔ˴̀ʸʱᥱɶʅ˃̀ˏ˞ʗɕɫฬɶɣɡʩఄʇɣɧʧɥɋ
ɉɴʨʊɊɔ΂ʍ᠖ᦖʉʎɶɾʠʊࡩɸʪд৔ʎɊƃƃ˃̀ˏ˞ʱдɷʪɸʘʅʍκɍʍͥᔸʱ޹ɱʪʡʍʆʎʉɮɊʟɶʬᦐʇʉʩɊԎϥɣʍ‫ܬ‬ʇʉʪɕ─·━ɋɼʫʎɊɔˁˠʊɩɣʅɊᒨʉʪɩʇʠʍϖςʍᏃೖʇɶʅ˃̀ˏ˞ʍ಍Ԟʍ‫ގ‬ᣃɫᜓʮʫɾʍʇ‫׽‬පʊɊρఖʆʡলާʍϖςʎɊ˃̀ˏ˞ʍঈࠍɾʀɫʝʂɾɮ‫׽‬ɷдϕʊɩɣʅͥᔸɸʪీʱʡ
ɾʨɸɲʇɫʆɬʪɕ─¸━ʇಅɣʅɡʪɋρ‫ۋ‬ʍ˴̀ʸࣿቍʆ೅᝷௟ϥʍͥᔸʍ৕᝸৷ʱᅞ੡ɶɾɫɊɼʫɫͥఖʡచɮ࠷Ⴛɸʪʧɥᒨ๖ʍϖςʱᯓɣɾɣʇԕʊ৲ʂɾɋ
˩ˌ̉˗̉ʍ௟ϥ‫ܞ‬ʊɩɰʪ˴̀ʸɉ˩ˌ̉˗̉ӍቍʆϐᜟᆔʉʡʍʎɊɼʍ௟ϥ‫ܞ‬ʊ᝾ʨʫʪ˴̀ʸʆɡʪɋ˟̎˶ʍ᮲ͫʊʎత‫ނ‬ʍ˃̀ˏ˞ɪ˧̉˞˅˿˞̎́─ͳᄟோ᧖ᒓ
ʇɶʅʍ˃̀ˏ˞━ɫ୮ɪʫʅɣʪɋᒨϹଜᮾ‫׮‬ʍͫʊԎಿɾʺˉˤˏ
˕ˍˏ─ᒨᄘ‫━ݕ‬ʍႡ᫏ʊʎɊᥱणɊᒨ๖ʗʍɩ‫ؙ‬ɱʍ‫ܬ‬ᮅ─ʇ µ ቬᮬ‫━ࡂװ‬ɫɡʪɋɼɶʅাᬏʍͥᄰᱝɣ૗ʊ˜ˀ˞ˉˏʍ˸ˌʺ˅‫ד‬ʎ˫Ȗ¡¡52¡¡Ȗ̂ˏˉᄘɫ᝾ʨʫʪɋɉ˜ˀ˞ˉˏʍ௟ᑵ࠹លʱ‫ל‬ɰʅɊ˩ˌ̉˗̉ʍ௟ϥ‫ܞ‬ʆʎ˸ˌʺ˅Ɋ
˫̂ˏˉጇʆɊᒨ๖ɫᡋɪʊ୮ɪʫʅᜓɮɋρशʍˋ˦˜ʹˁ́̍ʺ
˺̎ʱԢᄍɶʅɼʍͥᧅʱឭʌɾɋ‫ۥ‬ऍʎɪʃʅʍˉ̉ˏ˕̉˜ʹˤ˳̀ˏᏴ΂௟ॎᒨ‫ܞ‬Ɋ˥˄˺̍˓˫ʹʸ‫ށ‬ᒨ‫ܞ‬ʍাᬏʊ୮ɪʫɾ˜ˀ˞ˉ
ˏ─¹━ʇɊˉ̎˿иᦐᬎʍӑଜग़ʊɡʪᒨ๖ʍᄉ໮ʆɡʪɋ
ɉ˥˄˺̍˓˫ʹʸ‫ށ‬ᒨ‫ܞ‬ʎ˄̀ˍ˹֝ࠒॾ‫ށ‬ᒨ‫ܞ‬ʆɊɼʍͼ‫އ‬ʍ µ ಢʍ೻ʍͫʊ˟̎˶ɫʍʂʅɣʪɋ೅ʊ֤Ӓʍাᬏɫ᧖ɴʫ‫ۮ‬௨ʍɡʪ‫ݧ‬ᴵʉ௟ϥ‫ܞ‬ʆɡʪɋɲʍᒨ‫ܞ‬ɫॱዒɴʫʅϒಿ─º━Ɋɲʍথॾɫ˩ˌ̉
˗̉ʆʎުʝʫɊ˦ˍ̀ˁথॾʊ‫ݳ‬ʮʂʅɲʍ˦̀ʾ̎ˍ˽̉ɫ‫ݼ‬ɮʍᒨ‫ܞ‬ʱᄉʞԎɶʅɣʂɾɋ฾৤ʉɲʇʊɊ²µ¶´ श ¶ ಏ ´± ఖɊʺˏ˿
˶ࡨᬎʊʉʂɾʇɬɊ‫ݼ‬ɮʍ˸ˌʺ˅ʎཬ‫ڈ‬ʆܷʩʃʕɴʫʅɶʝʂɾ
─Ⴛ‫ۦ‬ʎ֬ၑᰄʇʉʂʅɣʪ━ɋɉ฾ɴʫɾ௦ࡸʉɣ˸ˌʺ˅ʆɊɲʍ˜ˀ˞ˉˏʍ˸ˌʺ˅ʎɊψʊʎឍʨʫʉɣ኏ࡸާʊ᥎ɣԞɍɶɣ˴̀ʸɫऽࠍʺʾˏʱᔖʊʍɺʅɣ
ʪɋ˥˄˺̍˓˫ʹʸ‫ށ‬ᒨ‫ܞ‬ɫ‫ށݧ‬ʉʍʆɲʍᒨ๖ࠍʎ µ.¹¸ ˷̎˞́ʡɡʪɫɊۨͫɪʨʎʪɪᦘɮɊ‫ͫނ‬ᱝɮʊࡷɴɮ᝾ɧʪɋɶɪɶࠓ
‫ۦ‬੡ɫɡʪɋቡ‫ݗ‬ʊ᥎ʄɰʏ᥎ʄɮʚʈʧɮ᝾ɧʅɮʪɫɊ³ ᬤ˄˹˿̀̎ʊͫɫʩɊቡ‫ݗ‬ʊ‫؂‬ɪʂʅ‫ױ‬Ѯɪʨ᝾ʪʇ᫙᥎ʊʞɧʪɋᮂणʊᑬ
ɶɮɊᖷ‫׎‬ʆɡʪɋɲʫɿɰʍʡʍʱρʝʆ᝾ɾɲʇɫʉɣɋ
ɉ˭˿ˇ́ˣۨ֙ʍࡸɶ֪ʊɊ¶ ͳ᎚ˉ̎˿иᦐᬎ─²±━ɫॱʅʨʫɾɋ
ɼʍাɊ²³ ͳ᎚ʊႻ‫ۦ‬ʍথʊʉʂɾʇ৲ʮʫʪɫɊႻࠓɸʪʍʎ௟ϥ‫ܞ‬ɿɰʆɡʪɋႻ‫ۦ‬Ɋˉ̎˿ᑬ᜖ᰄʎͳᄟᦧᄊʍͥʃʊᆍ᩻ɴʫʅɩ
ʩɊ┭┫┙ʍ˩ˌ̉˗̉ለኴ૗ʊʧʂʅ˸ˌʺ˅ʇ˫̂ˏˉᄘɫи৊ɴʫʅɣʪɋɲɲʊ฾ʪ˸ˌʺ˅ʎ᝾ΟʆɡʩɊᡴᨁʉᦧᄊʆɡʩɊ᝾ʪ
ʡʍʱ‫ۥ‬шɸʪɋᒨ‫ܞ‬ӑʎԎ‫ͫף‬ʊɡʪɔᒨ๖ʍɩʌʟʩɕʱʍɽɣʅ
ʚʇʲʈ฾ʂʅɣʉɣɫɊၔʊ‫ݹ‬ଜग़Ɋӑଜग़ʊ฾ʪ˃̀ˏ˞ʇᒨ๖˴

Ȗ¡¡53¡¡Ȗ̀ʸʍᄉ໮ʱ୮ɣɾ˸ˌʺ˅Ɋᘆቍᄍቍଜ‫ܞ‬ʍ˫̂ˏˉɫʺˏ˕̉ˬ̎
́ʊ฾ʪ˩ˌ̉˗̉ᑬ᜖ʍᤝɪɶɣ฾ဆʇɣɧʪɋɉ˴̀ʸʍᄉ໮ɫɲʍӑଜग़ʊʈɲʧʩʡᡋɪʊ୮ɪʫʅɣʪɋӑଜग़
ʊʎɊ². ଔ؇ɴʫɾ˾ʸ˃˶ʍቒᯓ ³. ˾ʸ˃˶ʇᑪᯱɣ ´. ʸ̉ˠʗʍ‫ ܫ׺‬µ. ᵄᨅʍ૛ʍԳʆʍଂந ¶. ˴̀ʸʍ៙ᄉ ·. Ԟʠʅ ¸ ฯɡʪɣɾ˴
̀ʸ ¸. ͸ញʊੱɶʝʫʪ˴̀ʸ ¹. ˴̀ʸʱቛᒨខɸʪґТɾʀ º. ࡨᬎʊៃʆʪ˴̀ʸ ²±. ‫ނ‬Ћʍᯨၑʱ‫ל‬ɰʪ˴̀ʸ ²². ๝᎖Ⴀʱʡʨɣɥɰ
ʪ˴̀ʸ ²³. ˒ˁ̀ʸʍቒʩ ²´. ˴̀ʸʍ‫ބ‬ʊᦦʏʫɾ˾ˑ˫ ²µ. ˴̀ʸʱࡂʊ᥸ʫʅᜓɮ˾ˑ˫ ²¶. ˴̀ʸʱቚቬɸʪ‫ނ‬Ћ ²·. ˴̀ʸʱ฾ɶఊʊԎʪ˾ˑ˫Ɋʍ˸ˌʺ˅ɫɡʪɋɲʫʊᏙɮʡʍɫ‫ݹ‬ଜग़ʍ˃̀ˏ
˞ʍᄉ໮ʆɡʪɋɲʫʨʎˁ˜ˇˍˏʍɾʠʊʡʀɣʨʫɾʡʍʇ৲ʮ
ʫɊ‫ݕ‬Ɋ‫ނ‬ΥɊ೻ʍɸʘʅʊ୮ɪʫʅɣʪɋ
ɉɲʍͼʆʡɊɔԞʠʅ ¸ ฯɡʪɣɾ˴̀ʸɕɔ͸ញʊੱɶʝʫʪ˴̀ʸɕʎԞʠʅʞɾʡʍʆɡʩɊੱɶʞʍͼʊᓑʂɾᒨ๖ɫɼʍᜟႻɪʨ
ୟ༨ɴʫɊᮂणʊ੡ᩊʱͮɧʪʡʍʆɡʪɋʝɾɊɔ˴̀ʸʱቛᒨខɸ
ʪґТɾʀɕ
ɔ‫ނ‬Ћʍᯨၑʱ‫ל‬ɰʪ˴̀ʸɕɔ๝᎖Ⴀʱʡʨɣɥɰʪ˴̀ʸɕጇʡԞʠʅʍʡʍʆɡʩɊቛʍ๖ʇʉʪʘɮၔԠʉࠓ‫ۦ‬ʇɶʅʍ˴̀ʸʱ୮ɣʅɣʪɋɲɲʊʎɊకʊ˴̀ʸʗʍд৔Ɋࣇ௥ʍɡʩʧɥɫ
ʞɧʪɋɲʍиᦐᬎʍ˸ˌʺ˅ʆɊᒨ๖ʎඐየʉʚʈᫎ᣸ʊ୮ɪʫʅɣ
ʪɋɼʫɫ᝾ʪᒓʊκ᫙ʆɡʩʉɫʨκ᫙ʱᢲɧɾʡʍʇɶʅᒨ๖ʍࠓ
‫ۦ‬ʱ‫ל‬ɰ‫כ‬ʨɺʪʍʊᡧႈɶʅɣʪʧɥʊ৲ʮʫʪɋ
ɉɲʫʨʊʞʨʫʪ˜ˀ˞ˉˏʎɊ̊ʽˡˏʍ˿ˆ̎ˠʊɡʪ˞̂˙˗ࣃʍˁ˜˟˿́─²²━ʊঃɬᏘɫʫɊɼʍߑʱ᝾ʪɲʇɫʆɬʪɋɶɪ
ɶɊɼʫϒাʍʡʍʎˀˏ˴̉̍˞́ˉʍСӁʍֵ෤੡ʇʺˏ˿˶ʗʍ
ᓩߒʍɾʠɊᒨ๖ʍᜟ਺ɫᬜɶɮʉʂʅɣʪɋʝɾɊʺˏ˕̉ˬ̎́ʆ
ʎɊ¹ ╖ º ͳ᎚ʍᒨᄘ҈ሐ‫៵ݘ‬Νʆ‫ݼ‬ɮʍʺˉ̉ɫሐ‫ݘ‬ɴʫɊӖᕁɶʅɣʪɫɊӖʒɊʺˏ˿˶ʊʧʂʅʚʇʲʈɫཬ‫ڈ‬ʆܷʩʃʕɴʫɊρʆʎ᝾ʪমʡʉɮʉʂʅɣɾɋɶɪɶɊρ‫ۋ‬ឭʫɾˬ́˂̀˺ʊʎɊӉᄊȖ¡¡54¡¡Ȗ΂ᑵʆᅞʠʃɰʨʫɾʇʎɣɧɊɼʍ‫ݼ‬ɮɫ฾ʂʅɣɾɋ˓˫ʹʸʍʸ̂˃ˋ̉˖̎̍ˣ˫ˏ˃̎‫ށ‬ᒨ‫ܞ‬Ɋᒨˈˀ́˄ʼˏ௟ϥʆʎӍቍɫᑬɶɮยʮʫɊ˴̀ʸʍቚఖɫᆴ‫ށ‬ʊቚʮʫʅɣʪɋ
ɉ˧ʼ̃ · ͳʎ˩ˌ̉˗̉Ӎቍʍ௟ϥ‫ܞ‬ʍ˴̀ʸʊɊ˃̀ˏ˞ᒓʍԎᆌ࿢ʇᆾବɸʘɬ᮲࿢ɫ୮ɪʫʅɣʪʇɣɥɋ˃̀ˏ˞௟ʎᒨ๖ʗʍ‫ނ‬Ћʍɩ‫ؙ‬ɱʇɊɼʫʊড়ɧʪ᠖ᦖʉ˴̀ʸʍ૭᠊ʊ߂ʝʂʅɣʪɋ˃̀ˏ
˞ʍᄉ໮ɫාጳʇɶʅϕɫʫʪɲʇʎվ៵ɿɫɊ˃̀ˏ˞ʊয়࠷ʊূʂ
ɾͥκʍ੶ʝɶʣɪʉɲʍާ৷ʍߑʱᥱɶʅʡκ᫙ɫɾʈʪᦐɫቌɴʫ
ʅɣʪʇɣɧʪ─²³━ɋɼɲʊ᝾ʨʫʪථી᧖Ԕʎ᝾ΟʆɊᏎ‫׹‬৷ʇ৙‫؂‬৷ɫ੡ɷʨʫʪɋɼʫʊ๚ʘʪʇɊ᝷ຼʍ˴̀ʸ҈ʎᭉ‫ݼ‬ʊɩɪʫɊʝ
ʇʝʩɫʉɣɋቼʡρ‫̉˗̉ˌ˩ۋ‬ʍ௟ϥ‫ܞ‬ʱ᝾ɾাʍɺɣɪɊ࿵኉ॆ
ʊ᯳ʨʫʅɣʪৈ҈ʎɣʨʉɣʇ৲ɥʚʈʆɡʂɾɋɲʫʱ́ˣ̍̊ʿʸʺ˾̎˶ʎตʍʧɥʊលʂʅɣʪɋ
ɔ೅ఄ௟ϥʍѣ‫ށ‬ʉ࿢ʍͥʃʎɊ
‫ݕ‬ʱ᝺ɥᒨ‫ۑ‬ɫɊɸʏʨɶɣቛࠜᆔʝʇʝʩʱ᝾ɺʅɣʪɲʇʆɊɼɲ
ʊᦘ᥎ຫʊʧʪ០᠟ɫӂɮࠓ‫ۦ‬ɶʉɣɲʇʆɸɋ௚ͳ΂ʎ৕ɹ‫ױ‬ѮʊɡʩɊᒨ๖ʎंѮɊɼɶʅᒨκɾʀʎψʍ์ᬤʊ࢙ɶʅɣʪʇɣɥʮɰʆ
ɸɕ─²´━ɋɼɶʅɊɔˍ˗̀ʸʍ˧̂́˸ʍᄗʍᓗাʍ͵ʊɡʪ˩ˌ̉˗
̉පॾʍɊ˸̉̂ʸ̎́ʍᒨ‫ܞ‬ʊᜓʂʅɳជʉɴɣɋƃƃ‫ݕ‬ᄘʍͼʍ኉ॆʱʧɮԔ೒ɶʅɳជʉɴɣɋӂɮɸʏʨɶɣʡʍʆɸɋƃƃᒨ๖ʎۨͫʍ௟ϥʍ೻ʆʎɡʩʝɺʲɋƃƃ˴̀ʸʎͼ‫އ‬ৈࠍʍͬʊɊ˃̀ˏ˞
ʧʩʎࡷɴɮɊ˃̀ˏ˞ʍตʊɮʪ˴̀ʸɿɰʍᱝʞɊ˴̀ʸɿɰɫ࢙ɸʪᱝʞʊɡʩʝɸɕ─²µ━ʇɊࣿቍʱնʠʅɣʪɋ

ɩʮʩʊɉρ‫ۋ‬Ɋ˩ˌ̉˗̉ʍ˜ˀ˞ˉˏʍɳɮͥᧅʱឭʌɊᒨ๖ʱࡴʌʅɣ
ɮӑʊࠜʒᒑɧɴɺʨʫʪɲʇɫ‫ݼ‬ɮɊ˴̀ʸʊʃɣʅʍಢʱ៦ʞ᥏ɶ
ʅɣʂɾɋɼʲʉͼʆɊɾʝɾʝԎϥʂɾಢʊɖ˴̀ʸʇʎ៧ɿʂɾʍ

Ȗ¡¡55¡¡Ȗɪɗʇɣɥಢɫɡʂɾɋᜓɬʄʝʂʅɣɾɔ˴̀ʸ៵ɕʊʃɣʅ୻ɴʕ
ʪʧɥʉ៵௮ʊԎϥɣɊ௑ʠʅɊ˴̀ʸʱለኴɶᇀɶɾɋɼʫʎɖ௟ϥટዞɗ¹ ዞʊʞʨʫʪ˴̀ʸʱʡɥ्ͥ៦ʞᇀɸɲʇʆɡʂɾɋ
ɉɲʍ៵௮ʱ‫ܙ‬ጅɶʉɫʨ৲ɣԎɶɾʍɫи‫៵ݥ‬௮ʆɡʪɋɖ˧ʼ̃ಅ
ፍʊɩɰʪɔ˃̀ˏ˞ʍϹɕʇɶʅʍ௟ϥ඘৤ɗ─²━ɫቼʍи‫៵ݥ‬௮ʍ˜̎˴ʆɡʂɾɋ
ɖ௟ϥટዞɗ
ɔዿͥዞ௟ϥʍኂҘʊʃɣʅɕʍ · ɫ─௟ϥʍᡑ━ʇʉʂʅɊ௟ϥʱපɍʉʡʍʊᠱɧʅɣʪɋɼʍাʍ ¸ ʎ─˃̀ˏ˞ʍቛኂϹʆɡʪ௟ϥ━ɫ៍ᥙɴʫʅɊ௟ϥʍᄉ‫ا‬ɫʣʎʩɾʇɧ
ʍͬʊ୮ɪʫʅɣʪɋቼʎɲɲɪʨ៵௮ʍ˜̎˴ʱ‫כ‬ʂʅɣʪɋ
ɉɲʍͼʆɊ
ɔᯃɊϹɊҰགɕ─³━ʇɣɥ඘৤ɫᨁ᝸ʊʉʪɫɊʈɥɶʅ
ʡҰགʊʃɣʅಅɬɬʪɲʇɫʆɬɹɊቛኂϹʇɶʅʍϹʇᯃʍʞʊ
ʉʂʅɣɾɋϺీʍఖɪҰགʊʃɣʅʡಅɬɊ௟ϥ඘৤ʱనሯʊɶɾɣ
ʇ৲ʂʅɣɾɋ
ɉቼʍͼʆʎ௟ϥʇɣɥʇɔ๖ʉʪ௟ϥɕʍ඘৤ɫওɮɡʂɾɋɼʍɲ
ʇʱɊɔ˴̀ʸशɕʊɊቼʊʇʂʅᒨ๖ʇ௟ϥʎԕʩ᭏ɶɧʉɣࠓ‫ۦ‬ʇɶʅɖˁ˞̀˙˅ంᒫɗ─´━ ʊಅɣɾɲʇɫʪɋకʊɊɼʍీɪʨɊ௟
ϥʍҰགʱ˴̀ʸʍͼʊʞʪʧɥʊʉʂʅɣɾɋ
ɉ˧ʼ̃ɫ௟ϥ៵ʍ‫˞ˏ˃˜ށ‬ʆɡʪʾ˫ʽ˓κʗʍ૜ᎧʊɊɔ௟ϥʎ˃̀ˏ˞ʍϹʆɡʩɊɸʘʅʊɩɣʅɸʘʅʱགɾɶʅɣʪఄʍགʀʅ
ɩʨʫʪ‫ܬ‬ʆɸɕ─²̍³´━ɊʇಅɣʅɣʪɋɶɪɶɊႻ࠷ʍ௟ϥʊɼʫʱឍʪʊʎᇁঞʍдϕɫ᝸๳ɴʫʪɋɼʫʱዿΠ˦˗ˁ̉ӆϥᠳʎɊ௟ϥʍ๖ʇɶʅ˴̀ʸʱᒑࡗɶɊ௟ϥʇ˴̀ʸʱԕʩ᭏ɶɧʉɣʡʍʇɶ
ʅ୮ɮɲʇʊʧʂʅɊ
ɔ௟ϥʎᒨʉʪԂާʊɩɣʅɊɶʞʡɶʮʡʉɣ
─ʾ˫ʽ˔ ¶̍³¸━ࠬીʊɸʆʊԥᦑɶʅɣʪɫɊдᒓʎʝɿɼʫʊՖ
ʠʅɣʪɋɕ─·¶ ಻━ʇɶʅɣʪɋɉ˴̀ʸʎʺʾˏʍ๖ʆɡʩɊၔԠʊᦦʏʫɊɡɫʉʮʫɾఄʆɡʂ
ɾɋɶɪɶ‫ీ׽‬ʊɊʺʾˏʍᦧលʊʧʂʅɊʺʾˏʱдɷʪʡʍʍ๖ʆ
ʡɡʪɋಢ៵௮ʆଶʩ᥏ʂɾᒨಅɊᒨʉʪϧ૭ʍʈʫʱᥱɶʅʡɊ˴̀ʸʎɣʃʡͥκʍᦦʏʫɾκၑʆɡʪʇӉʊɊᭂ‫׹‬κഓᆔʉቛʍ๥̍

