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The author considers it important for present-day social scientists to offer a theoretical schema as tohow to create a "Desirable Global Society" of the 21st Century, as it is important for the principal decision-makers of the world (G8 and international organizations as UN, etc.) to present concrete solutionswith long-standing views to cope with the increasing global problems of today. In the academic field,however, where the analyses of the changing actual world situations of various aspects dominate, it israre to find a work that gives perspective for the creation of a "Desirable Global Society" of the 21st Century.The author, in the new discipline of Transnational Sociology, has hitherto been elaborating formore than ten years an integrating design for approaching this "Desirable Global Society." One resultas an example can be illustrated in his visual model of an Ideal Type of a modern man' s attitude vis-à-visthe society in order to form a bridge between a modern individual and "the Global Society". A personmay, at one time, offer willingly various services to the society which presents itself in various formsaround him or her, such as a family, a local community, a national society, a grand-region as EU, and aGlobal Society). At another time, he or she may devote himself or herself to his (her) own personal pleasurefor relaxation as well as enjoyment. This model is based upon the idea of combining the altruisticand individualistic tendencies of a modern person represented in his (her) social attitude. The author,after showing a rough sketch of the author's tentative theoretical outline (including the above-mentionedmodel), feels it important for present-day social scientists, especially in the domain of internationalstudies, to explore together the next step. This, according to the author, may reside in a study of thefuture possibilities of the varying relationships between "the existing system" and "the counter system"as well as in the study of efforts done by the both systems to approach a "Desirable Global Society".

The purpose of this article is to help junior high school students understand the age when the Manchurian Incident occurred.The Kwantung army responsible for the defense of Manchurian railway caused the Manchurian Incident. Not only the Kwantung army but also the majority of the military felt strong dissatisfaction with domestic affairs and the diplomacy of the Hamaguchi Cabinet. The Hamaguchi Cabinet returned tothe gold standard at the time when the World Economic Crisis had occurred, and as a result the Showa era panic became intense. The unemployed increased while the Showa era panic was deteriorating, workers' salaries decreased, and the incomes of farmers had decreased especially. In the military, there were many drafted farmers. It was transmitted to the military that farmers' lives were very severe from these recruits,and the military came to have a strong criticism of the economic policy of the Hamaguchi Cabinet.Moreover, the Hamaguchi Cabinet took the policy of international cooperation that cooperated with America and Europe in diplomacy. However, the military thought that America and Europe were trying to rule Asia,and tried to limit the military force in Japan. Consequently it became impossible to oppose America and Europe by the policy of international cooperation of the Hamaguchi Cabinet.The Kwantung army thought that they were able to oppose America and Europe by occupying the whole of Manchuria, and enlarging the financial strength and the military force in Manchuria based on the plan of Japan. In addition, the Kwantung army thought that it would become easy to live for the farmers, and the development of Manchuria would be possible, if farmers who had decreased their incomes sharply in the Showa era panic were made to migrate to Manchuria. It is not easy at all to make junior high school students understand the age over which powers of the world fought using military force like this. However, it is thought that junior high school students' understanding will advance and they will come to be able to discuss