Ȗ¡¡56¡¡Ȗ௟ϥʱʡବɶʅɣɾɋ௟ϥʍЋ‫ا‬ʎɊቛʍលᗼʱᒫɬɊɼʫʱ༈ʠɊӑᮅ֊ɶʅቛʍࠍʱᄊʞ─຿ቍ━ɊᓑʅɊͳʊͮɧʅɣɮɲʇʆɡʪɋʝ
ɴʊɊ˴̀ʸʍɼʫʇ‫׽‬ɷʆɡʪɋ²º·µ श ²² ಏ ³² ఖɊɮɶɮʡᒨ๖
ʍ‫ސ‬ႈʱឧ৤ɸʪఖʊɊӆϥᠳʎɲʍɖ௟ϥટዞɗʱ૭៖ɶʅɣʪɋɼ
ʫʱ૭៖ɸʪʊঞʂʅɊ˧ʼ̃ · ͳʎ˴̀ʸʊɔ௟ϥʍ๖ɕʍኋ‫׳‬ʱୃɱɊᎹಡʊ‫؂‬ɪɥ˴̀ʸд৔ʱఄ‫؂‬ϊɰʅɣʪ─µ━ɋɉዿΠ˦˗ˁ̉ӆϥᠳাɊ̃̎˴̍ˁ˞̀˙˅ʆɊ˴̀ʸд৔ɫϵͬɶɖˉ̉ɾ─¶━ʍʊ๚ʘɊ˃̀ˏ˞௟᠈௟໏ʆʍ˴̀ʸ៵ɫӖᕁɶʅɣʪɋ
˃̀ʼ˶ɗ៕ʍɔ˴̀ʸၔᭂɕʎɼʫʨʱᭂʠɾʡʍʆɡʩɊɼʫʱӖᐁᭂɶʅಅፚ֊ɶɾʡʍɫɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗʆɡʪɋɼʍͼʊɔ˜ˀ˞ˉˏʎɊቛɫ˃̀ˏ˞ʊɩɰʪంɶɣκ᫙κഓʇɼʍ௟ϥʍՄ᥵ʱᆾବɶʅૌɥκᯕʊͮɧʪͼ৔ᆔথߑʆɡʩׄ҈ʆɡʪɕʇɣɥ
ɸɯʫɾឧΟɫɡʂɾ─·━ɋɉɔ˴̀ʸʇʎ៧ɪɕɊᫎशᠳ៵ɴʫʅɬɾɲʇʆʎɡʪɫɊ˴̀ʸɫ
³±±± शʊʮɾʂʅ௟ϥʍͼʆʡʂʅɣɾᎃቛʎʣʎʩПʫʉɣʡʍɫ
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ʪʇʡɣɧʧɥɋͥκͥκɫ˴̀ʸʱ༈ʠʪɲʇʊʧʂʅ˃̀ˏ˞ʱᇽ
ʪɸɯʫɾఄຫʱᄉɬʪʇɬɊ௟ϥʎɼʍᤝɬɊಢಿʍߑʱᜟɶʅɣɮ
ʍʆɡʬɥ─¸━ɋɉዿΠ˦˗ˁ̉ӆϥᠳʎɊɼʍɖ௟ϥટዞɗʍ಍ᎹዞʊɊʮɹɪ ²¹ ಻ʍ៵ᥙʆɊ˃̀ˏ˞៵Ɋᒨ᭟៵Ɋ௟ϥ៵ʇʍɪɪʮʩʆɊ˦˿̉ˏɡʪ˴̀ʸ៵ʱ࢘᫕ɶɊ˃̀ˏ˞௟ ³±±± शʍำ‫װ‬ʱ᝾Οʊʝʇʠʅɣʪɋ
௑ʠʅዿΠ˦˗ˁ̉ӆϥᠳʍѣ‫ށ‬ɴʇɊɼʫʱʚʇʲʈɲʉɶʅɣʉɣ
Ⴛ࠷ʱᅞ੡ɶɾለኴʆɡʂɾɋ

Ȗ¡¡57¡¡Ȗີʎɷʠʊ
─ ² ━˧ʼ̃ · ͳɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗͼ‫އ‬Ԏ၅቎Ɋ²º¸·̍·̍
²±─³ Ԩ━Ɋp.72
ᒨಅʊ᝾ʪ˴̀ʸ─ ² ━˫˿̉ˍˏˉϥឰɖᒨಅɉׄ௮ഊវʊʧʪ‫ף‬ៜឰɉՄͳឧɗͼ‫އ‬Ԏ၅቎Ɋp.43Ɋ─¹━ɖంˁ˞̀˙˅‫ށ‬ΟӍƍɗለኴ቎Ɋ²ºº¹̍²Ɋpp.1150 ╖ 1151 ‫ב‬─³━ဆɋ─ ´ ━ ᱝ ೼ Ш ͥ ᐁɖ ቛ ʍ ቬ ᮬ ʊ ড় ɧ ʪ ๥ ɗLITONɊ²ººµ̍²²̍³¶Ɋ
p.162
ɖ˴̀ʸ៵Ӂ᫏ɗ─ͼ‫އ‬Ԏ၅቎Ɋ²º¸²̍º̍³²━ʱᗾɶɾʸ̉˞ˡ
─µ━ˀ̍ʾ˦̉ʗ̀ˏ˕जʊʧʪɔ˴̀ʸ៵ɕʍ᠘ᑵɋ─ ¶ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.27
─ · ━˫˿̉ˍˏˉϥឰɖᒨಅɉׄ௮ഊវʊʧʪ‫ף‬ៜឰɉ˾˥ˣቬᮬಅɗͼ‫އ‬Ԏ၅቎Ɋp.43Ɋ─µ━─ ¸ ━Գࣃ៝ɖˠˌ̂໏ʍʺʾˏɗలቾ቎Ɋ³±±²̍·̍³¶Ɋpp.104 ╖108ɔࡂఎʇʍ᫟ʮʩɕψ‫ב‬ဆɋ
─ ¹ ━˫˿̉ˍˏˉϥឰɖᒨಅɉׄ௮ഊវʊʧʪ‫ף‬ៜឰɉ˴́ˉቬᮬ
ಅɗͼ‫އ‬Ԏ၅቎Ɋp.45Ɋ─²¶━─ º ━Գ୤ಅɖᒨಅɉׄ௮ഊវʊʧʪ‫ף‬ៜឰɉ˾˥ˣቬᮬಅɗp.197Ɋ
─²·━
─²±━
ɖ˾˥ˣᵎቌ᩻ɗ²³ ዞʍɔާʇዛɕ‫ב‬ဆɋ─²²━˫˿̉ˍˏˉϥឰɖᒨಅɉׄ௮ഊវʊʧʪ‫ף‬ៜឰɉ˾˥ˣᵎቌ᩻ɗͼ‫އ‬Ԏ၅቎Ɋ²º¸³̍´̍³±Ɋpp.83 ╖ 87Ɋ─² ╖ ²·━‫ב‬ဆɋ௟ϥʍำ‫װ‬ʊɩɰʪ˴̀ʸ─ ² ━H̍ ʺ ʽ ˝ ʹ ̉ɖ ӆ ϥ ᠳ ‫ װ‬ɗ ֪ ኾ ቎Ɋ²º¹·̍´̍´²Ɋpp.26 ╖28Ɋˡˁʺ˺д௟ʱʠɯʪ៵ΝɊpp.37 ╖ 38Ɋˁ́ˇ˟̉ʍдȖ¡¡58¡¡Ȗ௟‫ב‬ဆɋ
ɖంˁ˞̀˙˅‫ށ‬ΟӍƎɗለኴ቎Ɋ³±±³̍¹Ɋpp.1139 ╖ 1140ɋ
─³━ʉɩɊԳ୤ಅɖӆϥᠳ‫װ‬ɗpp.32 ╖ 37Ɋ‫ו‬ʒɊɖ˃̀ˏ˞௟‫װ‬ǌ௟ျీϐɗ᠘៯቎Ɋ²º¹²̍³̍³¶Ɋpp.222 ╖ 228 ʊʎɊ˜ˀ˞ˉˏʊ‫ࡩט‬ɶɾˣˏ˞̀ʼˏʍሐ᫏ʇɊɲʍ᫙ʍΟ਺ɫಅɪʫʅɣʪɋ─ ´ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.82ɊԳ୤ಅɖ˴̀ʸ៵Ӂ᫏ɗp.³±µɊ‫ו‬ʒɊ┝̍˸́˞˴̉Ɋ┠̍˃˻̉ˆɊψᐁɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗం௟Ԏ၅቎Ɋ²ºº´̍¶̍³¶Ɋpp.145 ╖ 146ጇɊ‫ב‬ဆɋ─ µ ━˝̉˚ʹ̉˂̎Ɋˍʽ̎̉˷˙˚ʷ̎ɖˁ˞̀˙˅௟ϥ௮ಅᢁ௶ᭂɗʾ̉˝́̂ಅॉɊ²º¸µ̍º̍´±Ɋp.429Ɋ├ ³¹±´ɊʉɩɊ├³¹±± ╖ ³¹±µ ʡ‫ב‬ဆɋ─ ¶ ━Գ୤ಅɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗp.158 ‫ב‬ဆɋ─ · ━Գ୤ಅɖ˴̀ʸ៵Ӂ᫏ɗp.284 ‫ב‬ဆɋ─ ¸ ━Գ୤ಅɖ˴̀ʸ៵Ӂ᫏ɗp.350ɋ
─ ¹ ━Գ୤ಅɖˁ˞̀˙˅௟ϥ௮ಅᢁ௶ᭂɗɊ├ ´º±´ɋ࠹លᆌऑԳাʍ
ၤ຤ʎ├ ´º±± ╖ ´º±µ ‫ב‬ဆɋ─ º ━Գ୤ಅɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗp.162 ‫ב‬ဆɋ
─²±━֪ࢡ‫ࠜށ‬ᆹиɖӆϥᠳព៥‫ע‬ಅ ´ ┅ᔵងʱ༈ʠʪ௟ϥɗͼ‫އ‬Ԏ၅
቎Ɋ²º·º̍²̍³±Ɋpp.564 ╖Ɋɔዿ ¹ ዞીዒʍᏀᐄɕ‫ב‬ဆɋ─²²━֪ࢡ‫ࠜށ‬ᆹиɖዿΠ˦˗ˁ̉ӆϥᠳӆ௮ಅӂᭂɗˋ̉˧ʼ̃Ɋ
³±±²̍¸̍²ɔӍቍટዞɕp.7Ɋ─²━ɋ─²³━Գ୤ಅɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗp.169
─²´━Գ୤ಅɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗpp.169 ╖ 170
─²µ━The Anglican - Roman Catholic International Commission
─ARCIC━ɉžThe Seattle Statement Îâóú»¡Èóâäæ¡âïå¡Éðñæ¡êï¡Äéóêôõ ſSeattle, Feastof Presentation, February2, 2004ɋ௟ᆖु˃̀ˏ˞௟ͥᔸୟ᥼ើᠳϥɊᒨӆϥ̍̃̎˴ˁ˞̀˙˅‫۔‬ᬫ߆Ȗ¡¡59¡¡Ȗ‫ى‬ϥЀીɊˍʸ˞́‫׹‬ੜ௮ಅɖ˴̀ʸ┅˃̀ˏ˞ʊɩɰʪਚʞʇ
औಙɗ³±±µ̍³̍³─ᱝ೼Шͥ౪࠳ឰ━‫ב‬ဆɋӍቍʊʞʪ˴̀ʸ─ ² ━֪ࣽͪຟಘɖʺˉ̉─ᒨᄘ҈━ʍᦐ┅˩ˌ̉˗̉ʍ฾ဆʱᥟʂʅ
┅ɗປԎಅ૖ం቎Ɋ²ºº¸̍²̍²±ɋථ੍ɪʨ ³± शʱᡸʣɶʅԎ၅ɴʫɾɸʏʨɶɣӟᇍ̍௮ᭂʆɡʪɋ೅ఄฬ௟ϥʱᏧᑦɶʅʍᗾ
ᒓ༰᣸ʍඋᐠʆɡʩɊρ‫ۋ‬ʍ˩ˌ̉˗̉Ӎቍࣿቍʡɲʍಢʊ٩ᆌ
ɴʫɾʡʍɫ‫ݼ‬ɣʇលɧʪ
─ ³ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.9Ɋॆ௮─ ´ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.89
─ µ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.91
─ ¶ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.92
─ · ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.84
─ ¸ ━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.85
─ ¹ ━ɲʫʊʃɣʅʎᯮᄑՕ௟୏ʍ˱̎˶̍˰̎ˎӚᯃɫɼʍթᄘ҈ʆɡʪʍʆɻʑ᝾ʅʚɶɣɋ─ º ━ɲʍ‫ށ‬ᒨ‫ॱܞ‬ዒʍำ‫װ‬ʊʃɣʅʎɊ໒ᨂ‫ح‬ᄉɖʺˏ˕̉ˬ̎́ʍ
‫ށ‬ᒨ‫ܞ‬ɗͼӆంಅɊ³±±´̍³̍³¶ ʊ៍ɶɣɋ¸ žThe Museum of Chora Mosaics and Frescoesſ─²±━Ilhan Aksit¸ Kültür Turizm Sanat Ajans Ltd.Sti.
¸ 1st édition, 2002 ‫ב‬
Aksitဆɋ
─²²━˞̂˙˗ࣃʎ̊ʽˡˏʍ˿ˆ̎ˠʊɡʪࡷɴʉࣃʆɊᒨ˴́ˉ‫ށ‬ᒨ‫ܞ‬ʊҳዒʃɲʇ ³±± शʊɊɲʍ˿ˆ̎ˠʆʎɷʠʊ‫״‬௟ॎᒨ‫ܞ‬ɫॱʅʨʫɾʇɲʬʆɡʪɋɣʝʎࡇʫɊࡷɴʉ༫ʆᬆʩʪʇͥಢᦐʆˁ˜˟˿́ʊᇗɮɋψʊʎɲʫʇɣɥʡʍɫϺʡ฾ʂʅɣ
ʉɣɋ
─²³━Գ୤ಅɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗp.73
─²´━P.René Voillaume 'La Vierge '─žMasses ouuriéres. féoriesſ,²º¶µ━Ɋ́ˣ̍̊ʿʸʺ˾̎˶Ɋ᮶᡼௤ࠍឰɖᒨ๖ɗp.54

Ȗ¡¡60¡¡Ȗ─²µ━‫׽‬ɉpp.55 ╖ 56ɩʮʩʊ
─ ² ━ଙᗾɊͫౙ‫ࠜށࠜށ‬ᬎለኴቿи‫៵ݥ‬௮ɖ˧ʼ̃ಅፍʊɩɰʪɔ˃
̀ˏ˞ʍϹɕʇɶʅʍ௟ϥ඘৤ɗ²º¸´̍²̍´²ɋ─ ³ ━Benoit, P.żCorps,Tête et Plérôme-dans les épîtres de lacaptivitéŽ
žRevue Bibliqueſvol.63─1956━ɉ‫ב‬ဆɋɖˁ˞̀˙˅ంᒫɗ²º¹¹̍²̍²¸Ɋ· ᮅɔቼʊʇʂʅʍᒨ๖┅ʉɻ─´━ƃƃʇ٨ʮɹʊฯʟκᄉʍᦐɶʪʘɕ─ µ ━Գ୤ಅɖӆϥᠳព៥‫ע‬ಅ ´ ┅ᔵងʱ༈ʠʪ௟ϥɗpp.604 ╖ 609
ዿΠ˦˗ˁ̉ӆϥᠳዿ ´ ϥಜ᫓ϥీʍ˧ʼ̃ · ͳʍលᗼ‫ב‬ဆɋ─ ¶ ━ಢ៵௮ʆ‫ݼ‬ᄍɶɾ˧ʼ̃ · ͳʍЋুᆔն‫ؙ‬ɖ˴̀ʸ̀ˏ̍˅́
˞ʻˏɗʎɊዿΠ˦˗ˁ̉ӆϥᠳা ²± शᏀʂɾీɊˁ˞̀˙˅௟ϥʊɩɰʪ˴̀ʸд৔ʍၤ຤ɪʨӆऑɴʫʅɣʪɋ
─ · ━Գ୤ಅɖ˴̀ʸʇʎ៧ɿʂɾʍɪɗpp.167 ╖ 178─ ¸ ━J.E. ˩˫ʽ˞ɖంɶɣీϐʍᒨ๖ɗާࠍ˧ʼ̃ϥɊ²º¹²̍¶̍²¶Ɋpp.16 ╖ 17Ɋ¶· ψɋ˩˫ʽ˞जɪʨʡ ´ ̌ಏ᫙Ɋɔ˴̀ʸ៵ɕʱ̂ˎˠ̍˶̉˝ʹʆᒴ᠘ɸʪɲʇɫʆɬɾɋɲʍಢʎजʍɔ˴̀ʸ៵ɕʱᮂणʊʧɮʝʇʠʅɣʪɋɖ௟ϥટዞɗʇɖ˴̀ʸ̀ˏ̍˅́˞ʻˏɗʍព៥ʆɊ˴̀ʸʱɔ‫᠊ל‬ʍ˴̀ʸɕʇɶʅಅɪʫʅɩʩɊ‫ב‬ᒑʊʉʂɾɋ
ɉʉɩɊᒨಅʍঃᄍʎɊಅၑɪʨʍঃᄍ௮ʱԠʇɶʅɊɖᒨಅɉంӉ‫׽‬ɉឰɉఘ᎜ᒨಅᏙᐁʃɬɗఖಢᒨಅ֩ϥɊ²º¹¸ɉʱЋᄍɶɾɋɉɉȖ¡¡61¡¡Ȗ

The Role of Communicative Competence in
L2 Learning

Masashito Kamiya
Introduction
It has been well over three decades since communicative
approach to language teaching first appeared in print in thefield of second language acquisition (SLA). In various types oflanguage institutions in Japan, including universities and colleges,
language teachers and curriculum researchers have implemented
communication-oriented teaching syllabi to seek for more effective
ways for improving students’ communication skills to replace the traditional, grammar-oriented approach of the past. To some Japaneseteachers of English, however, a Communicative Language Teaching(CLT) approach is challenging to adopt in their classroom, for thecurrent model of communicative competence, which is viewed as thebasis of CLT, has been developed on native-speaker norms that are
different socioculturally and educationally from those of the Japanese (Komiya, Samimy, and Kobayashi, 2004; Wolfson, 1983) andthat there has been much confusion regarding what CLT actuallyrequires teachers to do in their communicatively functional syllabus(Brown, 1994b). There is no doubt, however, that, in learning an L2,
it is necessary for students to acquire, in addition to phonologicaland lexico-grammatical knowledge, ways to communicate with others
using their target language. The problem is how. In this paper, I will,
ﬁrst, look at how the notion of communicative competence has cometo play an important role in the fields of sociolinguistics and SLA

Ȗ¡¡63¡¡Ȗover the years. Then, I will discuss how communicative competence
should be incorporated into L2 teaching at the college level in Japan.

Chomsky’s Perspective on Competence
ɉThe conception of communicative competence came about inreaction to the following assertion made by generative-grammarian
Norm Chomsky»
Linguistic theory is concerned primarily with an ideal
speaker - listener, in a completely homogeneous speech community, who knows its language perfectly and is unaffected by such grammatically irrelevant conditions as memory
limitations, distractions, shifts of attention and interest, anderrors (random or characteristic) in applying his knowledge ofthe language in actual performance. (Chomsky, 1965: 3)
Chomsky clearly distinguished the description of language form
(competence) and language use (performance) and established thatthe speaker - listener’s internal grammar that judges the gram maticality of sentences should be the main object of investigation for
linguists.

Perspectives from SociolinguisticsÄðîîöïêäâõê÷æ¡Äðîñæõæïäæ: ¡Éúîæô
It was not long before Chomsky’s notion of idealized linguisticcompetence came under attack. Dell Hymes, a sociolinguist as wellas ethnographer of communication, was the first, among many
distinguished language scholars, to introduce the idea of communicative competence in terms of the “appropriateness of sociocultural sig-Ȗ¡¡64¡¡Ȗniﬁcance of an utterance” (Canale and Swain, 1980). Hymes (1974),
retaining the idea of Chomsky’s underlying grammatical competence,
looks at contextual relevance as one of the crucial aspects of one’s
knowledge of language and claims that meaning in communication
is determined by its speech community and actual communicative
event in question, which consists of the following components hecalls SPEAKING (a mnemonic code word): Setting, Participants,
Ends, Act sequence, Key, Instrumentalities, Norms of interaction
and interpretation, and Genre (see Hymes, 1974; Coulthard, 1985;
Jaworski and Coupland, 1999 ; Kramsch, 1993 ; and Wardhaugh,
1998, for detailed descriptions of SPEAKING). These are broadly
considered speech contexts in which real verbal interaction takes
place. For a person to say he or she knows a language, therefore, heor she must know “when to speak, when not, ... what to talk about
with whom, when, where, in what manner” (Hymes, 1972: 277), in
addition to how to make a sentence grammatical. In other words, hemaintains that the knowledge of language that Chomsky associatedwith competence should be taken more comprehensively to include
knowledge about the above-mentioned components, namely the rulesof language use.
Furthermore, in addition to the knowledge of appropriatenessa speaker is presumed to have in using his or her language, Hymes
brings into discussion the issue of occurrence (whether and to what
extent something is done) and feasibility (whether and to what
extent something is possible under any given circumstance), whichmakes not only one’s knowledge but also expectation part of his or
her competence (Duranti, 1988; Hymes, 1972; Saville-Troike 1989,
1996). This more elaborated concept of communicative competence
has broadened the deﬁnition and treatment of language competenceȖ¡¡65¡¡Ȗfor linguistic inquiry.

Õéæ¡Æõéïðèóâñéêäâí¡Ñðêïõ¡ðç¡×êæø: ¡Ôâ÷êííæ-Õóðêìæ
Saville-Troike, another ethnographer who is fundamentally inline with Hymes’ notion of communicative competence, considers theissue from the viewpoint of second or foreign language contexts. She
distinctly divides a central construct of communicative competence
into three types of knowledge: linguistic, interactional, and cultural
knowledge (Saville-Troike, 1989, 1996). The first one roughly corresponds to what Chomsky formulated as competence, with one lucid
difference: the inclusion of linguistic features that may transmit
social messages as well as referential meanings, in linguistic description. Citing her own experience with a Japanese learner of English
who used the phrase on her term paper “and all that clap” to mean
“etc.”, Saville-Troike argues that recognizing linguistic variations
that carry certain social meanings sometimes pose serious problems
even for advanced students of English. Therefore, knowledge ofthe full range of the linguistic code, including those features thattransmit social information, she concludes, needs to be viewed aspart of one’s communicative competence.
The second property she considers necessary for communicativecompetence is interactional skills, namely the knowledge andexpectation of social norms and conventions. Native speakers ofEnglish know how to execute their talk appropriately in a given
communicative setting, such as how to do turn - taking naturally
when talking to a friend or how to ask someone of a higher status todo something for them. These interactional skills are difﬁcult for students to learn because in many cases they are not taught explicitly
in the classroom. Besides the pronunciation of words, grammaticalȖ¡¡66¡¡Ȗconstruction of sentences, and the use of vocabulary that learners
are presented and learn, according to Saville-Troike, the interaction
patterns are an essential part of communicative competence theyneed to acquire.
Cultural knowledge, especially the social structure of the speechcommunity and the values and attitudes attached to language use, isthe third component for Saville-Troike’s communicative competence.
For example, a native speaker of English can readily identify ways of
speaking that are appropriate for men and women, for children andadults, and for the educated and uneducated. For English learners,
however, it may not be so easy, and if they are not able to recognize
how a group of people “speaks well” in a conversational exchange,and hence fail to act accordingly, they might make themselves atarget of ridicule or imputation or simply offend their conversation
partner. As we can see, these three areas of knowledge Saville-Troike
proposes as basic constituents of one’s communicative competence
are all related to Hymes’ appropriateness in communicative eventsin which interlocutors conduct verbal acts.ɉɉɉɉ

Êïõæóâäõêðïâí¡Âôñæäõô: ¡Èöîñæóû
Perhaps more anthropologically inclined, Gumperz, citing
Goffman’s (1981) “Interactional Order,” which is the organization of
discourse functioning to bridge the linguistic and social elements,
argues that one should look at talk in context as one form of communicative practice. Talk is not “just a matter of individuals’ encoding
and decoding messages” (Gumperz, 2001: 218), but also something bywhich conversationalists attempt to attain their communicative goals
in real-life communicative exchange. Gumperz questions whether
theoretical linguists should use judgment of grammaticality as theȖ¡¡67¡¡Ȗbasis for syntactic analysis. He points out that whether a sentence isgrammatical or not cannot be determined without a speaker’s ability
to imagine a context in which the sentence is interpreted. He is also
aware that the scope of sociolinguistic research on an interlocutor’scommunicative competence has become somewhat narrower, as
many sociolinguists simply preoccupy themselves with finding theoccurrence and distribution of uttered items or verbal strategies inspeech situations based on such external variables as speakers andhearers, audience, settings, and so on (Gumperz, 1997). According
to Gumperz, this approach runs the risk of making sociolinguistics
research on competence “highly particularistic” (1997: 40).
Discussing meaning creation and interpretation at a moregeneral level than the mere sentence level, Gumperz emphasizes theimportance of how interlocutors share signaling conventions necessary to carry on their conversations. One aspect of the productive
and interpretive processes he calls contextualization cues has been of
special interest to him. Contextualization cues, deﬁned as linguistic,
paralinguistic, or interactive features habitually used and perceived
by interlocutors in order to realize this signaling effect, take manydifferent forms such as the selection of a certain style or code, the useof certain syntactic or lexical forms, and strategies involving conversation openings and closings, just to name a few (Gumperz, 1982).
The following brief dialog has a number of contextualization cuesand other discoursive structures contributing to the establishment ofa shared understanding of what is actually happening between thetwo interlocutors:
A: Are you going to be here for ten minutes?
B: Go ahead and take your break. Take longer, if you want.

Ȗ¡¡68¡¡ȖA: I’ll just be outside on the porch. Call me if you need me.
B: OK. Don’t worry.
(Gumperz, 1997: 41)
Gumperz argues that if these two interlocutors’ knowledge
about their language is limited to a sentence-level, grammaticalcorrectness, such a simple message as a request and its acceptancecan not be interpreted and therefore not successfully exchanged.
For example, B’s understanding of A’s first utterance as a request
was possible because B was aware of the illocutionary force of A’squestion and used conversational inference to arrives at a correctinterpretation of A’s intention. Conversational inferences such as
this are cued contextually, according to Gumperz (1997), by rhythmicorganization, utterance prominence to highlight some elements, thesignaling of turn-taking, the choice of discourse strategies that inﬂuence their interpretation, and so on. In summary, Gumperz’s view ofa person’s language competence is that it is a matter that always has
to be discussed in relation to interaction, and the appropriate contextualization to mark communicative conventions is an indispensablefactor for the success in conversational exchange. This runs parallelto the notion of competence developed by Hymes and Saville-Troike,although the focus is different.

Perspectives from Second Language AcquisitionÇðöó¡Âóæâô¡ðç¡Äðîîöïêäâõê÷æ¡Äðîñæõæïäæ: ¡Äâïâíæ¡âïå¡Ôøâêï
In their often - cited article on communicative competence inrelation to second language pedagogy, Canale and Swain (1980)
proposed a theoretical framework in which they outline the contents
and boundaries of three areas of communicative competence: gram-Ȗ¡¡69¡¡Ȗmatical, sociolinguistic, and strategic competence. Sociolinguisticcompetence was further divided by Canale (1983) into two separate
components:¡ sociolinguistic and discourse competence. He definescommunicative competence as “the underlying systems of knowledge
and skill required for communication” (Canale, 1983: 5). What is
intriguing about their framework of communicative competenceis that even the aspects of skills that are needed to employ theknowledge are now assumed to be part of one’s competence. The
communicative competence is, then, distinguished from what Canale
calls “actual communication,” which is defined as “the realizationof such knowledge and skill under limiting psychological and environmental conditions such as memory and perceptual constraints,
fatigue, nervousness, distractions, and interfering backgroundnoises” (Canale, 1983: 5). If we are to compare Canale and Swain’s
construct of communicative competence with that of Chomsky’s
in a broad sense, Chomsky’s “competence” is equivalent to the“grammatical competence” mentioned by Canale and Swain, and allother areas of their framework are lacking in Chomsky’s deﬁnition.
As far as performance is concerned, Chomsky’s performance andCanale and Swain’s actual communication point to roughly the same
phenomenon of uttering sentences in real communicative situations.
The four areas of communicative competence they identified are
brieﬂy outlined below:

Grammatical competence. The mastery of L2 phonologicaland lexicogrammatical rules and rules of sentence formation;that is, to be able to express and interpret literal meaning ofutterances (e.g., acquisition of pronunciation, vocabulary, wordand sentence meaning, construction of grammatical sentences,Ȗ¡¡70¡¡Ȗcorrect spelling, etc.)

Sociolinguistic competence. The mastery of sociocultural rulesof appropriate use of L2; that is, how utterances are produced
and understood in different sociolinguistic contexts (e.g.,understanding of speech act conventions, awareness of normsof stylistic appropriateness, the use of a language to signal
social relationships, etc.)

Discourse competence. The mastery of rules concerning
cohesion and coherence of various kinds of discourse in L2(e.g., use of appropriate pronouns, synonyms, conjunctions,substitution, repetition, marking of congruity and continuity,
topic-comment sequence, etc.)

Strategic competence. The mastery of verbal and non-verbal
communication strategies in L2 used when attempting to compensate for deﬁciencies in the grammatical and sociolinguisticcompetence or to enhance the effectiveness of communication(e.g., paraphrasing, how to address others when uncertain of
their relative social status, slow speech for rhetorical effect,etc.)

As it is clear from the way their framework is described, theirintention was to discover the kinds of knowledge and skills that an
L2 learner needs to be taught and to develop the theoretical basis
for a communicative approach in the second language teachingbased on an understanding of the nature of human communication(Canale and Swain, 1980). In addition, their framework indicatesȖ¡¡71¡¡Ȗthat it is the rules that an L2 learner must learn for accumulation of
their knowledge and skills to be communicatively competent in theuse of their target language and that these rules are not confined
to systematic rules of grammar only but are also applied to all
aspects of a language. Since they put forward their ﬁrst frameworkof communicative competence in detail, there have been numerous
studies that have analyzed it more comprehensively or employ it in
SLA research (Bachman and Palmer, 1982; Kasper and Rose, 2002;
O’Malley and Chamot, 1990; Swain, 1985; Skehan, 1995; Tarone andYule, 1989; Verhoeven, 1997).

Äðîîöïêäâõê÷æ¡Íâïèöâèæ¡Âãêíêõú: ¡ÃâäéîâïɉɉTen years after Canale and Swain had introduced the inﬂuential
framework of communicative competence, a more comprehensive,
stratiﬁed model was proposed by Bachman, who stressed the importance of describing “the processes by which [the] various components
interact with each other and with the context in which language use
occurs” (Bachman, 1990: 81). He pointed out the fact that earlier
theories on language proficiency, particularly the frameworks constructed by Lado (1961) and Carroll (1961, 1968), apparently failed
to take into account the distinction between linguistic knowledge
and the four basic language skills (speaking, listening, writing, andreading), arguing that it was difﬁcult to see whether the knowledge
components were understood in their theories as simply manifested
in the language skills in different modalities and channels, orwhether they are fundamentally different in quality (Bachman,1990).
Using a different terminology for the object of description (Bachman calls it “communicative language ability,” which is abbreviatedȖ¡¡72¡¡Ȗas CLA), he developed three central components for CLA that are
essential to deﬁne one’s competence in communicative language use:
language competence, strategic competence, and psychophysiologicalmechanisms. Of the three, though, only language competence is dealt
with here. The first component he termed as language competence
consists of two parts : organizational competence and pragmaticcompetence. The organizational competence is further divided
into grammatical competence and textual competence. Bachman’s
grammatical competence is consonant with Canale and Swain’s
grammatical competence, in that it comprises abilities to control theformal structure of language. The second one, textual competence,
pertains to the knowledge of conventions for cohesion and coherence
and rhetorical organization. It also includes conventions for language
use in conversations, involving starting, maintaining, and closing
conversations. Bachman’s textual competence can, thus, be said tohave both the part of Canale and Swain’s discourse competence andthe part of their strategic competence.
Bachman’s pragmatic competence, the other element inlanguage competence, mainly focuses on the relationship between
what one says in his or her communicative acts and what functions
he or she intends to perform through his or her utterances. This
concerns illocutionary force of an utterance, or “the knowledge ofpragmatic conventions for performing acceptable language function”(Bachman 1990: 90), which he embodies as illocutionary competence
under the pragmatic competence. Illocutionary competence enables
a speaker to use his or her language to serve a variety of functions
and a hearer to interpret the illocutionary force of an utterance or
discourse required of him or her. One needs, however, more thanillocutionary competence to successfully execute an act to intend aȖ¡¡73¡¡Ȗcertain communicative function; he or she must have knowledge ofappropriateness based on the language use context in which he or
she ﬁnds themselves when engaging in a communicative exchange.
Bachman calls it sociolinguistic competence and this is the othercomponent for his pragmatic competence. To be more precise, Bachman discusses four abilities pertaining to sociolinguistic competence:
ability to be sensitive to regional and social language varieties,
ability to be sensitive to differences in register, ability to produce
and interpret utterances based on naturalness of language use, or
what Pawley and Syder (1983) refer to as a native-like way of communication and ability to understand cultural reference and ﬁguresof speech (Bachman, 1990: 95-98). In his framework, sociolinguisticcompetence and illocutionary competence are put together to forma speaker’s pragmatic competence, which, in turn, composes, alongwith grammatical competence, his or her language competence.

The Role of Communicative Competence in L2 TeachingÕéæ¡Êîñðóõâïäæ¡ðç¡â¡Äðîîöïêäâõêðï -ðóêæïõæå¡Çóâîæøðóì
Adoption of the communication - oriented foreign language
teaching, popularly known as Communicative Language Teaching(CLT), in English classrooms has been repeatedly stressed by SLA
researchers, and indeed, there have been many studies attempting
to determine its effects on L2 learners (Breen and Candlin, 1980;
Canale, 1983; Canale and Swain, 1980; Fillmore, 1979; Kasper andRose, 2002; O’Malley and Chamot, 1990; Oxford, 1990; Swain, 1985;
Skehan, 1995; Tarone and Yule, 1989; Widdowson, 1978). In discussing syllabus design, for example, Canale and Swain (1980) justify
the application of CLT by defending it against the claim that thecommunicatively oriented syllabus tends to be disorganized in terms

Ȗ¡¡74¡¡Ȗof acquisition of grammar. They believe that there are no empirical
data to support it and that the functionally organized communicative
approach is more likely than the grammar-based approach “to havepositive consequences for learner motivation” (Canale and Swain,
1980: 32) as it provides a form of in-class training that makes learners feel more comfortable, confident, and encouraged, with a clear,visible purpose for L2 learning, namely successful communication.
With respect to the use of strategies in learning a target language,
Rubin (1979) describes seven learning strategies typically employed
by a “good language learner” in a second language classroom. While
many of the strategies seem to be rooted in the cognitive processes
for language learning, she claims that a learner’s intent behindthe use of the strategies is a strong drive to communicate, andnot effective understanding of grammatical items presented, andconsequently there is much relevance and value in throwing light onwhat a learner does to develop his or her communicative competence
in classroom activities.

Åæ÷æíðñêïè¡Äðîîöïêäâõê÷æ¡Äðîñæõæïäæ¡âô¡â¡Ñóêîâóú¡Çðäöô¡ðç¡Í³¡Õæâäéêïè
Brown (1994a), viewing CLT as an approach (that is, a theoretical position about the nature of language and of language teaching),
rather than a speciﬁc method of teaching, describes four underlying
characteristics in defining CLT in a second language classroom,
which are summarized below:
ɉɉFocus in a classroom should be on all of the components ofcommunicative competence of which grammatical or linguisticcompetence is just part.

Ȗ¡¡75¡¡Ȗ

Classroom activities should be designed to engage students inthe pragmatic, authentic, and functional use of language formeaningful purposes.

Both fluency and accuracy should be considered equallyimportant in a second language learning classroom. And they
are complementary.

Students have to use their target language, productively andreceptively, in unrehearsed contexts under proper guidance,
but not under the control of a teacher.

(Brown, 1994a: 245)ɉ
It is clear from these characteristics that CLT is a major departure from earlier pedagogical approaches, particularly grammartranslation methods that pay special attention to overt presentationof grammatical rules and translation. And yet there seems to be alittle consensus as to what actually to present to the learners or what
lesson “techniques”1 (Brown, 1994a) to use to enhance their communicative competence and not just their grammatical commands
through CLT. Moreover, Brown (1994b) lists six key words of CLT
to better understand what it aims at: learner-centered, cooperative(collaborative), interactive, integrated, content-centered, and taskbased. They indicate supposedly ways in which language teachingis conducted communicatively, and so reflect the abovementioned
characteristics of CLT.
I presume that many teachers of English at the college levelȖ¡¡76¡¡Ȗacross Japan are currently employing techniques or methods basedon at least some of these key CLT words, if they are given a place todo so. Indeed, I myself always try to structure the required English
classes I teach at Sophia Junior College as communicatively as
possible, by taking these interconnected features of CLT into consideration. It is difﬁcult, however, to ensure that my students become
communicatively more competent through classroom activities I provide for them. Given that in Japan the students are leaning English
as a foreign language, the very fact that their communicative use in
English outside the classroom is bound to be limited, their successin acquiring communicative competence in their target language is
not as easily obtained as understanding of grammar. In the following
section, a few suggestions are offered for foreign language teachers
to help make their syllabus communicatively oriented, which can beapplied most effectively to integrative English classes. They are theuse of audiovisual recordings, role-playing, and explicit teaching ofspeech acts.

Öôæ¡ðç¡Âöåêð÷êôöâí¡Óæäðóåêïèô
L2 learners can beneﬁt from viewing and reviewing audiovisual
recordings such as videotapes and visual hypermedia software of
their own communicative interactions and model interactions by
native speakers. In learning how to make requests, for example, thestudents can not only participate in, say, pair work as part of theirfunction-building exercise, but also film their actual performance
to collect data for analysis. The data ideally cover a wide range ofsituations in which they make or receive requests, in terms of social
status and role of interlocutors, degree of imposition internal to theact of the request being made, and so on. Through close examinationȖ¡¡77¡¡Ȗof their recordings and introspection, the students will have a chance
to reflect on what they said to make requests (grammatical competence). To measure the success of the students’ performance, theteacher can, then, play a video clip that shows model performance bynative speakers of the target language, in order for them to see how
different or similar their communicative performance of requests
is, when contrasted with how native speakers execute the same act.
Here, the students can both review their grammatical precisionin use and learn about the sociocultural appropriateness of thecommunicative event. Moreover, the very nature of the audiovisualmaterial enables the students to see and analyze their own andnative speaker’s nonverbal communication as well. It is, thus, advisable that the students study their own communicative experienceand the nature and characteristics of social interaction in theirtarget language so as to develop their L2 sociolinguistic competence(Erickson, 1996).
One major difﬁculty facing the use of videotapes this way, however, is the lack of availability of sources of the model interaction.
Unlike the environment that surrounds students learning English
as their second language in English speaking countries, whichmost likely provides them with lots of language input, whether
they be communicative or not, outside their classroom, for the
majority of Japanese college students learning English as a foreign
language, the access to such sources is quite limited outside theclassroom. This limitation makes it difﬁcult for the teacher to collectaudiovisual data on video. One way to compensate for that problem
is to ask native speakers of the students’ target language to performthe relevant acts and ﬁlm them, although what the students look at
is then no longer a naturally occurring conversation. Or, the teacherȖ¡¡78¡¡Ȗmay turn to existing audiovisual materials, such as TV talk shows,TV dramas, or movies. We may not be able to draw a direct comparison between the students’ performance and that of TV personalities,
in terms of the contents of request and social situations in which theact of request is made. Nevertheless, these are valuable visual andauditory stimuli for the students, and there is much to be gained
through reviewing reﬂectively their own communicative performanceand recognizing how different it is from the way the native speakersof their target language perform.

Óðíæ -ñíâú ɉ
Role-play is an effective way to develop students’ communicativecompetence, especially the sociolinguistic and strategic competence
discussed in Canale and Swain’s (1980) framework. It also helps
the students acquire what Saville-Troike (1996) describes as interactional knowledge. Learning a language for a wide range of socialand expressive functions requires more than just learning word- andsentence-formation, correct pronunciation, and orthography; rather,
one learns “a system of use whose rules and norms are an integral
part of culture” (Schiffrin, 1996 : 323). In other words, language
learning should be a dynamic process and a means to acquire
knowledge to act appropriately in a cultural group. For this end tobe met, a teacher needs to provide the students with chances to act
and interact verbally in the classroom. In the discussion of the useof audiovisual recordings above, it was suggested that the students
tape-record their own communicative performance for introspec tion and reflection. Their performance to be recorded can best be
analyzed for this purpose through spontaneous role-plays. Usually,
role-plays are properly framed, yet open-ended, bilateral, interactive,Ȗ¡¡79¡¡Ȗand above all, highly contextualized in nature. However, Clark(1987), acknowledging the value of role-plays in a foreign language
classroom, cautions us that a form of role-play in which the students
simply act out a predetermined script made by someone else would
result in mere memorization of stereotypical expressions that may or
may not have real-life application in actual communicative exchange.
Instead, the teacher must structure his or her role-plays in a waythat their students engage in “role-making” and “role-negotiating” asthey interact.ɉɉɉ
Going back to Brown’s (1994b) list of the six key words of CLT,
we can say that role - plays that encompass the role - negotiating
aspects in them have, though in a loose sense, all six characteristics.
They are learner-centered activities that call for collaboration of theinteracting participants, and there are invariably communicative
goals to be accomplished by the participants, who produce andinterpret sentences for the exchange of social as well as referential
meaning. This approach makes role-plays one of the most effective
or even crucial techniques to be employed in CLT to build one’s
sociolinguistic and strategic competence.

Ôñææäé¡Âäõô ɉ
The speech act, or performative use of language, is an area thatmany Japanese students have trouble dealing with. It is because
speech acts are generally difﬁcult for L2 learners to realize in termsof grammar and vocabulary, formulas and conventionalized expressions, and sociocultural difference between their L1 and L2, andbecause in many cases Japanese students are not taught explicitly inthe classroom how to signal their intent in performing an illocutionary act, beyond the semantic meanings of syntactic structures.

Ȗ¡¡80¡¡Ȗ

The knowledge needed to perform and understand illocutionary
acts constitutes part of communicative competence and is included
in Canale’s (1983) sociolinguistic competence and in Bachman’s(1990) illocutionary competence under pragmatic ability. When alearner fails to make or respond to an appropriate speech act, it issaid that sociopragmatic failure has occurred. Likewise, a learner’s
deviation from the standard patterns of executing the act is called
pragmalinguistic failure (Thomas, 1983). Below is an example ofcommunicative failure in an act of apology that I have come across.2
Here, two students, playing the role of classmates, are instructedto perform the speech act, according to a pre-selected situation in
response to the Discourse Completion Task. Student B borrowed
Student A’s notebook for an upcoming exam, but accidentally ruined
it. Now, Student A asks Student B to return it to her.

Student A :ɉI need the notebook I lent you. Do you have itɉɉɉɉɉɉnow?
Student B:ɉI’m sorry. I’m so sorry. I was bad. I’m sorry .
ɉɉɉɉɉɉCan you excuse me?
Student A:ɉWell ...ɉThere is clear evidence of pragmalinguistic failure in Student
B’s apology, namely a linguistically inappropriate way of making an
apology that fails to conform to the native-speaker norm. First, B
does not respond to the question “Do you have it now?” with a yesor no. Then, B repeats “I’m sorry” three times with a semanticallyincorrect sentence of “I was bad” (the student may have meant “I
did a bad thing”) followed by, again, semantically and pragmaticallyinappropriate “Can you excuse me?” at the end. Student B’s apology,Ȗ¡¡81¡¡Ȗif used in a real communicative situation with a native speaker ofEnglish, will most likely be unacceptable under normal circum stances. It is clear that students will not be able to make an apology
or a request, or express gratitude by learning discrete grammaticalitems. There will be very little room in a grammar-focused syllabus
to offer the students a chance to know that Americans more or lesstend to include an explanation of why and how something happened
that leads them to apologize (Yoshida et al., 2000). 3 Moreover,the number of “I’m sorry” uttered in their act of apology does notdetermine how sincerely they are apologizing. Also, in this example,
we can note a clear-cut case of L1 transfer in the repeated use of“I’m sorry” and the lack of explanation, which are often seen in theJapanese style of apology. All this indicates that the students do
not necessarily “pick up” complex speech behavior and sociocultural
strategies and sociolinguistic forms. Therefore, explicit teaching ofspeech act strategies will be needed for students to gain illocutionary
competence (Cohen, 1996).
ɉ One thing that the teacher must keep in mind whenincorporating the practice of speech acts in the form of, say, role-play,into his or her syllabus is that students should not be drawn by theteacher to blindly accept the native-speaker norms of performing an
act. Speech acts are culture speciﬁc and some students consciously
avoid “imitating” native-speaker norms and choose to stick with
their own styles. After all, language learning is very much reﬂectedin the degree to which one identiﬁes with the target culture, and if
we would like language learning to be communicative, the learner’sautonomy should be maintained as much as possible. As foreign
language teachers, our contribution will be to inform the students
what native speakers in general tend to say to apologize, forȖ¡¡82¡¡Ȗexample, and how and why they say it, as a mere fact. Then, it is up
to them to adopt the native-speaker norms of apology and practicethem on their own. As we have seen, the ability to perform speechacts is an important aspect of one’s communicative competence. But
at the same time, because it is deeply related to the cultural valuesof speakers, the teacher should deal with it with care.

Conclusion
Communicative competence have been defined and discussed
in many different ways by language scholars of different fields.
There is, however, one thing in common that is seen in the writingsof all these scholars: linguistic, or grammatical competence, should
be considered just one aspect of overall competence an individual
has with language. With the change of focus from grammar to communication within linguistic theories (as the ﬁeld of sociolinguistics
developed), L2 language teachers and researchers, too, haveshifted the object of their linguistic analysis accordingly. Althoughteachers and researchers are aware of the need to improve students’communicative competence and try out new ideas to contribute tomeeting that need, there seems to be still a long way to go. In thispaper, three suggestions were made to add extra communicativenessto the teaching syllabus. They are not new ideas for L2 teaching, buteach one of them has a place in CLT and will help language learners
acquire the knowledge of appropriateness in all facets of their target
language.

End Notesɉ

1¯¡ According to Brown (1994a), “techniques” refer to all formsof exercises, activities, or even devices used in the languageȖ¡¡83¡¡Ȗclassroom for realizing lesson objectives.

ɉ

2¯¡ This conversational data was based on a low - level student’s
response to the Discourse Completion Task (DCT) administeredin one of my English skill classes.ɉ

3¯¡ Yoshida et al., in writing an English textbook for college studentsɉin Japan for the purpose of raising their pragmatic awareness,
discovered an interesting comparison between Americans andJapanese as to how to apologize. Among the four semantic
formulas of apology-apology (e.g., “I’m sorry”), make-up (e.g.,“Can I make it up to you?”), care (e.g., “Please don’t be mad”)
and explanation (e.g., “There was a train accident [and that is
why I am late]”), the explanation formula ranked the highest for
Americans, whereas Japanese predominantly used the apology
formula, with only half the number of explanations compared toAmericans.ɉ

Âäìïðøíæåèîæïõ
I would like to thank Melvin R. Andrade for his comments and assistance inproofreading an early draft of this paper.

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Ȗ¡¡88¡¡Ȗɉࠜᒂˏ˞˿˜ˎ̎ʍለኴ┒ࠜᒂᒓʍᒂဒ्ʇ
ɉࠜᒂˏ˕ʺ́ʇʍ᫟᥸৷ʍᒑࡗ
ɉ┅ EFL ާࠍ‫ࠜށ‬ᄉʱࡩᡑʇɶʅ┅ࢫɉࣉɉనɉࠍ
ɉթ෤┒ɲʍለኴʍᆾᆔʎɊࠜᒂᒓɫʈʍʧɥʉࠜᒂˏ˞˿˜ˎ̎ʱᄍɣʅɊលៜࠜᒂʱ՞ೖᆔʊɸʪɪʱ៬ʘɾᨃᆔለኴʇ͹ᜓɶɊࠜᒂᒓʍ
ପʃˏ˕ʺ́҂‫؂‬ʣࠜᒂᒓʍᒂဒ्ʇЋᄍɸʪࠜᒂˏ˞˿˜ˎ̎ʇʍ᫟
᥸৷ʊʃɣʅʡ៬೿ɸʪɲʇʆɡʪɋ
┳ʝɾɊɲʍ៬೿ʇɼʍԔ೒Ꮓೖ
ʱࠜᒂᒓѮʊ˫ʹ̎˟˦˙˅ɸʪɲʇʆࠜᒂᒓʍੜธ─ࠜᒂթ෤━ʣɼʍাʍࠜᒂ՞ೖ─࠷ᬫʍဒᦑ्ʍ‫━ͫ؂‬ʊʈʍʧɥʉম᮰ʱ‫ו‬ʛɸɪᥟᣃ៬೿ʱោʞʪɲʇʎɊρাʍ៨ᯌʆʡɡʪɋ
┵ɉ៬೿ఄຫ┒ࠜᒂˏ˞˿˜ˎ̎ʍ៬೿ʊɡɾʩЋᄍɶɾʍʎɊ‫۔׸‬ʆЋᄍᯇ्ɫᱝɮɊдᯈ৷ʡᱝɣ SILL─Strategy Inventory for Language
Learning━ᢑ٨ᎧຫʆɡʪɋSILL─Version5.1━ʎɊRebecca Oxfordʊʧʂʅ᫕ᆌɴʫɾࠜᒂᒓʍˏ˞˿˜ˎ̎Ћᄍ҂‫؂‬ʱ༨ʪɾʠʍ ¹± ᮴ᆾɪʨʉʪᢑ٨ᎧʆɡʪɋጅᒓɫЋᄍɶɾ SILL─Version7.0━ʎɊ‫׽‬ለኴᒓʊʧʂʅၔԠʊ EFL/ESL შ݄ʍࠜᒂᒓ‫؂‬ɬʊ௑វɴʫɾɊ¶±᮴ᆾʍᢑ٨ᎧʆɡʪɋͥఄɊࠜᒂᒓʍˏ˕ʺ́ʍ៬೿ʊɡɾʩЋᄍɶ
ɾʍʎɊR.Oxford ɩʧʒ Andrew Cohen ʨʊʧʂʅለኴ᫕ᆌɴʫɾ
Learning Style Survey ʇលɥᖏɣࠜᒂᒓ‫؂‬ɰʍᢑ٨Ꭷʆɡʪɋɲʫʊ
ʧʂʅࠜᒂᒓʍˏ˕ʺ́ʍҥϴ৷ʱᇽង҂‫─؂‬ខងɊᒴងɊភង━ʇ৷ഓ҂‫─؂‬ӑ‫؂‬Ɋ‫؂ݹ‬Ɋ᫓᪑Ɋ᫕௓ɊւଟɊ៍Ꮂ━ʇɶʅԟԠʆɬʪʡʍ
ʆɡʪɋࠜᒂˏ˕ʺ́ʍᢑ٨በʎ‫ݼ‬ኚ‫ݼ‬පʍʡʍɫ᫕ᆌɴʫʅɣʪɫɊ
ρ‫ۋ‬ʎˏ˞˿˜ˎ̎ʇʍ᫟᥸ለኴʍ࿣Ɋɡɧʅ‫ͥ׽‬ለኴᒓʍ؉ʝʫɾ
ʡʍʱᦦ૾ɶɾɋᒂဒ्ʎɊࠜश߂ʠʊ‫ࠜށ‬ʆͥ௰ʊ࠷ఆɴʫʪ PreToeﬂ ˏˉʸ─ᒴពՏɊៜড̍௮ຫɊ៦ពՏ━ʱ‫ב‬ဆɸʪɋ៬೿ࡩᡑ┒ᖓៜᖓ௮ࠜʱ࡬᫏ʇɸʪާࠍ‫ ࠜށ‬³Ɋ´ शᄉ º· ‫׾‬Ȗ¡¡89¡¡Ȗ៬೿ʇԔ೒ᦋ኏┒ࠜᒂˏ˞˿˜ˎ̎ᢑ٨Ꭷ᧖ऑ‫יۋ‬ʎ ³±±µ श · ಏɊࠜᒂˏ˕ʺ́ᢑ٨Ꭷ᧖ऑ‫יۋ‬ʎ‫׽‬श º ಏʊᜓʂɾɋᭂឞᏃೖʱᏎឞԂႾɸʪɾʠʊɊSPSS─ᏎឞԂႾᄍ PC ˓˫˞˭̃ˆ˿˶━ʱЋᄍɸʪɋԔ
೒ຫʇɶʅʎɊANOVAɊдᯈ्Ԕ೒─˅̃̉˦˙˅̍ʸ́˫ʷຫ━ɊT┅൮࠳Ɋ‫ࠍی‬Ԕ೒─˦̀˴˙˅ˏຫ━Ɋᇁ᫟Ԕ೒ʱᜓɥɋ
ለኴᆾᆔ┒²━EFL ާࠍ‫ࠜށ‬ᄉʎɊʈʍʧɥʉࠜᒂˏ˞˿˜ˎ̎Ћᄍ҂‫؂‬ʍၔ৏ɫɡʪʍɪɋʝɾᒂဒ्ʊʧʂʅʈʍʧɥʊഓआɫᄉɹʪʍɪɋ
³━‫ࠜ׽‬ᄉʎɊʈʍʧɥʉࠜᒂˏ˕ʺ́҂‫؂‬ʱପʃɪɋɼʫʡᒂဒ्ʊ
ʧʂʅ҂‫؂‬ʊ‫֊ݳ‬ɫᄉɹʪɿʬɥɪɋ´━ࠜᒂˏ˕ʺ́҂‫؂‬ʎɊࠜᒂˏ˞˿˜ˎ̎Ћᄍʇʈʍʧɥʉ᫟Фɫɡʪʍɪɋɉ ϒ ͬ ʍ ៵ ௮ ʆ ʎɊ─I━ ҳ ᜓ ለ ኴ ʱ ‫ ܛ‬ʊɊ ࠜ ᒂ ˏ ˞ ˿ ˜ ˎ ̎ ʍ ࠳
ᑵ─²-²━ʇɼʍԔᯕຫ─²-³━
Ɋࠜᒂˏ˕ʺ́─²-´━ʇɼʍԔᯕᦋ኏
─²-µ━Ɋᒂဒ्ʊ᫟ɸʪለኴ─²-¶━ʊʃɣʅ៥నʱՒɧɾাɊρ‫ۋ‬ʍለኴᆾᆔʊɼʂɾ─II━៬೿Ꮓೖɩʧʒ─III━ɼʍᒑࡗʇ─IV━ρাʍ៨ᯌʊʃɣʅᥙʘʅɣɮɋÊ¯ɉҳᜓለኴ
² ┅ ²ɉࠜᒂˏ˞˿˜ˎ̎ʇʎɉࠜᒂˏ˞˿˜ˎ̎ʇʎɊɔ਺‫ܫ‬ʍᒂৃɊᘡከɊЋᄍʱХ᥼ɸʪɾʠʊ
ࠜᒂᒓʊʧʂʅЋᄍɴʫʪͥ᥸ʍᦋ኏ʝɾʎ์ᬤɕ
─Densreau,1985━ʆɡʩɊʝɾɔፍ֫ૅɣʎ᝖ᭉʉ௟ಲʱࠜᒂɸʪɾʠʊɊࠜᒂᒓʍ‫כ‬ʪੜ‫ۑ‬ᆔɊ៖ᠪᆔɊ਺ੜᆔʉᜓթɕ─O’Malley ⓾ Chamot,1990━ʆɡʪɋOxford─²ºº±━ʎɊɴʨʊɔࠜᒂʱʧʩࡄపʊɊʧʩ௙ᥴʊɊʧ
ʩඕɶɮɊʧʩᔵ΂ᆔʊɊʧʩ՞ೖᆔʊɊʧʩంɶɣၤ຤ʊᤉ֊ɶʣ
ɮɸʪ─p8━ɕɾʠʊࠜᒂᒓʊʧʂʅ‫כ‬ʨʫʪɊӌϹᆔʉᜓթʆɡʪʇ
ɶɊˉ˵˻ˡˇ̎ˍ˽̉ᓧՏʊಢᢑᆔ৕᝸ʇʉʪᔵ΂ᆔከඐ᫟ͮʍɾʠ
ʍᦐӌʇɶʅɊɼʍᨁ᝸৷ʱᜟనɸʪɋʝɾɊPaige&Cohen─³±±³━Ȗ¡¡90¡¡ȖʨʎɊɔᆾ෋លៜʍႾពʇᇽᠪʍХ᥼ʱనሯʉᆾ෋ʇɸʪࠜᒂᒓʊ
ʧʂʅЋᄍɴʫʪɊੜᠪᆔɊɡʪɣʎ֤ੜᠪᆔʉᒑࡗʇᜓթʆɡʪɋ
─p208━
ɕʇ࠳ᑵɶʅɣʪɋ
² ┅ ³ɉࠜᒂˏ˞˿˜ˎ̎ʍԔᯕ
ɉࠜᒂˏ˞˿˜ˎ̎ʍԔᯕʎɊžʧɣលៜࠜᒂᒓʍለኴſ─Rubin:1975,
Naiman et al.:1975, Oxford:1989━ɪʨ߂ʝʂɾʇɴʫʪɋρ‫˞ˏۋ‬˿˜ˎ̎៬೿ʊЋᄍɴʫɾ SILL ʍׄ‫ۿ‬ɫ Rubin─²º¹²━ʇ O’Malley
and Chamot─²º¹º-²ºº±━ʨʍለኴɪʨম᮰ʱ‫ל‬ɰʅɣʪʇɣɥ Lee
─³±±´━ʍᒑɧఄʊɼʂʅࠜᒂˏ˞˿˜ˎ̎Ԕᯕʍᦋ኏ʱɾʈʂʅʞ
ʪɋ
²━Rubin─²º¹²━ʎɊࠜᒂˏ˞˿˜ˎ̎ʱ‫ށ‬ɬɮ ³ ʃʍ෤ᓧʊԔᯕ
ɶɊͥʃʎᇀଢ଼ᆔࠜᒂʊ᫟ФɸʪʡʍʇɶɊψఄʱ᫙ଢ଼ᆔʊࠜᒂʊ
᫟ФɸʪʡʍʇɶɊ³ ʃʍˏ˞˿˜ˎ̎ɼʫɽʫʊͬϴˁ˜ˊ̀̎ʱตʍʧɥʊԔᯕɶɾɋ
̍ᇀଢ଼ˏ˞˿˜ˎ̎┒నሯ֊Ɋဆ‫׹‬ɊᆹខɊឧઠɊୟ༨ɊटᎡᆔႾ៵
ϊɰɊཱᐵᆔႾ៵ϊɰɊᐆᒂ̍᫙ଢ଼ˏ˞˿˜ˎ̎┒ᐆᒂ෤ϥʍሯвɊˉ˵˻ˡˇ̎ˍ˽̉៨ᯌʍԢ
ᄍ³━O’Malley and Chamot ʎɊ ᖏ ɣ ESL ࠜ ᒂ ᒓ ʍ ᜓ թ ឍ ࡗ ʇ ࠷ ᰺ ̀ˋ̎˗Ԕ೒ʊʧʩɊˏ˞˿˜ˎ̎ʱϒͬʍ ´ ʃʊԔᯕɶɾɋ
̍˷˕៖ᇽˏ˞˿˜ˎ̎┒លៜໍթʍឞᄘɊᆹខɊើМʱᥱɶʅࠜᒂ
ʱᇽʩɊԧৈɸʪˏ˞˿˜ˎ̎̍៖ᇽˏ˞˿˜ˎ̎┒фɍʍࠜᒂ៨ᯌʊᇀଢ଼᫟ͮɶɊ௟ಲʗʍ஬ЀɊ‫ࡄݳ‬ʊ᫟Фɸʪˏ˞˿˜ˎ̎̍቎ϥ / ਺ੜˏ˞˿˜ˎ̎┒΂ʊࠜᒂᒓʍᇁΣˉ˵˻ˡˇ̎ˍ˽̉ʊ
᫟ͮɸʪˏ˞˿˜ˎ̎´━Oxford─²ºº±━ʍᒑɧఄʎɊˏ˞˿˜ˎ̎ʱ‫ށ‬ɬɮ ³ ʃʊԔᯕɶɊ
ɼʫʊ࢙ɸʪ · ʃʍˁ˜ˊ̀̎ʱ೻ʇɶɊɴʨʊ៍Ꮂʉ˝̎˕‫י‬ᭂʇԔ೒ʊʧʂʅɊ‫׸‬ˁ˜ˊ̀̎ʊ࢙ɸʪͬϴˁ˜ˊ̀̎ʱᒑɧɾɋ

Ȗ¡¡91¡¡ȖɲʫʨʍనᎲ᮴ᆾʱᢑ٨থॾʊᇀɸɲʇʆᢑ٨ᎧበʱЀીɶɊলާ
ɫࠜᒂˏ˞˿˜ˎ̎ʍᨃᆔ៬೿ʱࡄపʊɸʪఄຫʱ᫕କɶɾɲʇʊ
ੜᑵɫɡʪɋ─SILL ʍ៍Ꮂ᮴ᆾʊʃɣʅʎɊ༐ϊᢁ௶‫ב‬ဆ━̍ᇀଢ଼ˏ˞˿˜ˎ̎Â¯ɉឧઠˏ˞˿˜ˎ̎┒ᇽᆔ᥸᪑ɊໍթԢᄍɊ਺‫ܫ‬ʍᫎಜឧઠвପʗʍ୸ՕɊ਺‫ܫ‬ᆌдʍɾʠʍ൮ᎭʊЋʮʫʪˏ˞˿˜ˎ̎ɋÃ¯ɉ៖ᇽˏ˞˿˜ˎ̎┒ɾʇɧʏԔ೒ɊႾ៵ϊɰʍʧɥʊɊӑᆔᇽᆔথੳʱথીɊиฬɶɊᆾ෋លៜʆʍ‫ל‬дʇᆌдʍɾʠʊԢᄍɸʪˏ˞˿˜ˎ̎ɋÄ¯ɉᝆңˏ˞˿˜ˎ̎┒ɾʇɧʏᒴពͼʝɾʎ៦ពͼʍಠᇽៜʱୟ༨
ɶɊϥ់ʣЀ௮ʆ᭐ప्ʍᱝɣៜʱʣɴɶɣលᗼʊᑝɬ୳ɧʪʉ
ʈɊលៜᇽᠪʍഓआʱҶಒɸʪʇɬʊ৕᝸ʇɴʫʪˏ˞˿˜ˎ̎ɋ̍᫙ଢ଼ˏ˞˿˜ˎ̎Å¯ɉ˷˕៖ᇽˏ˞˿˜ˎ̎┒ឞᄘɊ៬௨ɊᭂͼɊᔵइࠜᒂᦋ኏ʗʍើ
Мʱᥱɶʅ‫ᜓܙ‬ԧৈʱᜓЋɸʪʍʱՕɰʪˏ˞˿˜ˎ̎ɋÆ¯ɉ਺ੜˏ˞˿˜ˎ̎┒លៜࠜᒂʊϪɥ੡਺Ɋթ෤Ɋੳ्ʱԧৈʆɬʪˏ˞˿˜ˎ̎ɋÇ¯ɉ቎ϥˏ˞˿˜ˎ̎┒ϥ់ʍͼʆɊᢑ٨Ɋψᒓʇʍ֩Տ๳ʠʪʉʈɊ
ψᒓʇʍᇁΣί໐ʱӒཛྷʊɸʪˏ˞˿˜ˎ̎ɋ² ┅ ´ɉࠜᒂˏ˕ʺ́ʇʎ
ɉࠜᒂˏ˕ʺ́ʊʎɊኚɍʍ࠳ᑵɫɡʩ௟ᓑ৔ႾʍԔᨂʆᠳ៵ɴʫʅɬ
ɾɋ─Reid:1987, Oxford:1990, Wallace and Oxford:1992, Oxford andEhrman:1993━ʝɾɊReid ʊʧʫʏɊ௮֊ʊʧʂʅࠜᒂᒓʍˏ˕ʺ́
҂‫؂‬ʎɊ‫֊ݳ‬ɸʪɲʇɫាనɴʫʅɣʪɋɾʇɧʏʸˎʸ‫۝‬ʍࠜᒂᒓʊ
ʎɊខងˏ˕ʺ́ɫ‫ݼ‬ɣʇɪɊ˿˜̉ʸ˷̀ˁʍκʣ˷˃ˍˉκࠜᒂᒓʎɊᒴងˏ˕ʺ́ʱުʟʇɣʂɾӑࡄʆɡʪ─Reid:1995━ࠜᒂˏ˕ʺ́៬೿ఄຫʍ᫕ᆌʍ΂ᆾᆔʎɊࠜᄉʇ௟जʍˏ˕ʺ́ʍͭͥᔸɫঃ
ɬᢰɲɸපɍʉͭहʉᏃೖ─АɊࠜᄉʍզࠜੜธʍ‫ވڄ‬Ɋ௟जʍᔵд‫ވڄ‬ʉʈ━ʱᦪɰʪʇ‫ీ׽‬ʊɊࠜᒂᒓɫᔵԔʍˏ˕ʺ́ʱ៖ᠪɸʪɲ

Ȗ¡¡92¡¡ȖʇʆɊʧʩᔵዒɶɾࠜᒂᒓʱᓑʅʪɲʇʆɡʂɾʇɣɧʪ─Filder andHenriques:1995━ɋ
ɉࠜᒂᒓʍ҂‫؂‬ʱᥙʘʪž೘ᎻʞſʇɶʅᯇᐡʊЋᄍɴʫʅɬɾʍɫɊ
─Myers-Briggs Type Indicator━ʆ²ºµ± शϐʊ᫕ᆌɴʫɾ ²žMBTIſ
ࠜᒂˏ˕ʺ́ʡ؉ʟ৷ഓ˕ʺ˭ʍ៬೿ʊᄍɣʨʫɾɋͥఄɊʧʩࠜᒂᆾ
ᆔʊ࿶࿢ʱɡʅɾ Felder and Soloman─²º¹º━ɫᒑഛɶɾ ³žIndex of
Learning StyleſʎɊँࠜᧅʣ৔ႾࠜԔᨂʍࠜᒂᒓʍɾʠ᫕ᆌɴʫɾʡ
ʍʆɡʪɋɲʫʨʍࠜᒂˏ˕ʺ́៬೿ຫʎɊɼʫɽʫ˼̉ˆ৔Ⴞࠜʍ
৷ഓԔ೒ʍႾ៵ɪʨড়ᄍɴʫɾʡʍʆɊɶɪɶ Felder ʨʍž೘ᎻʞſʎɊ৷ഓ˕ʺ˭ɿɰʆʎʉɮᇽង˕ʺ˭ʊʡល‫ו‬ɶʅɣʪɲʇɫɊີᆾ
ʆɬʪɋ
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৷ഓ˕ʺ˭ʱ؉ʟ º ʃʊ֙ԕʂɾž೘ᎻʞſʇɶʅᜟనɸʪɋɼʫʎɊ
SAS─Style Analysis Survey━
─Oxford,1993━ʇɶʅᨃᆔࠜᒂˏ˕ʺ
́៬೿ᢑ٨ᎧʇʉʂʅɊኚɍʍࠜᒂˏ˕ʺ́ለኴʍ૜์ʊড়ᄍɴʫʅɣ
ʪɋOxford─³±±²━ʎɊࠜᒂˏ˕ʺ́ʎɊžᆏŻᵋſɊžɡʪ┅ʉɶſʇɣɥʧɥʉࡩඐᆔʉʡʍʆʎʉɮɊͥᕓʊ᥸ᏙɶʅɣʅɊ‫ݼ‬ᮅᆔʊ᫟ʮ
ʩɫɡʪʇ៥నɸʪɋɾʇɧʏɊɡʪࠜᒂᒓʎɊ‫؂ݹ‬ʧʩʟɶʬӑ‫˕؂‬ʺ˭ʆɡʩɊ‫ీ׽‬ʊខងᆔɊᒴងᆔɿɫɊ࠷ᣊᆔʆʎʉɣʇɣɥʧɥʊ
ᜟႻʆɬʪɋʝɾ Oxford─³±±´b━ʎɊࠜᒂˏ˕ʺ́ʍ࠳ᑵʱɔࠜᒂᒓ
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ʺʍᇁΣί໐ʣ‫ף‬ᥙ៥నʱުʟɋ

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ᇽʍ֫ៜʱ௮ᓬɪʨΜ੍ɸʪʧɥʉӚᬜʎᦪɰɾɣɋ

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ពɸʪɾʠʊಐᄍʇɶʅͫឧʍԔᯕʱᒑɧžLearning Style Surveyſʇɣɥᢑ٨ᎧʱЀીɶɾɋɼʍ‫ܛ‬ቃʇʉʂɾʍɫ Oxford ʍᒑഛɶɾ
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ࠜᒂˏ˞˿˜ˎ̎ʍ៬೿┒ɉEFL ާࠍ‫ށ‬ᄉɫၔʊЋᄍɶʅɣɾࠜᒂˏ˞˿˜ˎ̎ʎɊ˷˕៖ᇽʇ
ᝆңˏ˞˿˜ˎ̎ʆɡʂɾɋɲʍᏃೖʎɊSILL ʱԢᄍɶɾʸˎʸψ‫۔‬ʍ EFL ࠜᄉʍˏ˞˿˜ˎ̎Ћᄍ҂‫៬؂‬೿ʇ᥎ϯɶʅɣʪɋͥఄɊឧઠ

Ȗ¡¡105¡¡Ȗˏ˞˿˜ˎ̎ʍЋᄍᯇ्ɫͥᄰϵɣव‫ۮ‬ђʱቌɶɾʍʎɊੜ‫ݹ‬ʉᏃೖʆɡʂɾɋ࠷ᬫ‫ݼ‬ɮʍఖಢκࠜᒂᒓʎɊ֫ៜʣ௮ዞʱឧઠɸʪʣʩఄʆࠜ
ᒂɶʅɣʪɪʨʆɡʪɋႾᄒʇɶʅᒑɧʨʫʪʍʎɊψʍለኴᒓʡବ
஍ɶʅɣʪᥱʩɊឧઠˏ˞˿˜ˎ̎ʊ؉ʝʫʪ᮴ᆾɫఖಢʍ EFL ࠜᒂᒓʍ࠷਺ʊຣʂɾӑࡄɫɡʝʩʉɪʂɾʇɣɥΜ੍ɫʆɬʪɋˏ˞˿˜ˎ̎ʍЋᄍʎɊᇁ᫟৷Ԕ೒ʊʧʂʅɊΣɣʊ᫟᥸ɶɡʂʅɣʪɲʇɫា
నɴʫɾɫɊၔʊ˷˕៖ᇽʇ៖ᇽˏ˞˿˜ˎ̎ʎɊψʍˏ˞˿˜ˎ̎ʱ᥸உɴɺʪžͼ৔ᆔˏ˞˿˜ˎ̎ſʇʉʂʅɣʪɲʇɫΜ੍ʆɬɾɋ
ɉࠜᒂˏ˞˿˜ˎ̎ЋᄍʎɊᒂဒ्ʊं‫ױ‬ɴʫʪɪʇɣɥᅃ٨ʊࡩɶʅ
ʎɊᒂဒ्ʊʧʂʅʮɹɪʉഓआɫ᝾ʨʫɾɋᒂဒ्ʍᱝɣࠜᒂᒓʎɊ
ӂϹᆔʊˏ˞˿˜ˎ̎Ћᄍᯇ्ɫɊᒂဒ्ʍϵɣࠜᒂᒓʊɮʨʘʅ‫ݼ‬ɣʇᒑɧʨʫʪɋɶɪɶ࠷ᬫʊಐੜआɫ‫ࡸݼ‬ԎɾʍʎɊ˷˕៖ᇽʇ቎ϥˏ˞˿˜ˎ̎ʊɩɣʅɿʂɾɋɲʫʨʍˏ˞˿˜ˎ̎ʍͬϴˁ˜ˊ̀̎ʱ᝾ʪʇɊžᕩɣࠜᒂᒓſʍЋᄍɸʪࠜᒂˏ˞˿˜ˎ̎ʍ಻ϗɫࡸɶໜɪ
ʒɡɫʂʅɮʪɋͥఄʆɊψʍˏ˞˿˜ˎ̎˕ʺ˭ʊಐੜआɫɼʫʚʈ
ԎʉɪʂɾႾᄒʇɶʅᒑɧʨʫʪʍʎɊSILL ᢑ٨ᎧʆʎɊЋᄍᯇ्ʍࢅ्ʎɡɮʝʆ᜴᰺ᒓʍ΂ឍᆔԟఀʊʥɿʌʨʫʅɣʪʍʆɊфκआɫᄉɷʪ‫׭‬ᓧ৷ɫɡʪɲʇɋʝɾɊၔʊᒂဒ्ɫᱝɣࠜᒂᒓʊʉʪʇɊੜ
ᠪᆔʊЋᄍɸʪˏ˞˿˜ˎ̎ɫ༜ʪʇᒑɧʨʫʪʍʆɊ˝̎˕ͫʍ௦ࠒ
ɫɼʫʚʈᱝɮʉʨʉɣ‫׭‬ᓧ৷ɫɡʪɲʇʉʈɫɡɱʨʫʪɋψʍለኴᒓɫɣɥʧɥʊɊɲʍͭᢷʱᝆɥɾʠʊʡᨃᆔለኴʇ͹ᜓɶɾᢑᆔለኴ
ʍ৕᝸৷ʱ੡ɷɾɋ
ࠜᒂˏ˕ʺ́ʍ៬೿┒ɉρ‫ۋ‬ʍ៬೿ʆʎɊEFL ާࠍ‫ށ‬ᄉʍପʃˏ˕ʺ́ʍ҂‫؂‬ʎӂϹᆔʊͼ॔ʆɡʂɾɫɊᇽង˕ʺ˭ʆʎɊខងˏ˕ʺ́‫ުڏ‬ɫᒴងʣ࠷ᣊʧʩʡ
‫ݼ‬ɪʂɾɋ৷ഓ˕ʺ˭ʆʎɊӑ‫ުڏۿ؂‬ɫ‫ۿ؂ݹ‬ʧʩ‫ݼ‬ɮɊ᫓᪑‫ުڏۿ‬ɫ᫕௓‫ۿ‬ʧʩ‫ݼ‬ɪʂɾɋͥఄɊւଟ‫ۿ‬ʇ៍Ꮂ‫ۿ‬ʊɩɣʅʚʇʲʈ‫׽‬ђʇʉʂɾʍʎɊɲʍ ³ ʃʍˏ˕ʺ́ɫΜ੍ɶʅɣɾʚʈࡩඐᆔ৷ഓʱପɾ
ɹɊࠜᒂᒓɫɼʫʨʱ‫ీ׽‬ʊପʃ‫׭‬ᓧ৷ʱቌٖɶʅɣʪɋψለኴᒓʍᏃ

Ȗ¡¡106¡¡Ȗೖʇʃɬ‫׹‬ʮɺʅʞʪʇɊࠜᒂᒓʍ‫۔‬๥৷ɿɰʆʎʉɮɊ࡬௒ɸʪࠜ٨
ʍኚᯕʊʧʂʅʡɊࠜᒂˏ˕ʺ́҂‫؂‬ʍᦒɣɫʆɬʪʇᒑɧʨʫʪɋࠜ
ᒂˏ˕ʺ́ʍᇁ᫟‫ۑ‬ʱ᝾ʫʏɊ᫓᪑ɊខងɊᒴងɊԔ೒ʊ᫟᥸৷ɫ᝾
ʨʫɊψఄ᫕௓ɊւଟɊ࠷ᣊɊᒴងʊʡ‫׽‬පʍ᥸உɫ᝾ʨʫʪʧɥʊ৲
ɥɋɲʍɲʇʎɊͥʃʍˏ˕ʺ́҂‫؂‬ɫɼʫʇ᥸உɸʪψʍˏ˕ʺ́ʍ
ኚᯕʡ຅࠳ɸʪ᝸Ꭻʱ؉ʲʆɣʪɲʇʱቌɶʅɣʪʇᒑɧʨʫʪɋ
ɉᒂဒ्ʇࠜᒂˏ˕ʺ́ʍ᫟᥸ʊʃɣʅលɧʏɊ‫ށ‬ɬɮᆾዒʂɾഓआʇ
ɣɥʍʎ᝾ʨʫʉɪʂɾɫɊᒴងˏ˕ʺ́ʇ᫓᪑ˏ˕ʺ́ʱ‫ުڏ‬ɸʪࠜᒂᒓɫᒂဒ्ʍᱝɣˆ́̎˭ʊ‫ݼ‬ɪʂɾͥఄʆɊ࠷ᣊˏ˕ʺ́ʱ‫ުڏ‬ɸʪࠜᒂᒓɫᒂဒ्ʍϵɣˆ́̎˭ʊ‫ݼ‬ɪʂɾɋᒴងˏ˕ʺ́‫ުڏ‬ᒓɫᒂဒ्ʍᱝɣˆ́̎˭ʊ‫ݼ‬ɪʂɾႾᄒʇɶʅᒑɧʨʫʪʍʎɊខង਺‫ܫ‬ʣϹ᰺ʊᯈʨɹʇʡᮬ‫ܫ਺ݩ‬ɿɰʆၑΟʱႾពɸʪɾʠʊʎɊᆾ෋លៜʆ
਺‫ܫ‬ʱႾពʆɬʪᓧՏɫᱝɰʫʏᱝɣʚʈʧɣʇɣɥɲʇʎࡄపʊΜ੍ʆɬʪɫɊᥤʊᒴងˏ˕ʺ́҂‫؂‬ɫɡʪࠜᒂᒓʎɊʧɣࠜᒂᒓʊʉʪ‫׭‬ᓧ৷ɫᱝɣʇɣɧʪɪʈɥɪʎɊψʍࠜᒂˏ˕ʺ́ʇʍӎʌ‫׹‬ɣʱ៍Ꮂʊ៬ʘʅ᝾ʉɰʫʏԔɪʨʉɣɿʬɥɋͥఄɊ࠷ᣊˏ˕ʺ́ʇᒂဒ्ʍ
᫟ФʱᒑɧʪʉʨɊࠜᒂᒓʍᒂဒ्ɫϵɣɾʠʊ࠷ᣊˏ˕ʺ́ʱࠜᒂ์
ᬤʇɶʅ৕᝸ʇɸʪʍɪɊૅɣʎɊࠜᒂᒓʍˏ˕ʺ́‫ުڏ‬ɫ࠷ᣊᆔʆɡ
ʪɾʠɊPre-Toeﬂ ˜ˏ˞ʍʧɥʉᮀᆔឞ༨ఄຫʆᒂဒ्ʱ຅࠳ɸʪీ
ʊɊʧɣીೖʱԎɶɬʫʉɣʍɪ᝾ඐʠʪ৕᝸ɫɡʪɿʬɥɋɣɹʫʊ
ɶʅʡɊᇽង˕ʺ˭ʍˏ˕ʺ́ʊᒂဒ्ʍआɫ᝾ʃɪʂɾʇɣɥɲʇ
ʎɊɲʫʨʍˏ˕ʺ́ʎࠜᒂᒓʊ‫࠳ۓ‬ᆔʉʡʍʆʎʉɮɊ՞ೖᆔఄຫʊ
ʧʂʅɲʫʨʍˏ˕ʺ́Ћᄍʱԧৈɸʪɲʇʆࠜᒂ՞ೖʊᏃʒʃɮ‫׭‬ᓧ৷ʡᒑɧʨʫʪɋ
ࠜᒂˏ˞˿˜ˎ̎ʇࠜᒂˏ˕ʺ́ʍ᫟Ф৷┒ɉρ‫ۋ‬ʍ᜴᰺ᒓʍၔ৏ʇɶʅɊࠜᒂˏ˕ʺ́ʍͼʆᮂणʊࠜᒂˏ˞˿˜ˎ̎Ћᄍʇ᫟ФɫɡʪʍɫɊᒴងɩʧʒ᫓᪑ˏ˕ʺ́ʆɡʪɲʇɫԔ
ɪʂɾɋҳʍ Oosuga─³±±¶━ʍለኴʆʎɊࠜᄉ᜴᰺ᒓʍԔ೒ᏃೖʆɊ
ខងɩʧʒ᫓᪑ˏ˕ʺ́ɫɊӂʅʍˏ˞˿˜ˎ̎ʇᇁ᫟ɫɡʂɾɲʇɫ

Ȗ¡¡107¡¡Ȗ‫ؙܫ‬ɴʫʅɣʪɋጅᒓʍለኴ─Iwasaki,2005━ʆʎɊᒴងˏ˕ʺ́ʍ
ʚɥɫខងʧʩʡࠜᒂˏ˞˿˜ˎ̎ʇʍ᫟Фɫও៬ɴʫʪᏃೖʇʉʂ
ɾɋাఖʍለኴԔ೒ʆɊ᜴᰺ᒓʍɥʀᒂဒ्ʍϵɣˆ́̎˭ʊɩɰʪˏ
˕ʺ́̍ˏ˞˿˜ˎ̎ʍᇁ᫟ʱ៬ʘɾʇɲʬខងʇ᫓᪑ˏ˕ʺ́ɫ΂ʉˏ˞˿˜ˎ̎Ћᄍʇ᫟᥸ɸʪɲʇɫʮɪʂɾɋ‫ށ‬᮶᡼ʍለኴʆʎɊ᜴
᰺ᒓʍᒂဒ्ʊʃɣʅភʫʅɣʉɣɾʠɊɲɲʆ֫ᎣʉᏃ៵ʱԎɸɲʇʎԎಿʉɣʇ৲ɥɫɊ‫׭‬ᓧ৷ʇɶʅᒑɧʨʫʪʍʎɊࠜᒂᒓʍᒂဒ्ʊ
ʧʂʅުʝʫʪࠜᒂˏ˕ʺ́ʇɣɥʍɫɡʩɊɼʍˏ˕ʺ́ʊড়ɷɾ
ࠜᒂˏ˞˿˜ˎ̎ʱࠜᒂᒓʎᦦ૾ɶʅɣʪʍʆʎʉɣɪʇɣɥΜ੍ʆɡʪɋ·┆ρাʍ៨ᯌ
ɉOxford ʍࠜᒂˏ˞˿˜ˎ̎ᢑ٨Ꭷʍӑࡄʱ‫ב‬ᒑʊɶʉɫʨɊఖಢʍ
EFL ࠜᒂᒓʍႻၤʊɡʂɾᢑ٨ᎧʱᝒЀɸʪɾʠʊʡɊጅឧຫɊʺ̉
˕˩˻̎ຫɊʉʈʱᥱɶʅ᜴᰺ᒓɪʨʧʩᢑᆔʊ៍ɶɣ˝̎˕ʱ‫כ‬ʩɊᢑ٨ᎧʊՒɧʅɣɮ৕᝸ɫɡʪʇ੡ɷʪɋ
ɉρ‫ۋ‬ʎɊ៍ɶɣԔ೒ɫԎಿʉɪʂɾɫɊPre-Toeﬂ ʍͼʆ˕ˏ˅ʍᦒ
ɣ─̀ˏˡ̉ˆɊៜড̍௮ຫɊ̀̎˝ʹ̉ˆ━ʊʧʂʅࠜᒂᒓʎᦒʂɾˏ˞˿˜ˎ̎ʱЋɣԔɰʅɣʪ‫׭‬ᓧ৷ɫԔ೒ͼʊ᝾ʨʫɾʍʆɊρাʎ࠷ᬫʍ˕ˏ˅ʱᥱɶʅࠜᒂᒓɫʈʍʧɥʉˏ˞˿˜ˎ̎ʱЋᄍɸʪɪʊ
ʃɣʅᥟᣃ៬೿ʱᜓɣɾɣɋ
ɉʝɾɊࠜᒂˏ˕ʺ́ʍ៬೿᮴ᆾʊɴʨʊ៍Ꮂʉˏ˕ʺ́ʍၔ৏ʱՒ
ɧɊࠜᒂᒓʍˏ˞˿˜ˎ̎ЋᄍʇʍᇁΣЀᄍʊʃɣʅለኴʱɶʅɣɬɾ
ɣɋɴʨʊɊɲʍ៬೿ʇɼʍԔ೒ᏃೖʱࠜᒂᒓѮʊ˫ʹ̎˟˦˙˅ɸʪɲʇʆࠜᒂᒓʍੜธ─ࠜᒂթ෤━ʣɼʍাʍࠜᒂ՞ೖ─࠷ᬫʍဒᦑ्ʍ
‫━ͫ؂‬ʊʈʍʧɥʉম᮰ʱ‫ו‬ʛɸɪᥟᣃ៬೿ʱោʞʪɲʇʎɊρাʍ៨ᯌʆʡɡʪɋ

Ȗ¡¡108¡¡Ȗີ᧽┒²┆MBTI ʍ៥న²

C.G. ˼̉ˆʍᎃቛԔ೒‫ۿ‬Ⴞ៵ʊ‫ܛ‬ʄɮ৷ഓᢑ٨Ꭷɋׄ‫ۿ‬ʆʎɊ˼̉

ˆʍ˕ʺ˭Ⴞ៵ʎκ᫙ʱɊǋ‫؂ݹ‬Żӑ‫؂‬Ɋǌᇽង┅ᇀ੡ɊǍ৲ᒑ┅੡਺ʍ ´ ʃʊԔᯕɶɾɋাʊɊIsabel Briggs-Myers ɫంɶɮǎԟఀ┅៖ᇽʱՒɧɾɋ಍ᎹᆔʊɊɲʍ µ ʃʍࡩඐᆔᮾ‫ܕ‬ʍᎻʞ‫׹‬ʮɺʆ ²· ኚʍ৷ഓ˕ʺ˭ʱɊАɧʏ ISTJ─ӑ‫؂‬ɊᇽងɊ৲ᒑɊԟఀ━ʣ ENFP─‫ݹ‬‫؂‬Ɋᇀ੡Ɋ੡਺Ɋ៖ᇽ━ʇɣɥʧɥʊ᝿࠳ɸʪʧɥʊʉʂɾɋɲʍᆾᆔ
ʎɊ৷ഓʍԔɪʩʣɸɣႾ៵ʱ࠷ᬫᆔʆκɍʍᄉໍʊಐᄍʊɸʪɲʇʆ
ɡʪɋᮾ‫ܕ‬ǋʎɊκʊࡩɸʪʾˣ́˄̎ᜟႻʍཆʇɼʍఄ‫؂‬৷Ɋǌʎ਺‫לܫ‬ႾʍʣʩఄɊǍʎ਺‫ܫ‬ԂႾʍχఄɊǎପʂʅɣʪ਺‫ܫ‬ʍूʠఄʆɡ
ʪɋ
³┆Index of Learning Style ʍ៥న³ˤ̎ˏˁ̃˿ʺˠࣾዒ‫ࠜށ‬ʆ R.M. Felder ʇ B.A. Soloman ʊʧʂʅ᫕ᆌɴʫɾʡʍʆɊᢑ٨Ꭷʎ µµ ࡩʍᢑ٨ʆථીɴʫʅɣʪ─ᢑ٨
ʊʎɊ৕ɹ─a━‫ד‬ʎ─b━ʆ‫ۋ‬ጏɸʪʧɥʊʉʂʅɣʪ━ӂʅʍ࿢௦ʎɊµ ʃʍࡩඐᆔᮾ‫ܕ‬ʊԔɰʨʫɊᮾ‫ܕ‬๗ʊɊࡩඐᏺͫʍᆾᆴʩʊႻɴ
ʫʪɋµ ʃʍᮾ‫ܕ‬ʎɊᜓթˏ˕ʺ́┅৲ᒑˏ˕ʺ́Ɋᇽងˏ˕ʺ́┅ᇀ੡ˏ˕ʺ́Ɋខងˏ˕ʺ́┅‫ף‬ᥙˏ˕ʺ́Ɋ᥸Ꮩˏ˕ʺ́┅ւଟˏ˕ʺ
́ʆɊψʊ Felder ʎɊटᎡᆔˏ˕ʺ́┅ཱᐵᆔˏ˕ʺ́ʱ ¶ ᄰᆾʊՒɧɾለኴʡɡʪ─²º¹¹Ɋ²ºº´━ɋ‫ב‬ᒑ௮ႈ
Arai, Kiwa. ᖶ Υ ᡴ ‫( ح‬2000). Language LearnersŽAwareness ofLearning Strategies- A Survey on Japanese College Students
Learning English-.─ࠜᒂˏ˞˿˜ˎ̎ʊࡩɸʪࠜᒂᒓʍੜᠪŻᖓៜʱࠜᒂɶʅɣʪఖಢκ‫ࠜށ‬ᄉʱࡩᡑʇɶɾ៬೿Ż━Bulletinof Toyo Gakuen University , No.8, 2000. 57-66.

Ȗ¡¡109¡¡ȖBialystok, E. (1979). The role of conscious strategies in second language proficiency. The Canadian Modern Language Review ,35, 372-394.

Chamot, A.U. & Kupper. L. (1989). Learning strategies in foreign
language instruction. Foreign Language Annals , 22, 13-24.
Cited in Takeuchi (2001).

Cohen, A. D. & Dörnyei, Z. (2002). Focus on the Language Learner:
Motivation, Styles and Strategies. Schmitt, Norbert (ed.). An

Introduction to Applied Linguistics , 170-190. London: Edward
Arnold.

Cohen, A. D. & Oxford, Rebecca L. (2001). Learning Style Survey for

Young Learners :Assessing your own Learning Styles .
ɉɉɉhttp://www.carla.umn.edu/about/proﬁles/Cohen.html
Cohen, Andrew D., Oxford, R.L., & Chi, Julie C. Learning Style

Survey: Assessing Your Own Learning Styles
ɉɉɉhttp://www.carla.umn.edu/about/proﬁles/Cohen.html
Dansereau, D. F. (1985). Learning strategy research. In Judith W.
Segal, Susan F. Chipman and Robert Glaser (Eds.) , Thinking

and learning skills: Relating learning to basic research, vol. 1.
Hillsdale, NJ: Erlbaum. 209-240.

Ehrman, M. & Oxford, R.L. (1989). Effects of sex differences, career
choice, and psychological type on adult language learning
strategies. Modern Language Journal , 73:1, 1-13.

Ȗ¡¡110¡¡ȖEhrman, M. & Oxford, R.L. (1990). Adult Language Learning Styles
and Strategies in an Intensive Training Setting. The Modern

Language Journal , 74:3, 311-327.
Felder, R.M. & Henriques, E.R. (1995). Learning and Teaching
Styles in Foreign and Second Language Education. Foreign

Language Annals , 28, No.1, 1995, 21-31.
Geyer, P. (1995). Quantifying Jung:The Origin and Development of

the Myers-Briggs Type Indicator─r) , MSc Thesis, Universityof Melbourne. www.petergeyer.com.au Page updated: 29 Jun
04

Goh, C. & Kwah, P.F. (1997). Chiese ESL students’ learning strategies: A look at frequency, proﬁciency and gender. Hong Kong

Journal of Applied Linguistics , 2, 39-53. Cited in Bremner(2003).

Hancock, Z. (2002). Heritage Spanish Speaker’s Language Learning
Strategies. ERIC Digest . Washington.D.C: ERICɉɉɉClearninghouse on Lagnagues and Linguistics.
ɉɉɉhttp://www.cal.org/resources/digest/0206hancock.html.
Hayashi, H. (1990). On the Variety of Learning Strategy Use among

ESL Learners . Paper Read at the Rokko English Linguistics
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Applied Linguistics 10 (4) , 418-437.
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Styles in East Asian Contexts. The Internet TESL Journal .
ɉɉɉhttp://iteslj.rog/Techniques/Zhenhui-TeachingStyles.html
ɉ༐ϊᢁ௶ 1ɉSILL (version7.0) ᢑ٨Ꭷ (A. ఖಢៜឰ )ɉɉᢁ௶ 2ɉLearning Style Survey (A. ఖಢៜឰɊB. ׄ௮ )ɉȖ¡¡115¡¡Ȗᢁ௶ ²-AȖ¡¡116¡¡Ȗᢁ௶ ²-AȖ¡¡117¡¡Ȗᢁ௶ ²-AȖ¡¡118¡¡Ȗᢁ௶ ³-AȖ¡¡119¡¡Ȗᢁ௶ ³-AȖ¡¡120¡¡Ȗᢁ௶ ³-AȖ¡¡121¡¡Ȗᢁ௶ ³-BȖ¡¡122¡¡Ȗᢁ௶ ³-BȖ¡¡123¡¡Ȗᢁ௶ ³-BȖ¡¡124¡¡ȖThe Effect of Short-term Stays in English
Speaking Countries on Attitudes
Toward Learning and Using English
Kenneth E. Williams
Introduction
Having taught English at the high school, junior college, anduniversity levels in Japan for twenty-ﬁve years I have noticed thatmany students who join my classes are better at conversational
English than in the past. This positive change can be attributed to avariety of factors, but the one that stands out to me is the increasing
number of students who have spent an extended amount of timein English speaking countries or who have been in non- English
speaking countries but have attended English-medium international
schools. Improvement in conversational English ability in relation
to extended exposure to English in situations such as these is not
surprising.
Besides the increase in the number of young Japanese of alllevels, elementary through high school, who have spent an extended
amount of time abroad in English speaking countries, there has
been an even greater number who have been to English speaking
countries for short-term stays. Most likely these short visits werevacation trips, but some students have gone abroad to participate insporting events, do volunteer work, attend conferences, along withother reasons. Various studies have examined the effect of longterm stays abroad on students primarily from Western countries(e.g., Aveni, 2005; Carlson, Burn, Unseem, and Yachimowicz, 1990;
Nash, 1976). On the other hand, little if any research has beenȖ¡¡125¡¡Ȗaccomplished on the effect of short-term stays of Japanese students
in countries where English is the ﬁrst language or the language of
instruction in school (Kumagi, 1977).

Aim of the StudyIn these brief research notes, I would like to report on an
ongoing study I am conducting on the effect of short- term stays
abroad on Japanese learners of English. The purpose of the study is
to determine if there is any effect on Japanese university students’attitudes towards speaking and listening to English in their formal
English classes and their general attitudes towards studying
English after they return to Japan from their short stay abroad. My
hypothesis is that even a short-term visit has a positive effect on
studentsʼ attitude towards learning and using English. In this study,a short-term visit is defined as a month or less, and it had to bewhen the student was in high school or later. The purpose of the visit
could have been for any reason except to study English, and the stayneeded to be in a country that used English as a ﬁrst language.

MethodɉParticipants . The participants in this study were 155 Japanese
university students enrolled in three coeducational elective
conversational English classes in Japan. Students were told thatparticipation was voluntary. All of the teachers were native English
speakers.

ɉData collection . An original anonymous questionnaire written in
Japanese was used to collect data for this study. First, the questionnaire asked for the students’ age, gender, and year in school. Next
it asked if they had spent time out of Japan when they were a highȖ¡¡126¡¡Ȗschool or college student. If the response was yes, students wereasked what country they had gone to, how long they stayed there,
and what they did there. Space was allowed for students who had
been outside of Japan more then one time. Finally, 36 statements
were presented to gather information on the students’ attitudes
towards attending formal conversational English classes andexpressing themselves in English. Responses were measured on aﬁve-point Likert scale from strongly agree to strongly disagree.

ɉData analysis. The number of students reporting that they had
been outside of Japan was 87. Sixty-eight reported that they had
never left Japan. Questionnaires with information missing and thoseindicating that the student had been outside of Japan but did not ﬁt
the parameters of the study were eliminated. From the remaining
questionnaires, random samples of 42 from the been-abroad groupand 46 from the not-been-abroad group were analyzed. After tallying
the students’ responses, an average for each response was calculated,
and the averages of the two groups were compared.

Results
ɉThese research notes present only the preliminary results of thispilot study. I will present a broad picture of what was found so far,saving a detailed description for a later paper after having a chance
to analyze the questionnaire in detail, revise it, check it again, andadminister a ﬁnalized version to a larger number of students.

ɉDesire to attend English class. Nine percent of the students inthe been-abroad group reported that they strongly agreed with thestatement about desiring to attend English class which was nearly
identical to the 8 percent reported by the not-been-abroad group.

ɉDesire to study more English . Nine percent of the students inȖ¡¡127¡¡Ȗthe been-abroad group reported that they strongly agreed with thestatement about desiring to take more English language classes in
the future, which was nearly identical to the 10 percent reported by
the not-been-abroad group.

ɉPerception of spoken English ability. When asked if they felt that
other students spoke English better then they did, 30 percent of the
Been Abroad Group strongly agreed, in contrast to 16 percent of the
not-been-abroad group.

ɉSpeaking English in class. When asked if they had problems
speaking English in class, 10 percent of the been - abroad groupstrongly agreed in contrast to 3 percent of the not - been - abroadgroup. Other questions about classroom performance followed asimilar pattern.
For other parts of the questionnaire, the results were similar.

Preliminary Conclusion
ɉAs explained above, I have purposely not gone into detail in reporting these preliminary results. The overall results, however, do suggest that there is little if any difference between the two groups intheir attitude toward formal English learning in general. However,in regard to their attitude towards their ability to speak English,
the group that had spent a short time abroad in English speaking
countries responded more negatively about their perceived abilities
then those who had never left Japan. These preliminary ﬁndings run
contrary to the original hypothesis that a short-term stay abroad has
a positive effect on students’ attitudes towards learning and using
English. The next step in this research is to determine whether
these ﬁndings hold up to further analysis, and if so, what may be thepossible reasons for these results.

Ȗ¡¡128¡¡ȖÂäìïðøíæåèîæïõ
I would like to thank Melvin R. Andrade for his helpful advice.

Selected References
Aveni, V. (2005). Study Abroad and Second Language Use : Construct -ing the Self . Cambridge, UK: Cambridge University Press.
Carlson, S. J., Burn, B. B., Unseem J., & Yachimowicz, D. (1990).

Study Abroad : The Experience of American Undergraduates .
New York: Greenwood Press.
Kumagai, F. (1977). The effects of cross - cultural education on
attitudes and personality of Japanese students. Sociology of

Education , 50(Jan.), 40-47.
Nash, D. (1976). The personal consequences of a year of study
abroad. The Journal of Higher Education , 47(2), 191-203.

Ȗ¡¡129¡¡Ȗࢨу‫ނ‬৔ɉɖᖭʍಢɗʊʃɣʅ

ɉಒɉᧅɉᥱɉࠍ

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ᦐʱ૨ʂʅɣʪɲʇʊʎ᱉ɮʏɪʩʆɡʪɋϧᏎ௮֊ʇɶʅʍព៥ಅɊ
ᖭʍЀຫ̍࿢Գʍ௟୏ಅɊᖭᦐӌ̍ᖭ࠺ʍӟᇍᭂɊᖭʍ࠰֏ʍϧឧɊ˃̀ˏ˞௟ʉʈ࠰௟ʇʍ᫟᥸ʱ៵ɷɾʡʍɊႻϐʍ቎ϥʍͼʆʍ˨̎̀̉
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ɉ‫׽‬ɷಅൕʊ͹ʲʆʎɣʪɫɊɖᖭʍಢɗOkakura-Kakuzo: The Book

of Tea ─²º±·━─²━ʎɊᖭᦐʱ΂ᯌʇɶʅ࢘᫕ɴʫɾఖಢ௮֊៵ʇɶʅɊ
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Ernest F. Fenollosa─²¹¶´-²º±¹━ʍᥱឰʇɶʅɊᑬ᜖‫ق‬ʍ‫י‬ᭂʱ૜ϧɣɊຫᬟࡨ‫ݿ‬๑ʍ௚ͳឍᮬ҈ʱͳʊ᫕૛ɸʪʇɬʊዒʀϥʂɾɲʇʆᇽ
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ʆɊʾ̀ˏ̍ˆ̀̎̀ Elis Grilli ʎɣɥɋɉɲʍಢʎࡸ௦ʍʾ̀̎˞ʊ‫؂‬ɰʅಅɪʫɾʍʆɸɋ೅ຼʇ᝷ຼʇ
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ᗾᒓʎ৲ʂʅɣɾɼɥʆɸɋʇɲʬɫɊ೅ຼʍ৲੍ʱႾពɸʪ᪌
ʱ᝾ԎɺʪʇުើʆɶɾɋࢨуʍໂࡗՏʇ৲ɣʣʩɊᕁ‫ء‬ʱɼɼʪ‫਺ם‬ᆔʉ௮ϹʆɊࢨуɫΜ੍ɶɾϒͫʊ‫ݼ‬௦ʍ៦ᒓʱ႘ৃɶɾ
ʍʆɸ─µ━ɋɉɖᖭʍಢɗʍࠬӂʉᒍឰɫɊࢨуᄒͪᦿʍঈࠍɊಳࢨ֬ឰʆࢫາ௮ॏ
ɪʨԎ၅ɴʫɾʍɫ ²º³º शʆɡʪɋɼʍɔʎɶɫɬɕ─¶━ʊᄒͪᦿʎɊ
ɔᖭʍϥʊ᫟ɸʪኚɍʍ᫗៯ʣʨ੡੍ʣʨʱ߫ςʇɶʅκᦐʱៜʩᒐᖷ
ʇቨᦵʇʱ៥ɬɊʑɣʅʎᕾ᜖ʍ᪽ᢋʊʡ‫ו‬ʲɿʡʍʆɊ˦˕̎ʍ‫ۣ۔‬ʍ๥ʱɶʅɊ᎝ᖭʍကʍɪʉɾʊᯞ࿖ᨋʍဉɧʍԠ‫ۨނ‬ʍɡʪɲʇʱɊ
ͥᥱʩ‫׹‬࿢ᜓɪɺʪಅၑʇɶʅʎɊɩɼʨɮɲʫʱඐᔸʇɸʘɬɪʇɊ
ɡɧʅᔵԔʎᒑɧʪɕʇಅɣʅɣʪɋ
ɉ³±±¶ श º ಏɊ˲ˏ˞̉ᑬ᜖ᰄʱឭʫɊ˳̎˚˴ˏ಻᎜᏾Ꮓ ²±± शʱឧ৤ɶɾၔԠ࢘ቌɔឧ᩻ɴʫɾૌΝŻำ‫װ‬ʇᄘ҈ʊ฾ʪఖ᭭ૌΝŻɕʱ᝾ʪ෤ϥɫɡʂɾɋంᒫឧΟɊˁ̀ˁ˗˻ʸɊ၅ᄘɊӟᇍʉʈʊႻʫʪఖಢʍߑʎɊૌծʊ᧙ɣɊͳᄟʍͼʆᒍॸɴʫʪఖಢʆɡʂ
ɾɋɼʍ಍ͼʊ౫ʨɶɾ‫ނ‬৔ʇɶʅʎɊఖಢκʍԠʍѮᮅɊ༈ʞɡʪᎃ

Ȗ¡¡133¡¡Ȗቛᄉໍʱϧɧɾɣʇᯓɥʍʎঞ࿷ʇɣɥ৲ɣʱଂɣɾɋ
ɉϒͫʍɲʇɪʨɊ‫ނ‬৔ʍ‫ܙ‬ጅੜ‫ۑ‬ʎɊ᝷ຼ௮֊ʊࡩɶʅఖಢʍᎃቛ௮
֊ႾពʱХɸɲʇʆɡʂɾɲʇɫనሯʆɡʪʇ৲ʮʫʪɋƎ ¯ɖᖭʍಢɗʍ඘᝸
ɖᖭʍಢɗʎɊӂ ¸ ዞʆථીɴʫʅɣʪɋ‫׸‬ዞʍӑࡄʱɼʫɽʫͥលʆ
ᜟɸʇɊ²━
ɔᖭᦐɕʍੜ‫ء‬Ɋ³━ำ‫װ‬Ɋ´━ᦐ௟ʇቨ̍৲੍ᆔᓗ౔Ɋµ━ᖭ࠺̍ᖭʱɾʅʪშ݄Ɋ┍━ᕾ᜖᪽ᢋɪʨ᝾ɾᖭᦐɊ┎━ᖭκʍᕼʍ૨ɣɊ┏━ᖭκʍᄉɬఄ / ึʊఄʇɣɥ໐ʫʊʉʪɋ
ɉӂϹʍථીʎɊఖಢκʍᎃቛ௮֊Ꮆςʇɣɥᆾᆔʊɪʉɥʧɥͪ์
ථɧʊʉʂʅɣʪɲʇɫԔɪʪɋʝɹɊዿͥዞʆ៦ᒓʍᕁ‫ء‬ʱʑɬʃɰ
ʪɾʠɊ᎝ᖭʍ‫ˏ̀˄ʺ۔‬ʣ˲ˏ˞̉ᖭϥΟϗʍАʊភʫʉɫʨɊ᠈‫ݹ‬‫۔‬ʇʎᄴʉʩɊఖಢʊʎᖭʱ‫څ‬ɸʪɲʇɫ࡟ᑬᆔ࠰௟ʊʝʆᱝʠʨʫɾ
ɔᖭᦐɕʇɣɥɊ᝷ຼɫ᝾ᒂɥɲʇʍʆɬʪ௮֊ɫɡʪɲʇʱቌɸɋต
ʍዿΠɊͪዞʎɊ࠷ᣊʱᨁʲɷʪᖭᦐʊʎᫎɣำ‫װ‬ʇ৲੍ᆔᝁʄɰɫɡ
ʪɲʇʱᥙʘɊ៵ႾᆔʊɊ᝾ᒂɥੜ‫ء‬ɫɡʪʇᎡৃɴɺʪɪʍʧɥʆɡ
ʪɋዿ‫ۊ‬ዞϒᬆʎɊᖭᦐʱ࠷ᣊɸʪᬫʍᖭ࠺ʣᦐӌʊౣቌɴʫʪّࠜɊ
࠸ʇʍί໐ʊɩɰʪ৔ථɧʉʈʍɊ
ɔᖭᦐɕʊɩɰʪӂᕓᆔʉᇽᠪʱɊ
ᖭ࠺ʍ‫ݹ‬ɪʨӑʗʇខᏺʱኌɶʉɫʨ඘៥ɶʅɣɮɋ៦ᒓʎɊៅᆔᜟႻ
ʆៜʨʫʪᖭᕼʣᖭκʍᄉɬఄʱᥱɶʅɊఖणᄉໍʍͼʊᄉɬʅɣʪ
ɔᖭᦐɕʇԎϥɥɲʇʊʉʪɋϒͬ‫׸‬ዞʍ᝸᎜ʱɶʉɫʨɊ‫ނ‬৔ʍɣɥɔᖭᦐɕʊᒑࡗʱՒɧʅʞɾɣʇ৲ɥɋ
Ə┆ዿͥዞɉκ᫙৷ʍᖭሧɉÕéæ¡Äöñ¡ðç¡Éöîâïêõú
ɉɉɉɉɉɉɉɉ┅೅᝷ʍԎϥɣʍ‫┅ܬ‬ɖᖭʍಢɗʆɡʪɪʨʊʎঞ࿷ͥሧʍᖭ a cup of tea ʍੜ‫ء‬ɫ៵ɻʨʫ
ʪʍʆɡʪɫɊɲʍᜟᯌʎɊ֫ʉʪᯯʞၑʇɶʅʍᖭʱӁʫʪᖭሧʇɣ
ɥੜ‫ء‬ʊᨁʌʅɊκ᫙৷ʍ༦ɪʉᆌ᭭ʆɡʪᖭʱີɯ‫ګ‬ʇɶʅʍᖭሧʇ
ɣɥੜ‫ء‬ʱᜟɶʅɣʪɋͥሧʍᖭʍͼʊκ᫙ʍᄉɬఄʱ᝾ʪʇɣɥߑղ

Ȗ¡¡134¡¡ȖʆɡʪɋɉӚᯃʍዿͥ์ᗹʆɊᥱणఖಢʍᖭᦐʱᜟɸ tea ceremony ʇលɥលᗼ
ʆʎʉɮɊɔ΂ᑵɊдϕɕʇɣɥੜ‫ء‬ʱପʃଢ଼ࢉ᤺ʱʃɰɾ Teaism─·━ʇɣɥ᥵ៜʱᄍɣʅɣʪɋᖭʱɾʅʪɲʇʊʎɊ৲ᎭໍթɊ๳ᦐɫྂ
ʲʆɩʩɊఖಢκʍɔᄉɬʪ᜖ɕArt of Life─¸━ʍᜟʫʆɡʪɲʇʱᥙ
ʘʅɣʪɋಢኢʆʎɊTeaism ʱɔᖭᦐɕ
ɊᖭʱɾʅʪЀຫʉʈʍល‫ו‬ʊᄍɣʨʫʅɣʪ tea ceremony ʱɔᖭʍ༽ɕʇឰɶԔɰʪɲʇʊɶɾ
ɣ─¹━ɋɉᝁ֞ࡂ֝ΤϐࡂҮ֞࠰࠺ʎɊTeaism ʎɊɔᖭᦐʍ࠰௟ᆔ᝸Ꭻʊʃɣ
ʅៜʂʅʎɣʪɫɊ᝷ຼʍၑआɶʆᖭʍ༽ʱ៥నɶʧɥʇɶʅɣʪɕʇ
ɶʅɊᜟႻɫᦞԕʆʉɣʇବ஍ɶʅɣʪ─º━ɋɾɶɪʊ‫ނ‬৔ᔵ᣸ɔᔵԔ
ʍ࿵ᇽʱɴʨɰԎɶʅɣʪɪʡɶʫʉɣɕ─²±━ʇៜʂʅʎɣʪɫɊɲʍ
ಢʎɊʝɴʊɔ᝷ຼʍၑआɶʆɕᖭʍ༽ʱ៥నɶʧɥʇɶɾಢʆɡʪɋ
ᖭʍ༽ʍӑʊኂʠʨʫɾᎃቛᆔɊ࠰௟ᆔѮᮅʱనቌɸʪ Teaism ʎɊ‫ނ‬৔ʍᆾᆔʊɪʉʂɾ᥵ៜʆɡʪʇ৲ʮʫʪɋዿΠዞᏃʒʍଆᮯʍᲝʣɪ
ʉ௮ዞɊTeaism was Taoism in disguise. ʱ៦ʟʇɊʚɪʍលᗼʊᑝɬ
ɪɧʨʫʉɣɲʇɫనᆏʆɡʪɋ
ɉɲʍዞʍዿͥ์ᗹʊɊ
ɖᖭʍಢɗʍӑࡄɫӿᐗɴʫʅɣʪɋ
ɉɉᙪᄍɪʨᤉɷɾᖭʇɣɥఖणʍᯯʞၑɫɊఖಢʆʎɊ15 ͳ᎚ʊᑬʱࣇଜɸʪ࠰௟ŻᖭᦐŻʇʉʂɾɋᖭᦐʎɊኮʫɡʪఖणᄉໍʍ
ͼʆʍᑬʱࣇ௥ɸʪᎃቛʊ‫ܛ‬ʄɣɾҘॾʆɡʪɋɼʍ௟ɧʎᎣ፬Ɋ
៬‫ح‬ɊᇁΣʗʍ৲ɣʣʩʍቛኂɊ቎ϥ኉ॆʗʍચઝʱ៥ɮʡʍʆɡ
ʪɋɼʍ௟ᑵɫಢᢑᆔʊɔͭࠬӂɕʱࡳʕʍʎɊʮʫʮʫɫκᄉʇɣʂʅɣʪɲʍͭ‫׭‬ᓧʉʡʍʍͼʆɊϺɪ‫׭‬ᓧʉɲʇʱીɶᦄɱʧ
ɥʇ৔ɮʏʩʱɶʉɫʨោʞʪɪʨʆɡʪɋ
Tea began as a medicine and grew into a beverage....Theﬁfteenth century saw Japan ennoble it into a religion of aestheticism Ȗ Teaism. Teaism is a cult founded on the adoration of theȖ¡¡135¡¡Ȗbeautiful among the sordid facts of everyday existence.It inculcates purity and harmony, the mystery of mutual charity, theromanticism of the social order.ɉIt is essentially a worship ofthe Imperfect, as it is a tender attempt to accomplish something
possible in this impossible thing we know as life.─11━ɉɉ‫ނ‬৔ʍɔᖭᦐɕʍ࠳ᑵʎɊ
ɔఖणʍͼʊᑬʱ᝾ʃɰʅɡɫʠʪɲʇɕ
ʆɡʪɋɼɶʅɔᖭᦐɕʊឦɶɾ‫ނ‬৔ʍκᄉឍʎɊɔͭ‫׭‬ᓧʉɲʇɫ‫ݼ‬ɣͳʍͼʆɊϺɪીɶᦄɱʧɥʇɸʪᦋ኏ɫκᄉɕʆɡʬɥɋ
ɉዿͥዞʍা֤ʆʎɊ೅ຼʡ᝷ຼʍ௮֊ʱࠜʕʃʡʩʆᜟᮅᆔʉʝʌʊ
ᎹʮʂʅɣʪʇɲʬʡɡʪɫɊ᝷ຼʎɣʃʊʉʂɾʨ೅ຼʱႾពɸʪʍ
ɪɊ೅ຼʍʚɥɫҥʫʅɣʪᧅԔʡɡʪʍɿʇលɣตʍʧɥʊᏙɰʪɋ
ɉ
Strangely enough humanity has so far met in the tea-cup. It is
the only Asiatic ceremonial which commands universal esteem.
The white man has scoffed at our religion and our morals, but
has accepted the brown beverage without hesitation.The afternoon tea is now an important function in Western society.─12━ɉɉɉɲɲʊɲʍዞʍᜟᯌɔᖭሧɕɫ೅᝷ʍκ᫙৷ʍԎϥɣʍ‫ܬ‬ʇɶʅᆍ‫ܬ‬ɸʪɋκ᫙৷ humanity ʇʎɊ೅᝷ʍᄴʉʪ௮֊ʱᢲɧʅɊ‫׽‬ɷκ᫙ʇɶʅӉ੡ɶᇁΣʊႾពʆɬʪ्ᨃʱʡʂɾκʍߑʆɡʪɋʃʝʩɊ
ɔͭ‫׭‬ᓧɕʍͼʆ‫׭‬ᓧʉɲʇʱ୛ʪ─АɧʏɊ࠸ʗʍ৔᧖ʩʊࠬყʱಜɸ
ʪ━ɔᖭᦐɕʍ৔ʡౣቌɶʅɣʧɥɋ࠳ӡៀʃɬʍ‫׾‬ៀ tea-cup ʎᖭሧʇɣɥʡʍʍᏴኋʆɡʩɊᄍʇᑬʱӎʌѹɧɾᖭᦐӌʆɡʪɋ೅ຼʆʡ
᝷ຼʆʡɩɣɶɮ‫ء‬ʮɥɲʇʍʆɬʪᖭʱᯯʟʇɣɥɊκʇɶʅʍहɺ
ɫີɫʫʪ‫ګ‬ʆɡʪɋີɭ᥈ʝʫʪʍʎɊʝɾɊͭࠬӂʉκᄉʍͼʊ‫ء‬ʮɣʱ᝾Ԏɸɔᄉɬʪ᜖ɕʃʝʩɔᖭᦐɕʍ৔ʆɡʪɋ

Ȗ¡¡136¡¡Ȗɉɼɶʅᖭʍ੠ުᒓʇɶʅˋ˵˻ʾ́̍ˎ˽̉˓̉ʊʃɣʆ˗˹̎́
ː̍˿˶ʍ‫׾‬ʱͫɱɊɔɲʂɼʩʇᕩɣɲʇʱɶʅɊɼʍɲʇɫɾʝɾ
ʝ᝾ʃɪʂʅɶʝɥɲʇɫͥᄰɥʫɶɣʇɣɥ˿˶ʍ௮ዞʊʎᖭᦐʍᇍ
᱘ɫᒫɲɧʅɮʪɕʇᥙʘɊตʍʧɥʊᏙɰʪɋ
ɉ
For Teaism is the art of concealing beauty that you may discoverit, of suggesting what you dare not reveal. It is the noble secretof laughing at yourself, calmly yet thoroughly, and is thus
humour itself, Ż the smile of philosophy....Perhaps nowadays
it is our demure contemplation of the Imperfect that the Westand the East can meet in mutual consolation.─13━ɉɔͭࠬӂʊʃɣʅ੶ʞ༈ɮ৲ɣࣿʨɸͼʆɕɊᇁ૜ʱПᘴɶɾʩ᎙খɸ
ʪʍʆʎʉɮɊɔ᝷ຼʇ೅ຼɫԎϥʂʅᇁΣʊઆʠɡɥɲʇɫʆɬʪɕ
ʍʆɡʪɋɔɡɧʅనɪɼɥʇ৲ʮʉɪʂɾɲʇʱౣቌɸʪ᜖Ɋ˼̎˸ʸɼʍʡʍɊ্ዶʞʉɫʨៜʪɲʇʍʆɬʪ৔ʍϽᝃɫɡʪّࠜɕɊᜟ
Ⴛʎ‫ݳ‬ʮʂʅʡɊɸʘʅɔᖭᦐɕʍɲʇʆɡʪɋ
ɉ಍াʍ์ᗹʆʎɊɔͥಒʍᖭʱɸɸʩʉɫʨɊʎɪʉɣɲʇʱ‫ݿ‬᝾Ɋᑬɶɮʡ੟ɪɶɣɲʇʗʍ৲ɣʊ໠ʬɥɕʇ៚ʂʅɣʪɋ৔ᮀɪʊ‫ء‬ʮɥᔷቬʍͥಒɋᯃᮯ [b] ʇΠᨁ๖ᮬ [ai] ʍ᥸ᏙʆɊనʪɣᖭ࠺ʆᖭᨋʍ
ೋ፠ʍᮬʱᒫɣʅɣʪʧɥʆɡʪɋ
ɉ
Meanwhile, let us have a sip of tea.ɉThe afternoon glow isbrightening the bamboos, the fountains are bubbling withdelight, the soughing of the pines is heard in our kettle.ɉLet us
dream of evanescence, and linger in the beautiful foolishness ofthings.─14━

Ȗ¡¡137¡¡ȖƐ┆ዿΠዞɉᖭʍ໐໏¡ɉÕéæ¡Ôäéððíô¡ðç¡Õæâ¡ɉ┅ᖭʍำ‫┅װ‬ɉ‫ނ‬৔ʍɣɥɔ໐໏ɕ
Ɋɲʍዞʍᜟᯌʍ Schools ʇʎɊႻϐʍɣʮʥʪ
଄ᖭɊ࿽ᖭʉʈʍ‫׸‬໐໏ʍɲʇʆʎʉɮɊᖭʍᆌ࢘์ᬤʱీ᎘ԝʆʞ
ʅɊీϐʊʧʂʅ‫֊ݳ‬ɶɾᖭʍɣʫఄʍɲʇʆɡʪɋ‫ނ‬৔ʎɊɲʍዞʇ
ตʍዿͪዞʆɊ
ɔᖭᦐɕʍ‫ᦥݳ‬ʱ៥నɸʪɋ
ɉᖭʎᕾ᜖Ѐ‫ق‬ʆɡʩɩɣɶɣᖭʱɣʫʪʊʎᦑκʍ૜ɫ৕᝸ʇɴʫɊ
ࠬӂʉᖭʍͼʊʎɔᇍʍᑬɕɫʉɰʫʏʉʨʉɣʇ៥ɬᢰɲɶɊตʍ์
ᗹɪʨำ‫װ‬ᆔ៥నʊኌʪɋ
ɉͼ‫۔‬ʍٙʍీϐʍ‫ۍ‬ᖭ─ဉዒʅʪ━the Boiled TeaɊࠫʍీϐʍ଄ᖭ─ɡʮዒʅʪ━the Whipped TeaɊనʍ࿽ᖭ─༽ʊ໠ɸ━the SteepedTea ʍͪ์ᬤʍᆌ࢘ʱɊ‫ނ‬৔ʎɔ‫פ‬Ӎ໏Ɋ໚ྲྀ໏Ɋᔵ࿷΂ᑵ໏ɕʇ‫ئ‬
ʕɋ¹ ͳ᎚֤ʏɊᬛᑼɫɖᖭᏀɗʱᗾɶʅԞʠʅᖭɫႾ੍֊ɴʫɊᒨӍʱପʃʊɣɾʂɾʍʆɡʪɋɼʫʎυ௟̍ᦐ௟̍ҝ௟ɫᏎ‫׹‬ʍᦐʱ୛ɶʅɣɾٙʍీϐʆɊᬛᑼʎɔᖭʍ༽ɕʊͨၑʱோ᧖ɸʪ៬‫ح‬ʇ኉ॆʱ᝾ʅɣɾʇɣɥɋࠫʍీϐʊʉʪʇɊ
ɔ๮ᦘʍ‫֊ݳ‬ʍͼʊͭམɫɡʪ
ʇɸʪᦐ௟ʍᒑɧఄɫ໠ᥨɶʅɣʅɕ
Ɋκʎᔵ࿷ʇᇁࡩɺɵʪʱৃʉɮ
ʉʪɋɔᖭʎៅᆔ๨౗ʨɶʆʎʉɮᔵइ࠷Ⴛʍͥఄຫʇʉʂɾɕʍʆɡ
ʪɋɔυ௟ʍͼʆʎɊ֪ఄቨʍ࠰໏ɫɊ຿ᐆɴʫɾᖭʍ༽ʍቍຫʱࠬી
ɶɊɼʫɫ ²¶ ͳ᎚ʊఖಢʍᖭʍ༽ʇʉʂɾɕʍɿɋɼʍʇɬϒಿɊᖭʍႾ੍ɫఖಢʆሯዒɴʫʅɊ
ɔᖭᦐɕʇʉʩɊ
ɔᄉɬʪ᜖ʍ࠰௟ɕʇʉʂ
ɾʍɿʇɣɥɋ²¸ ͳ᎚֤ʏʊʎనʍ࿽ᖭɫఖಢʆᇽʨʫʪʧɥʊʉ
ʩɊɔఖणᄉໍʆʎ࿽ᖭɫ଄ᖭʊʇʂʅɪʮʂɾɫɊ଄ᖭɫᖭʍͼʍᖭʆɡʪɲʇʊ‫ݳ‬ʮʩʎʉɣɕʇɣɥɋ
ɉ
Tea with us became more than an idealization of the form of
drinking; it is a religion of the art of life.ɉThe beverage grew
to be an excuse for the worship of purity and refinement, asacred function at which the host and guest joined to produceȖ¡¡138¡¡Ȗfor that occasion the utmost beatitude of the mundane....A
subtle philosophy lay behind it all.ɉTeaism was Taoism in
disguise.─15━ɉɉᖭʎɊɔ΂κʇ࠸κʇɫ֩Տɶʅɡʩʔʫɾఖणʍͼʊ─ͥಜͥϥʍ━ᔷቬʍʑʇీʱପʃᒨʉʪҘॾʆɡʪɕʇɸʪɋʥɧʊɊ
ɔᖭᦐʎᦐ௟ɫߑʱ‫ݳ‬ɧɾʡʍɕʉʍʆɡʪɋ‫ށ‬ԕʉʍʎɊࠬીʇɣɥʧʩࠬી
ʊᔷʪᦋ኏ʉʍɿɋ
Ƒ┆ዿͪዞɉᦐ௟ʇቨɉÕâðêôî¡âïå¡Ûæïïêôî¡ɉ┅ᖭᦐʍ৲੍ᆔᓗ౔┅ɉɲʍᜟᯌʊʡɊ‫ނ‬৔ʍੜ‫ۑ‬ɫనሯʆɡʪɋቨ࠰ʇɣɥఖಢៜʊʎɊᥱ
ण Zen ʝɾʎ the Zen school ʇɣɥឰៜʱঞʅʪɋ‫ނ‬৔ʎ Teaism ‫׽‬පɊଢ଼ࢉ᤺ʱʃɰʅ Zennism ʇɶɊॎቨʇɣɥ࠷ᣊʱᥱɶʅৃʨʫʪ
ਫʩɊّࠜᆔѮᮅʱও៬ɶɾɪʂɾʍɿʇ৲ʮʫʪɋZennism ʱឰɸʇ c ቨᦐ d ʆɡʬɥɫɊቨ࠰ʱɴɶʅɣʪʇ৲ʮʫʪʍʆɊಢኢʆʎ
ɔቨɕʇɣɥលᗼʱᄍɣʪɋ
ɉᦐ௟ʍ c ᦐ d ʎɊ௮ࠒᥱʩʊʎᥱᣈʱੜ‫ء‬ɸʪɫɊɔᥱᣈɼʍʡʍʇ
ɣɥʧʩɼɲʱᥱʂʅɣɮɲʇʱੜ‫ء‬ɸʪɕʇ៥నɶʅɣʪɋ
ɉThe Tao might be spoken of as the Great Transition. Subjectively it is the Mood of the Universe.ɉIts Absolute is theRelative.─16━ɉɔ‫ށ‬ɣʉʪୟኌɊࠨ࠲ʍ๨ɊᏒࡩʎᇁࡩʆɡʪɋ
ɕ‫ށݧ‬ʉࠨ࠲ʍͼʊɡʂʅɊฬʡᦸʡᇁࡩʆɶɪɡʩɧʉɣɊʇᦐ௟ʆʎលʂʅɣʪʇɣ
ɥɋɔᄉɬఄʍ᜖ɕʎɔኌʬɣʥɮ࿵ᬈɕʆɡʪɔႻ‫ۦ‬ɕʍͼɊɔშ݄ʊᦞড়ɶʅɣɮ᜖ɕʉʍʆɡʪɋ
ɔᦐ௟ʎɊఖणᄉໍʱɡʩʍʝʝʊ‫ל‬ɰӁʫɊਰʞʇ‫ڗ‬ɬʍɲʍͳʊᑬʱ᝾ԎɼɥʇɸʪɋɕቨʡɊᦐ௟ʇ‫׽‬පɊᇁࡩʱࡳʕɫɊఖणʍɡʩʔʫɾၑΟʍͼʊᎃቛʇ‫׽‬ጇʍᨁ᝸৷ʱ

Ȗ¡¡139¡¡Ȗ៖ʠʅɣʪɋ
ɉ
Zennism, like Taoism, is the worship of Relativity.─17━
It held that in the great relation of things there was no
distinction of small and great, an atom possessing equal possibilities with the universe.─18━ɉɔᑬʍႾ੍ʊ৲੍ᆔ‫ܛ‬ቃʱͮɧɾʍɫᦐ௟ʆɊቨʎɼʍႾ੍ʱႻ࠷ʍʡ
ʍʇɶɾʍʆɡʪɕʇʍ៥నʆɡʪɋ
ƒ┆ዿ‫ۊ‬ዞɉᖭ࠺ɉÕéæ¡Õæâ®Óððîɉ┅ᖭʱዒʅʪშ݄┅ɉዿͪዞʝʆʎɊଇᡑᆔʉᠳ៵ɿʂɾɫɊዿ‫ۊ‬ዞɪʨʎɊᖭʍ༽ʱ࠷ᣊ
ɸʪ‫ܬ‬ᮅʆᆾʊɸʪʡʍʱ୮ӟɶɊɼʫɽʫʍΟၑʍ᝾ఄɊͮɧʨʫʅ
ɣʪੜ‫ء‬ɫ៥నɴʫʪɋ
ɉɲʍዞʆʎɊᖭ࠺ʇ᝷ຼॱጶɊᇁΣʍ࠺ӑʍɶʃʨɧఄʊ௮֊ʍᦒɣ
ɫᬫዒʂʅႻʫʅɣʪɲʇɫବ஍ɴʫʪɋ
ɸɬʣɉʝɹɊᖭ࠺ʍ‫ئ‬ኋ c ௦ࡉ࢑ d ʍ៥నɪʨ߂ʝʪɋᖭ࠺ʱɔ௦ࡉ࢑ɕʇ
ɣɥུࠒʆᜟɸʇɊɔުʞʍࡂɕAbode of Fancy ʃʝʩɊៅᆔ᜚թʱᜟ
ɸࡂʆɡʪɋ
ɔ኶ɬࡂɕʇɸʫʏɊAbode of Vacancy ʃʝʩɊɼʍీɍ
ʆ࡟ᑬᆔʊ৕᝸ʉʡʍϒ‫ݹ‬ʎͥԕၑɫᑝɪʫʅɣʉɣၤੳʱᜟɸɋɔᮂ
ࡩኋʍ௦ࡉ࢑᥵ʩɕʇɸʫʏɊAbode of the Unsymmetrical ʃʝʩɊ੍҈ՏʊʧʂʅᝆࠬɶʅࠬӂʉʡʍʇɸʪϽۨʱ฾ɶʅɩɮɊͭࠬӂʱࡳʕᎃቛʍᜟʫʆɡʪɋɲʍʧɥʉᒑɧɪʨॱʅʨʫʅɣʪᖭ࠺ʎɊ᝷
ຼʍᆾɪʨ᝾ʪʇ֫ʉʪ๎ᯞ౔ʉࡷ࢑ʆɡʪɋɶɪɶᕾ᜖ᆔ᧖઄ɫᜓɬ
࢐ɣʅɣʪᖭ࠺ʊʎɊಲ௶ʊʡᎲँʊʡҥʫɾᒶκʍχΟɫʞʨʫʪɋ
ɉɼɶʅ‫ށ‬ΟʉɲʇʎɊɔ²· ͳ᎚ʊʎɊᖭ࠺ʍম᮰ʆͥᕓʍఖಢࡂ࢑ʍ
ӑᝀʎፍᎫʱඐʠʪʧɥʊʉʂʅɊ‫۔ݹ‬κʍᇖɪʨ᝾ʫʏ࿵‫ء‬Ηဤʉʚʈʆɡʪɕ─²º━ʇɣɥɋʥɣ ʝ ɬʦɥɔᏢஐ Ꮐ ʍͥጱɪʨ࠳ʠʨʫɾฬᏎʉᖭ࠺ʍ‫ށ‬ɬɴʎ µ ᄵ֤ɕ࠸κʎȖ¡¡140¡¡Ȗহ‫׹‬ʱԎʅɊ᭭ۨʱᥱʂʅᖭ࠺ʊɣɾʪʝʆʊ‫ݹ‬ᄟʇʍʃʉɫʩʱᏒ
ʀɊᒨ‫ܕ‬ʗʇ house of peace ʗʇ᥼ʲʆɣɮɋ᣸Ԕʍͫͬʡୄʅʊɷ
ʩ‫ף‬ɪʨ᣸ʱϵɮɶʅᖭ࠺ʊӁʪʇɊᖭᨋʍɾɭʪᮬɿɰʍᮀɪʉͳᄟ
ʊʉʪɋɉ
Zennism....recognized the house only as temporary refuge for the
body....In the tea-room fugitiveness is suggested in the thatchedroof, frailty in the slender pillars....The eternal is to be foundonly in the spirit which, embodied in these simple surroundings,
beautiﬁes them with the subtle light of its reﬁnement.─20━ɉᖭ࠺ʍථ᥵ʊʎɊʎɪʉɴɫౣቌɴʫʅɣʪʍʆɡʩɊɼʍፍᎫʉშ
݄ʊϹႻɴʫʅɣʪ๮ᦘʱ᝾ԎɸʊʎɊɔ຿ᐆɴʫɾ᪽ᢋᇖʇɣɥʚʍ
ɪʉనɪʩʆဆʨɶɊᑬɶɴʱ៖ʠʪɲʇʍʆɬʪᎃቛɕɫ৕᝸ʉʍʆ
ɡʪɋ᝷ຼʍ̂̉˂᥵ʩɊሃ᥵ʩʉʈʍ‫ށ‬ɬʉᦼࠧʊ϶ʞɊᡋɪʉᄉໍ
ʱɶʅɣʪท፥ʍκɍʊʇʂʅɊಟ᥵ʍፍᎫʉࡂʊ϶ʟఖಢκʍᄉໍʎʈʍʧɥʊ᝾ɧʅɣɾʍɪɋͥ᝾ʞɸʛʨɶɣ‫ގ‬ᄴʊరʪᄉໍʍʉɪ
ʊɊᑬʱ᝾Ԏɸ᪽ᠪᇖɊ৲੍ᆔᝁʄɰɫᬮɴʫʅɣʪʇᇽʫʏɊͥ᝾ᡨ
ɶɣᄉໍʱ᝾ʪᆾɫ‫ݳ‬ʮʪʍʆʎʉɪʬɥɪɋ
ɉɲʍዞʍ಍াʆɊ᝷ຼʍࡂʍӑᝀʎᑬ᜖ᰄʍʧɥɿʇ૪ԟɶʅɣʪɋ
˴̉˞́˪̎ˏʉʈʍͫʊं‫ࡩױ‬ኋʊ᯳ʩၑɫɡʂɾʩᓃ҈ᄘɫ᯳ʂʅ
ɡʂɾʩʇͭ৕᝸ʉʡʍɫ‫ݼ‬ɣɋᯨ֨ʊᇗɣɾʇɬɊᆾʍԳʍᇁ૜ʇ‫ݕ‬ʍᓃ҈ʇʈʀʨɫಢၑɪᥛɥʇɣɥʧɥʉ଺់ʊʎɊ˲ˏ˞̉ʆࡉࡅɶ
ʅɣɾ‫ނ‬৔ʍᒿ‫ݩ‬ɫᒫɲɧʅɮʪʧɥʆɡʪɋፍᎫʉᖭ࠺ʎɊ‫ݹ‬ᄟʍʮɹʨʮɶɴɪʨᥢʫʪɲʇɫʆɬʪ኶᫙ʉʍʆɡʪɋɔρʝʆϒͫʊᖭ࠺ɫ৕᝸ʇɴʫʅɣʪʍʆʎʉɣɪɕʇɣɥ‫ނ‬৔ʍ٨ɣʎɊၑɫᡋɪʊ
ʉʩɸɭɾႻϐʍఖಢʊ‫׽‬පʊ‫؂‬ɰʨʫʌʏʉʨʉɣɋ

Ȗ¡¡141¡¡ȖƓ┆ዿΤዞɉᕾ᜖᪽ᢋɉÂóõ¡Âññóæäêâõêðïɉ┅Ѐ‫ق‬ʍౣቌʗʍӉ੡┅ɉɲʍዞʆʎɊᖭᦐʊᬈʨɹɊͥᕓᆔʊᕾ᜖Ѐ‫ق‬ʱ᪽ᢋɸʪʇʎʈɥɣ
ɥɲʇɪʱ៵ɷʅɣʪɋᕾ᜖᪽ᢋʊ৕᝸ʉʍʎɊ
ɔЀ‫ق‬ʊӉ੡ɶᄉɷʪ
৔ʍί໐ʆɡʩɊɼʍί໐ʊʧʂʅ࿵ᬈʱ‫܃‬᫙᝾ʪɲʇɫʆɬʪɕʇɣ
ɥɋЀ‫ق‬ʊʑɬʃɰʪɾʠʊЀᒓɾʀʎౣቌʇɣɥ૜ຫʱᄍɣʪɋ
ɉ
Nothing is more hallowing than the union of kindred spirits inart. At the moment of meeting, the art lover transcends himself.
At once he is and is not.ɉHe catches a glimpse of Inﬁnity....It isthus that art becomes akin to religion and ennobles mankind. It
is this which makes a masterpiece something sacred.─21━ɉɉ᪽ᠪᇖʎ᥼ฯɸʪɫɊ᪽ᢋᓧՏʍᬈᄟɊʃʝʩࠨ࠲ʍͼʆʍᔵԔʍߑ
─ᓧՏ━ʍጳ‫ې‬ӑʆɶɪ᪽ᢋʆɬʉɣɲʇʱᇽʂʅɩɮʘɬʆɡʪɋႻ
ϐʍᕾ᜖ᬟᆴʍᯞ྇ʇɶʅɊᇍʊᑬɶɣʡʍʱᢉᑬɸʪʍʆʎʉɮɊͳ
᫙ɫʡʅʎʣɸʡʍʣЀᒓʍ‫׾‬ԳʆើМʱɶʅɣʪʍʎਲɶʟʘɬɲʇ
ʆɡʪɊʇᏙɰʪɋ
ɉWe classify too much and enjoy too little.ɉThe sacrifice of theaesthetic to the so-called scientiﬁc method of exhibition has been
the bane of many museums.─22━ɉɉɲʍዞ಍াʍɲʍឧᥙʊʎɊ‫ނ‬৔ʍ˲ˏ˞̉ᑬ᜖ᰄʍᑬ᜖ᰄ‫ى‬ʇɶʅʍ੍ɣɫ‫؁‬᭭ɴʫʅɣʪɋఖಢʆɊॗυ๒᧽ʍɩࡨɪʨɊɡʪɣʎ
‫פ‬ᑬ᜖٦ʣ‫ࡂ׾‬ʍᙀɪʨɊᑬ᜖‫ق‬ʱ‫י‬ᭂɶɾ˩ˈ̃̎ William Sturgis
Bigelow─²¹¶±-²º³·━ጇʍфκ‫י‬ᭂࡂɫᑬ᜖ᰄʊࡉᢜɶɾυ҈ʣ၅ᄘɊཬ‫ګ‬Ɋሲ‫ګ‬ʉʈʍ௨Ⴞʊᥟʮʫʪఖɍʱᦋɳɶʅɣɾీಜʆɡʪɋ‫ނ‬৔ʍᇗϙঞీʎɊᑬ᜖Ѐ‫ق‬ʱಲᢑʣ૮ຫɳʇʊථીɶʅ࢘ቌɸʪఄॾɿʂ

Ȗ¡¡142¡¡ȖɾɫɊ²º±º शʊʎɊ࢘ቌఄॾɫీϐԠʊථીɴʫɊ˲ˏ˞̉ᑬ᜖ᰄʍ
Ѐ‫ق‬ʍᑬᆔʉᢑʊᨁ࿢ʱᑝɣɾంɶɣఄॾɫ୚ᄍɴʫɾʇɣɥɋυ҈ʎࡨᬎʍಢ‫ܞ‬ʱාɶɾͥ࠺ʱЀʂʅဆనʱᗹʇɶʅ࢘ቌɸʪʇɣɥँ‫ބ‬ʱɶɾʍʆɡʂɾ─³´━ɋƔ┆ዿӇዞɉᕼɉÇíðøæóôɉ┅ៅʱ੠ɸʪ৔┅ɉ‫ނ‬৔ʊʇʂʅᑬɶɣᕼʎʉɮʅʎʉʨʉɣʡʍɿʂɾʧɥʆɊᕼʗʍ
৲ɣʱ੡ҁᆔʉጅᔸʆಅɬ߂ʠʅɣʪɋ
ɉ
Surely with mankind the appreciation of ﬂowers must have been
coeval with the poetry of love....The primeval man in offering
the ﬁrst garland to his maiden thereby transcended the brute.
He became human in thus rising above the crude necessities
of nature.ɉHe entered the realm of art when he perceived thesubtle use of the useless.─24━ɉɉᕼʱ੠਺ᜟႻʍ૜์ʇɶʅЋʂɾʇɬʊɊᔵ࿷ᄟʍᑬɶɴʱ੡ɷʪɲ
ʇʆ႔৷ʱᓴɶɊᕾ᜖ʱ੠ʆʪᎃቛʱ႘ৃɸʪɲʇɫʆɬɾʇɣɥɲʇ
ʆɡʬɥɋ࠷ᬫʊʎɊᕼʱԕʪɊɣɰʪʇɣɥ฾᧥ʉᜓ࿣ʱᜓɥʍʆɡʪɫɋɔɖ‫֊ݳ‬ɗɫٝͥɖ๮ᦘɗʉʍʆɡʫʏɊʉɻɖึɗʱɖᄉɗʇ‫׽‬ɔᕼʊʮʫʮʫʇͥ᏶ʊᑬʍɾʠʊၝၒ
ɷʧɥʊล᥍ɶʉɣʍɪɋ
ɕ─³¶━ʊʉʂʅʡʨɣɊʮʫʮʫᔵ᣸ʱɖᎣ፬ɗʇɖፍᎫɗʊୃɱʅңɣʱɶʧɥɋɕ─³·━ᖭκʍᄉɰᕼʎɊᕼʊᗼʱ༐ɧʅɊᨂʍᕼʍʧɥʊɊᖲᕼʍ
ᄉɬʅɣʪၤੳʱӂϹʆᑬɶɮᜟɸɲʇɫᆾᆔʆɡʪɋɼʫʊࡩɶɊ᝷
ຼʆʎࡀʍझʊ‫ށ‬ᨃʍᕼʱ᯳ʪɲʇʡɊᕼჸʊᕼɿɰʱኹʂ᥈ʲʆɡʪʧɥʉɲʇʡ᝾ɪɰʪʇʣʲʮʩ૪ԟɶʅɣʪɋ
ɉ಍াʍ์ᗹʆៜʨʫʪʍʎɊFlower Sacriﬁceɔᕼʍၝၒɕʆɡʪɋ
ᕼʎᔦᅕᒓʆʎʉɣɋᯞʊ௣ʩɊዶɣʉɫʨ໐ʫʅɣɮ๬ᮅʊ໐ɴʫ
ʪതɫɊɔలʧɊɩԠʫʆɸ⓹๮ᦘʊ‫؂‬ɪʂʅఊዒʂʅɣɬʝɸɕ─³¸━ʇȖ¡¡143¡¡Ȗɣʂʅɣʪʧɥʊ᝾ɧʪɊʇៜʪɋᔵʨʍీጱɫᎹʮʂɾʨɊཿɮᑬɶ
ɮึʗʇ‫؂‬ɪɥɊᔵ࿷ʍͼʍᕼɫκ᫙ʊᝬʱฬɴɺʪʍʆɡʪɋ
Ù┆ዿͧዞɉᖭʍ࠰֏ɾʀɉÕæâ®Îâôõæóô
┅ᄉɬʪɊɼɶʅ্ዶʞʉɫʨಠᇽʍ‫۔‬ʗ┅ɉ಍Ꮉዞʎρʝʆʍዞʊ๚ʘʅሀɣɋᖭκɾʀɫɊᖭ࠺ʍͼɿɰʆʉɮɊᔵʨʍᄉໍӂᕓʱᕾ᜖ɼʫᔵϹʊɶʧɥʇঽɶɾɩɪɱʆɊఖಢʆ
ʎॐ۞Ɋᬙሲ‫ګ‬ɊᘓᏑɊᐨၑɊᏑᄘʉʈɴʝɵʝʉԔᨂʆᱝ्ʊ຿ᐆɴ
ʫɾʡʍʱγ‫ל‬ɸʪɲʇɫʆɬʪʧɥʊʉʂɾʍʆɡʪɋͥᕓ๥ᜒʍఖ
णᄉໍʗʍম᮰ʡɊ࠺ӑʍɶʃʨɣɊ᜞ಒɊ௶ႾɊቍҘЀຫʉʈӂᕓʊʮɾʂʅɩʩɊ
ɔᖭʎ๥ᜒʍᄉໍʊӁʩ᥈ʲʆɣʪɕ─³¹━ʇɣɥɋɉѣ‫ށ‬ʉᖭκʎɣʃʆʡಠᇽʍ‫۔‬ʗʇఊዒʃ৔ථɧɫʆɬʅɣɾɋᑬɶ
ɮᄉɬɾʡʍɿɰɫᑬɶɮึʋɲʇɫʆɬʪʍɿɋɲʍዞʎɊᖭʍ༽ʱ
ࠬીɴɺɾʇɣʮʫʪ֞ԢϤɫԠʫʍᖭϥʱ᫕ɬɊᔵԒɶ্ዶʱໜɪʘ
ʉɫʨಠᇽʍ‫۔‬ʗʇఊዒʂʅɣɮִᡑᆔʉ‫ܬ‬ᮅʆᎹʮʂʅɣʪ─³º━ɋᖭᦐӌʎɼʫɽʫ࠸κʊԔɰɾɫɊᖭሧʍʞʎɔͭᦉʉٗʊʧʂʅ๸ɴʫ
ɾɲʍᖭሧʱΠ्ʇЋʮɺʉɣɕ─´±━ʇលʂʅɊᔵʨሉɣʅɶʝɥʍʆ
ɡʪɋኌʬɣᜓɮɔ࿵ᬈ d ʆɡʪႻ‫ۦ‬ʱɊᖭሧʱሉɮɲʇʊʧʂʅɊሯ
‫ۓ‬ɾʪႻ‫ۦ‬Ɋɔึɕʗʇ‫ݳ‬ɧɾʍʆɡʬɥɋɲɥɶʅ৔ʍवᮀʱ‫ވ‬ʮʉɣᖭκʎɊ໐ʫᜓɮതʍʧɥʊಠᇽʍ‫۔‬ʗʇ‫؂‬ɪɥɋɲʍᖭκʍߑʊɊఖɍᎃ᥼ɶɔᖭᦐɕʱϹৃɸʪɲʇʆɊึʱʡਆʫɹʊᔵԔʍᄉʱӂɥɸʪɲʇɫʆɬʪʍɪɊʇ៦ᒓʎ੡ᩊʱ‫ל‬ɰʪʍʆʎʉɣʆɡʬɥɪɋ
ÙÊ┆‫ނ‬৔ʍκᄉឍɉϒͫʍʧɥʊɊɔᖭᦐɕʱᥱɶʅఖಢκʍገʍᥱʂɾᎃቛᄉໍʱϧɧʧɥʇɶɾ‫ނ‬৔ʆɡʪɫɊলᔵ᣸ʍκᄉʎᖭκʍߑʱႾ੍ʇɶʅɣɾʍ
ʆɡʬɥɪɋলʍκᄉឍʱౣቌɸʪตʍᜟႻʱ൮ឡɶʅʞɾɣɋ಍Ԟʇ
಍াʍዞʧʩঃᄍɸʪɋ
ɉȖ¡¡144¡¡ȖIt (Teaism) is essentially a worship of the Imperfect, as it isa tender attempt to accomplish something possible in this
impossible thing we know as life.─31━
Those of us who know not the secret of properly regulating ourown existence on this tumultuous sea of foolish troubles which
we call life are constantly in a state of misery while vainly
trying to appear happy and contented.─32━ɉɔκᄉʇ‫ئ‬ʕͭ‫׭‬ᓧʉʡʍɕ
ɊɔʮʫʮʫʎɊᔵԔɾʀᔵ᣸ʍఖɍʍᄉໍ
ʱɥʝɮ៬௨ɶʅɣɮኂឫʱᇽʨʉɣʍʆɊɾɮɴʲʍ੟ɪʆ৔ΕʫʪֿςɳʇʆીʩዒʂʅɣʪκᄉʍͼʆɊणʊᎃቛᆔᖐᅞʱ੡ɷʅɣʪʍ
ʊɊ࿵ᰡʉՖՏʆɡʩʉɫʨɊहɺʆགᢷɶʅɣʪʧɥʊ᝾ɺɪɰʧɥ
ʇɸʪʍʆɡʪɋ
ɕκᄉʱɲʍʧɥʊᜟႻɶɾ‫ނ‬৔ʎɊ๖ʍచͳɪʨ߂
ʝʂʅɊ਄੠ʣχΟʍͫʆʍଵૻɫ᥸Ꮩɶɾᖐɣ৲ɣʱΎʩᢳɧʅɣʉ
ɣʧɥʊ৲ɥɋᄴ‫۔‬ʊɡʂʅɊthe cup of humanity ʣᕼʊઆʠʱ᝾ԎɶʅɣɾʆɡʬɥɫɊ
ɖᖭʍಢɗʊႻʫʅɣʪԢϤʍ݄ۨʊʎ኏ᦘɣɋ
ɔ᝷ຼʍၑआɶʆɕɔᖭᦐɕʱ៥నɶɾ‫ނ‬৔ɫɊኌʩʥɮᔵ࿷ʊ๮ᦘʱ᝾
ʪᖭʍᎃቛʊ᣸ʱʥɿʌʅɣɾɲʇʎ᫙ᦒɣʉɣɫɊͫឧʍ௮ዞɪʨɊ
ɔᖭᦐɕʍਫʩʊʧʂʅ‫ނ‬৔ʊ௚ɣɫʡɾʨɴʫɾʇʎᒑɧʊɮɣɋ
ɉ࠷ᄉໍʆʎɊ‫ނ‬৔ʎɊᖭᦐʍᎃቛᆔோ೻ʆɡʪʇᥙʘʅɣʪᦐ௟ʊ
ᄉɬʪବᨌʱ๳ʠɾʧɥʆɡʪɋ౒शʎɊ˲ˏ˞̉ʊ֤शɊᖦ܏ᇊΤ໘ʊ֤शᦋɳɶɊໟᨐʩͪళʆɡʂɾʇɣɥɋΤ໘ʊॱʅɾᔵࠧʍॐʍ
᭏ʫɊӇធ‫ܞ‬ʎໟʊ঒ʩԎɶʅɣʪᏒ‫ݕ‬ʍͫʊɡʩɊ³µ±Ăʍ˧ˤ˿˴
ʆ‫ރ‬वຼʱ᝾༠ɺʪʇɣɥ─´´━ɋ‫ۊ‬ఄʱ‫ې‬ʮʫɾᖭ࠺ʍฬ‫ࡩט‬ɿɫɊᔵ࿷ʍ̀ː˶ʇͥϹʊʉʪʊʎ಍ᦞʆɊɼʍͼʆɖᖭᏀɗʱ៦ʟɲʇɫ‫ݼ‬ɪʂɾʇɣɥɋɫʨʲʇɶɾፍᎫʉ኶᫙ɫӑᇄʊʎ಍ᦞʆɡʂɾʇʞɧ
ʪɋʡʇʡʇ‫ނ‬৔ʎໟ‫ݹ‬ʆʡ‫ح‬ಒʆᥱɶɾɮʨɣ─´µ━ʎʂɬʩʇఖಢʍ
ϐᜟʇɶʅʍੜᠪʱପʂʅᜓթɶɊɖᖭʍಢɗʆఖಢʍ৲੍ᆔѮᮅʱᎶςɸʪɲʇʊЋ‫ا‬੡ʱʡʂʅɣɾɋӇធ‫ܞ‬ɫ‫ݹ‬ʊ‫؂‬ɪʂʅ᫕ɪʫʅɣʪ

Ȗ¡¡145¡¡ȖɲʇʆౣቌɴʫʅɣʪʧɥʊɊ‫ނ‬৔ʍ᫟৔ʡχΟʡ‫ݹ‬ʊ‫؂‬ɪʂʅᆌдɸʪɲʇʆɡʂɾɋᖭ࠺ʍͼʊʎᎡʝʩɬʨʉɣκᄉʆɡʂɾɋɖᖭʍಢɗʍ ´ शԳʊԎ၅ɶɾɊɔʸˎʸʎʑʇʃɕʆ߂ʝʪɖ೅ຼʍႾ੍ɗThe Ideals of The East ─London: John Murray, 1903━ʊʞʨʫʪɊʸˎʸӂϹʱខᨂʊӁʫɾᕾ᜖៵ʊַɶɾໍթʱɶʅʥɮʧɥʊʉʪʍ
ʆɡʪɋɉ˲ˏ˞̉ᑬ᜖ᰄʍˉ̂˅ˍ˽̉Ұ࠷ʱᆾᆔʇɶʅɊ²º±· शɊ²º²³ शʊʎͼ‫۔‬ʗఊᜓɋ‫ ׽‬²³ शʊʎʺ̉˟ʗʡ‫פ‬ᑬ᜖៬೿ఊᜓʱɶɊ˕ˊ̎
́ͥఎʍާ໐ៅκ˭̀˺̉˦˖̍˝̎̊ʹ̎̍˦ˣ́ˎ̎ Priyambada
Devi Bannerjee─²¹¸²-²º´¶━ʇᦉ‫ا‬ᆔʉԎϥɣʱɶɾ─´¶━ɋ‫ނ‬৔ɫɊέɮʉʪʝʆʍ ² श᫙Ɋলާʇʍ૜Ꭷʍʣʩ‫כ‬ʩʱ৔ʍோɧʊɶʅɣɾɲ
ʇʎɊᖭκʍងਫʱ຅ʠɾवᮀʉ݄ۨʊᔷʂʅɣʉɣɲʇʱቌɶʅɣ
ʧɥɋɔਰʞʇ‫ڗ‬ɬʍɲʍͳʊᑬʱ᝾Ԏɼɥʇɸʪɕᦐ௟ʍᎃቛɼʍʝ
ʝʍᄉɬఄʆɡʂɾʇ৲ʮʫʪɋTenshin-ism was Taoism in disguise.
ʆɡʪɋÙÊÊ┆Ꮉʮʩʊ
ɖᖭʍಢɗʎɊͥͳ᎚ᏀʂɾႻ‫ۦ‬ʆʡ‫ݼ‬௦ʍលៜʊᒍឰɴʫʅɣʪɲ
ʇɪʨɊఖಢʍᎃቛ௮֊ʍᜟʫʇɶʅʍɔᖭᦐɕᎶςʇɣɥ‫ނ‬৔ʍᆾᆔʎɊ֝Ԕᦑીɴʫʅɣʪʇ৲ʮʫʪɋႻ‫ۦ‬ʍఖಢɪʨ᝾ʅɊɖᖭʍಢɗ
ʍͼʊ୮ɪʫʪፍᎫʉᄉໍʎԠͳᄟ‫׽‬࿷ʆɡʪɋఖಢκʊʇʂʅʡᎃቛ
ᆔோ೻ʱ୛ʪɾʠʊɊӖ्៦ʝʫʪʘɬಢʆɡʬɥɋ
ɖᖭʍಢɗʊʎᖭᦐԞ৔ᒓʇɶʅԎϥʂɾʍɿɫɊ៦ʟɥʀʊ௮ࠜЀ‫ق‬ʇɶʅ‫ء‬ʮɥɲʇʊʉʂɾɋᮬ៦ʊᦞɶɾ௮ዞɊ؉ᘡɡʪ௮ዞʊ৲ʮɹ
ీ᫙ʱ৚ʫʪɲʇɫɡʂɾɋఖಢៜឰʍԎ၅ʡ‫ݼ‬ɮɊ‫׽‬ɷ௮ዞʱɼʫɽ
ʫʍឰᒓɫᔵԔʍ௮ϹʆࠬឰɶʅɣʪʍʊʎᓴतʆɡʂɾɫɊಢኢʍঃ
ᄍʎɊɸʘʅଙឰʇɶɾɋ‫ނ‬৔ʍលɥɔᒍឰʎ‫מ‬ᥤʆɡʩƃᨅ᝴ʍᝁۨ
ʆɡʪʊɸɭʉɣɕ─´·━ʍʆɡʫʏɊЀ‫ق‬ʍ៵ᒑʎᨅ᝴ʍා᥵‫ق‬ʊᦋɭʉɣʍɪʡɶʫʉɣɋ᎖ʱୗɰᦒʂʅɣʉɣɲʇʱቒʪʏɪʩʆɡʪɋ

Ȗ¡¡146¡¡Ȗີ
─ ² ━ᖓ௮ᗾಅɊ૜Ꭷʉʈໟ‫ݹ‬ʆʎɊOkakura-Kakuzo ʇɶʅᇽʨʫ
ʅɣʪɋቬ๮Ҵ‫״‬ᗾɔࢨу‫ނ‬৔ʇᦐ௟ɕ
ɖࢨу࿢৔ӂᭂዿ ¹ ऍɗ
p.480 ʊʧʫʏɊऽ‫׾‬ធᙀʇ‫׾‬ʄɰʨʫɾɫɊ‫ࠜށ‬ʊᥱɥ᮳ʊʎ
ងͪʇɣɥུࠒʊ௑‫׾‬ɶʅɣɾʇɣɥɋলɫɲʍུࠒʱᦦʒ‫כ‬ʂɾʍʡɊɔងɕʎង᧭ʍɔងɕʆɡʩɊᦐ௟ʍّκᖷ‫؝‬ʍᗾಅɖᖷࠍɗʊʞɧʪɔ‫ށ‬ងɕʍៜʊ‫ܛ‬ʄɮɋʝɾងͪʍɔͪɕʎɊ
লʍ៵௮ɔ೅ʸˎʸᑬ᜖ʊɩɰʪ࠰௟ɕʊɊɔ‫ނ‬ʎͫɊۨʎͬɊ
κʎɼʍ᫙ɕŻ‫ۨނ‬κʍͪҮŻʇɡʪɔͪҮɕʍɔͪɕ
ʊ‫ܛ‬ʄɮʇɣɥɋఖಢʆʎɊᄉԳলʍᄍɣɾ‫ނ‬৔ʇɣɥ‫׳‬ɪʨɊঈࠍʣᦧఎɫಅ‫̍׾‬ሤᩊʊࢨу‫ނ‬৔ʇɣɥ‫׾‬ʱᦦʒ‫כ‬ʩ໐ऑɶʅ
ɣʪʍʆɊಢኢʆʎࢨу‫ނ‬৔ʇ‫ئ‬ʕɋɖႻϐఖಢ௮ࠜ‫ށ‬᎘ ³ɗግஐಅ૖Ɋవ‫ ح‬µ¸ शɊpp.445-453.
─³━ɉɉ ࢨ у ᄒ ͪ ᦿ─²¹··̍ న ຟ Ү श -²º´·̍ వ ‫ ح‬²² श ━ ʎɊɔ ࢨ у ᖓ‫ح‬ɕʇɶʅᇽʨʫɾɖለኴ቎ంᖓ‫᤺ށح‬Ӎɗʱᐁᐺɶɾលៜࠜ
ᒓɊᖓៜ௟ᓑࡂɋ²º±· शʊԎ၅ɴʫɾɖᖭʍಢɗʍႈ᤺ʎɔ˿
˫ʷ̎ˎҳᄉʊɕʆɡʪɫɊेಢʊʎɊɔᄒͪᦿʗɕʇʍႈ᤺ɫ ɡ ʩɊ ᄒ ͪ ᦿ ʡɊ ఖ ಢ ʱ Ꮆ ς ɸ ʪ ᖓ ௮ ᗾ Ѐɖ ‫ ح ށ‬৔ ɗThe

Japanese Spirit , London: Archibald Constable and Company,
Ltd., 1905 ʱɊɔүͫʗɕʇୃɱʅɣʪɋᖭʍ༽ʍᇽᠪʎɊᄒͪ
ᦿʊʧʪʇɊ²¹¹± श᮳ฬॾʊฬᬀঊʇɣɥᖭκɪʨ޾‫ࠍܛ‬ʇʇʡʊࠜʲɿʍɫ߂ʝʩɿʇɣɥɋಳࢨ֬ឰɊ
ɖᖭʍಢɗ─ࢫາಅॉɊ
³±±³ श━p.7┆‫ב‬ဆɋɖ‫ނ‬৔ʇɼʍಅፍɗ
─ఖለԎ၅Ɋవ‫´ ح‬º श━p.622.
─ ´ ━ͬಳᖓీᐁɊ─ µ ━Okakura-Kakuzo, The Book of Tea , Boston, Rutland,Vermont,
Tokyo: Tuttle Publishing, 2001┄p.xv. ϒͬɊɖᖭʍಢɗɪʨʍঃ
ᄍʎ‫׽‬ಅʍ˰̎ˎʍʞʱឧɸɋ
ɖᖭʍಢɗ─ࢫາಅॉɊ³±±³ श━p.7.
─ ¶ ━ಳࢨ֬ឰɊ
─ · ━Okakura-Kakuzo, The Book of Tea, p.3.

Ȗ¡¡147¡¡Ȗ─ ¸ ━Okakura-Kakuzo, The Book of Tea, p.7.
─ ¹ ━ϒᬆɊ᝸᎜௮ͼɔɕʱϊɶɾᧅԔʎɊಢ௮ʍঃᄍʍଙឰʆɡʪɋ
ɖᖭʍಢɗ໒ᨂుឰɊ᠘៯቎ʺ̉˕̎ˠˍ˽ˠ́Ɋ³±±µ शɊॆ─º━௮ p.26ɋᗾᒓʍዿ֝ΤϐࡂҮʍ௲‫׳‬ʎᴃ᭕௲႞࠺ɋᴃ᭕௲ʎɊ
ʝɾɊɔᖭᦐʍಢঞʍ‫ء‬ʮɣʎɊબሃʍЙɴʫʪฬॾʉᖭϥʍᖭΟʊɡʪɕʇϷɍಟͪ‫ء‬ᗾɖᖭᦐาΟឧɗʍॆ௮ʍͼʆᥙʘʅɣ
ʪɋ‫ނ‬৔ɫ˲ˏ˞̉ʆᜓʂɾᖭϥʍᖭϥឧɫʉɣʍʆ៍ᎲʎԔɪ
ʨʉɣɫɊબሃʎЙɴʫʉɪʂɾʇ৲ʮʫʪɋଶᕎʮʫɾʍʎɊ
ᙙᖭɊʝɾ੠ᄍʍ࿽ᖭᖭሧɫ฾ɴʫʅɣʪɲʇɪʨ᝾ʅ࿽ᖭʆɡ
ʪ‫׭‬ᓧ৷ʡɡʪʇୟ༨ɴʫʪɋɴʨʊɊᖭʱɾʅ‫څ‬ɸʪʇɣɥአ
‫פ‬ʍᨁ᝸৷ʊʡʔʫʅɣʉɣɋɲʫʨʍɲʇɪʨɊႻϐʍᖭᦐᏘ૭ᒓɫɊฬᏎʉᖭᦐʇʎលɧʉɣʇɊᦒ‫ح‬੡ʱଂɮʍʡ࿵Ⴞʎʉ
ɣɫɊ‫ނ‬৔ʍ੍࠳ɶɾ៦ᒓʗʍ‫ܙ‬ጅɪʨɮʪᬈᄟʆɡʪʇ৲ʮʫ
ʪɋɲʍɲʇɫɊಢಅʍМђʱ༜ɹʪʡʍʆʎʉɣɋ
─²±━Okakura-Kakuzo, The Book of Tea , p.9.
─²²━Ibid ., pp.3-4.
─²³━Ibid ., p.11.
─²´━Ibid ., p.15.
─²µ━Ibid ., p.17.
─²¶━Ibid ., pp.33-34.
─²·━Ibid ., p.38.
─²¸━Ibid ., p.49.
─²¹━Ibid ., p.52.
─²º━Ibid ., p.55.
─³±━Ibid ., pp.66-67.ɉ
─³²━Ibid ., pp.81-82.
─³³━Ibid ., pp.86-87.
─³´━ɖࢨу‫ނ‬৔┅ఖಢ௮֊ʇͳᄟૌᄬ┅ɗ̅˕̀ʼ˶ᑬ᜖ᰄɊवԁ
቎Ɋ³±±¶ शɊp.201.

Ȗ¡¡148¡¡Ȗ─³µ━Okakura-Kakuzo, The Book of Tea , pp.89-90.
ɉɉ ዿΠ์ᗹʍɊᕼʉɮɶʅʍ౫ʨɶʎᥡʫʉɣɊᕼʎणʊʮʫʮʫ
ʍ‫ז‬ʆɡʩɊึাۨͼ༈ɮᘆʨʫɾʇɬɊᕼʎਲɶʞʊɮʫʅ݆
Գɪʨዒʀ‫א‬ʩɫɾɣ৲ɣʱɸʪʍɿɊʇɣɥɮɿʩʊʎɊ‫ނ‬৔ɫέɮʉʪᇀԳʊಅɣɾ૜Ꭷʍͥጱɫ৲ɣԎɴʫʪɋᔵԔʍ݆ʊ
ʎɔ๬ϋʇᕽᰖʱ௓ʃരʱ൧ɧʅɕʇឧɴʫɾɊ˭̀˺̉˦˕̍
˝̎̊ʹ̎‫ބ‬κ࠴ʍ ²º²´ श ¹ ಏ ³ ఖʍૂ‫ؙ‬žAn Injunctionſʇɣɥ૜Ꭷʱ‫ב‬ဆɋͬಳᖓీᐁɊ
ɖ‫ނ‬৔ʇɼʍಅፍɗ
─ఖለԎ၅Ɋవ‫´ ح‬º श━p.577.
─³¶━Okakura-Kakuzo, The Book of Tea , p.99.
─³·━Ibid ., p.99.
─³¸━Ibid ., p.107.
─³¹━Ibid ., p.112.
─³º━Ibid ., p.116.
─´±━Ibid ., p.116.
─´²━Ibid ., p.4.
─´³━Ibid ., p.113.
─´´━ɖࢨу‫ނ‬৔┅ఖಢ௮֊ʇͳᄟૌᄬ┅ɗ p.35.
─´µ━ɖࢨу‫ނ‬৔┅ఖಢ௮֊ʇͳᄟૌᄬ┅ɗ p.114Ɋp.186.
─´¶━ɖࢨу‫ނ‬৔┅ఖಢ௮֊ʇͳᄟૌᄬ┅ɗ p.150Ɋp.165.
─´·━Okakura-Kakuzo, The Book of Tea , p.36.
‫ב‬ᒑ௮ႈ
Okakura-Kakuzo, The Heart of Heaven-Being a Collection of

Writings , Tokyo, Nippon-Bijutsuin, 1922
ɉSasaki Sanmi, Chado -The Way of Tea- , Tokyo, Tuttle Publishing,
2005ɖࢨу‫ނ‬৔ӂᭂɗዿ ²-¹ ऍɊԠऍ─वԁ቎Ɋ²º¸º-¹² श━ɉ‫ࢨށ‬дᗾɊɖࢨу‫ނ‬৔ɗ─ಚఖᦦಅɊ²º¹¶ श━Ȗ¡¡149¡¡Ȗɉ‫ࢨށ‬дᗾɊɖ࠶ሃʍ‫ݩ‬ʉʪκʊ┅˭̀˺̉˦˖̍˝̎̊ʹ̎ʇࢨуងͪɊ੠ʍ૜Ꭷ┅ɗ─वԁ቎Ɋ²º¹³ श━ɉࢨуͥᭀᗾɊ
ɖࢨу‫ނ‬৔ʱʠɯʪκʒʇɗ─ͼ‫އ‬ӆ៵ᑬ᜖Ԏ၅Ɋवી֝
श━ɉപᡅቻవᗾɊ
ɔቛɍʍᵄ఩┅ࢨу‫ނ‬৔ʇ˿˫ˁ˝ʹˀ̍ˮ́̉ɕ
ɖ௮న᫕֊ʇఖಢᆔ੍҈ɗ─ቬฮಅॉɊ²º¹¸ श━ɉപᡅቻవឰɊ
ɖᖓ௮‫י‬᩻ɉᖭʍಢɗ
─᠘៯቎ࠜ᜖௮ॏɊ²ººµ श━ɉՒᙸਚໄࠍᗾɊɖ└ɩᖭ┖ʎʉɻާʍʡʍʊʉʂɾɪ┅ᖭᦐɪʨ᝾ʪ
ૌাʍࡂఎ┅ɗ─᎚ϟۛ࢑ಅॉɊ³±±µ श━ɉಟͬᫎ࠮ᗾɊ
ɖࢨу‫ނ‬৔┅ၑˡឍː̂˦ዝˡؓ࿵ˍ┅ɗ─˵ˣ́̊ʷಅ૖Ɋ³±±¶ श━ɉဍуՑ‫ބ‬ᗾɊɖᖭʍ༽௮֊‫װ‬ɗ─┦┠┣κ᫙‫ࠜށ‬Ɋ²ºº¶ श━ɉဍуՑ‫┇ބ‬ᄑͼቻᬟᐁɊɖᖭᦐ௮֊៵ɗ
─ᖭᦐࠜ‫ށ‬᎘ɉዿͥऍɊༀί቎Ɋवી֝ͥश━ɉᵋࣽΤᦿᗾɊɖ˜ʹ̎ˑ˿˪̎ʗʍଚহɗ
─ࣽࣃಅॉɊ³±±¶ श━ɉहໄۛᄉᗾɊ
ɖᖭᦐʇఖणᄉໍʍᑬࠜɗ
─ᕼϧ቎Ɋ³±±´ श━ɉͬಳᖓీᐁɊ
ɖ‫ނ‬৔ʇɼʍಅፍɗ
─ఖለԎ၅Ɋ²º·µ श━ɉ֞႞࠺ᗾɊ
ɖᖭʍᎃቛɗ
─᠘៯቎ࠜ᜖௮ॏɊ³±±´ श━ɉዒಟౙࠍᗾɊ
ɖࢨу‫ނ‬৔ɔᖭʍಢɕ᪽ᢋɗ
─ༀί቎Ɋवી֝श━ɉᡅుᐁɊɖᖭʍᑬ᜖ɗ
─ᖭᦐࠜ‫ށ‬᎘ዿΤऍɊༀί቎Ɋवી֝Πश━ɉᡅుᗾɊɖʮɪʩʣɸɣᖭʍ༽ʍ௮֊ɗ
─ༀί቎Ɋ³±±¶ श━ɉͼಳ੭ᐁɊ
ɖࢨу‫ނ‬৔ʸ́˦˶ɗ
─ͼ‫އ‬ӆ៵ᑬ᜖Ԏ၅Ɋवી֝Πश━ɉ˪̎˕̎̍˵́̅̎˟ᗾɊɖɩᖭʇ˵ˋ┅೅ʇ᝷ʍɔͥಜͥϥɕ┅ɗ─┨┠┨ለኴ૗Ɋ²ºº¶ श━ɉ˲ˏ˞̉ᑬ᜖ᰄ೅ຼᧅᐁɊ
ɖ˲ˏ˞̉ᑬ᜖ᰄ೅ຼᑬ᜖‫ق׾‬ᭂɗ─ఖಢ௓
ᥡԎ၅֩ϥɊ²ºº² श━ɉ‫ࢨܝ‬ঊࡪࠍᗾɊɖࢨу‫ނ‬৔┅ʸˎʸ௮֊࠹୲ʍҳᰣᒓ┅ɗ─‫ࣽ׺‬আ௮ᰄɊవ‫ ح‬µº श━ɉ‫ࢨܝ‬ঊࡪࠍᗾɊ
ɖࢨу‫ނ‬৔ʇʍԎϥɣɗ─᥎ϐ௮ᕾ቎Ɋ³±±± श━Ȗ¡¡150¡¡Ȗᐁɉᭂɉাɉឧ
ɉ
ɉThe Sophia Junior College Faculty Bulletin publishes essays and research papers in
English spanning a wide range of topics in ﬁelds such as applied linguistics, cultural history,
critical thinking, humanities, language teaching, and social science. In the present issue, we
continued this tradition with a paper presenting an in-depth study of human rights in Japanthat provides a wealth of information drawn from original sources in three languages. The
second paper in the field of applied linguistics explains how the communicative approach
can be implemented in the foreign language classroom. The third paper discusses an ongoingproject investigating the effect on student attitudes of short-term stays abroad. For our
future issues, we would like to encourage contributors to submit papers reﬂecting a variety
of approaches to scholarship and research, for example, book reviews, empirical studies,
essays, ethnographies, interviews, and research notes. We are looking forward to receiving
manuscripts that display the breadth and depth of expertise of our faculty members.
ɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉ (Melvin R. Andrade)ɉ᥎शʊɩɣʅɖͫౙሀಜ‫ࠜށ‬᎚᝸ɗʎපɍʉ΂ᯌʊ᫟ɸʪʾ˙ˑ̎Ɋለኴ៵௮ʱ୤ᤓɶʅɬʝ
ɶɾɋɼʫʨʎɊលៜࠜɊ௮֊‫װ‬Ɋ૪ើɊᖓៜ௟୏ຫɊ๥់Ɋκ௮ࠜɊ˲˿̉˜ʹʸ៵ʉʈʱ؉
ʞʝɸɋಢࠜʍ࡬ϙ‫ו‬ʒᮂणմ௟‫ى‬ɫପʃɊ࡬᫏ᇽᠪʍनʇ༈ɴʱ‫ט‬రɸʪ៵௮ɫ୤ᤓɴʫʝɶ
ɾɋρ‫ۋ‬ᆌᜓɴʫʪ᎚᝸ʊ᫟ɶʅʡɊঃɬᏙɬ‫ࢥݼ‬ʊʮɾʪԔᨂʱ૨ʂʅɣʝɸɋρ‫ۋ‬ʎఖಢៜʊʧʪ៵௮ʎͪಢʇʉʂʅɣʝɸɋዿͥʍ៵௮ʎ˴̀ʸለኴʆɸɋᒨಅʊ᝾ʪ˴̀ʸɊ௟ϥʍำ‫װ‬ʊɩɰʪ˴̀ʸɊዿΠ˦˗ˁ̉ӆϥᠳɊ˴̀ʸʺˉ̉ʉʈʱ៵ɷʅɣʝɸɋዿΠʍ៵௮ʎᖓៜ
ࠜᒂʊɩɰʪˏ˞˿˜ˎ̎ʍለኴʆɸɋާࠍ‫ࠜށ‬ᄉʱࡩᡑʇɶɾ៬೿ʱᜓɣɊࠜᒂˏ˞˿˜ˎ̎ʇᒂဒ्Ɋࠜᒂˏ˕ʺ́ʇᒂဒ्Ɋɼɶʅࠜᒂˏ˕ʺ́ʇࠜᒂˏ˞˿˜ˎ̎Ћᄍʇʍ᫟Фʉʈʱ൮ឡɶʅɣʝɸɋዿͪʍ៵௮ʎࢨу‫ނ‬৔ʍᖭᦐʊʃɣʅʍ៵ᒑʆɸɋলʍɖᖭʍಢɗʱͼ৔ʊɊ೅ຼʇ᝷ຼʍ௮֊Ɋᖭʍำ‫װ‬Ɋᦐ௟ʇቨɊɴʨʊᖭ࠺ʊ᫟ɸʪᒑࡗʣɊᄉɰᕼʉʈʍ΂ᯌʱᥱɶʅɊ‫ނ‬৔ʍκᄉឍʱ៵ɷʅɣʝɸɋಿश्ʍ᎚᝸ʊʎ΂ᯌʍनʍूɴʍʞʉʨɹɊ៬೿Ɋለኴʊ
ɩɣʅපɍʉఄຫʱᄍɣɾ៵௮ʍ૸ኢʱಜহɶʅɣʝɸɋАɧʏɊಅើɊᏀ᰺ᆔ˝̎˕ʊ‫ܛ‬ʄɮለኴɊʾ˙ˑ̎ɊκᯕࠜɊʺ̉˕˩˻̎Ɋ‫ף‬૭ʍำ‫װ‬Ɋለኴˤ̎˞ʉʈʆɸɋɻʑަʂʅɳ૸ኢ
ɮɿɴɣɋɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉ ɉ ─๮ᨂᕩ֬━ዿ ³· ‫ܙ׳‬ጅᒓʍ΂᝸ଉঞቿᆾʎϒͬʍʇɩʩʆɸɋ
ɉRosa María Cortés Gómez ƃƃ κ᫙ࠜƌ┄κ᫙ࠜƍ┄ˏ˰ʺ̉ៜƍ┄ّࠜ┄˃̀ˏ˞௟௮֊
Ӂ᫏─ˉ̎˝ʹˣ̎˕̎━┄˒˵ˠ̎́
ɉഥᄑɉᏉࠍ ƃƃƃƃƃƃƃƃƃ─³±±¶ श्ɉˋ̊ʷ˜ʺˁ́━ɉMasashito Kamiya ƃƃƃƃƃ English Expression 1┄෋ཇᖓៜˏ˃́ː─ᄤࠜཇѹ━┄෋ཇᖓៜˏ˃́ː─˜ˏ˞ࡩጐ━┄លៜࠜ඘៵┄቎ϥលៜࠜ┄˒˵ˠ̎́ɉࢫࣉɉనࠍ ƃƃƃƃƃƃƃƃƃ κ᫙ࠜƌ┄κ᫙ࠜƍ┄English Comprehension 2
ɉKenneth E. Williams ƃƃƃƃ English Comprehension 1┄English Expression 2┄ዿΠលៜᒂৃ┄రᄘʊ᝾ʪ௮֊┄˒˵ˠ̎́
ɉಒᧅɉᥱࠍ ƃƃƃƃƃƃƃƃƃ English Comprehension 2┄‫ܛ‬ቃᖓៜˏ˃́ː─ៜড━┄‫ܛ‬ቃᖓៜˏ˃́ː─௮ຫ━ɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉवી ²¹ श─³±±· श━┋ಏ┉ఖɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉɉͫౙሀಜ‫ࠜށ‬᎚᝸ᐁᭂᧅ

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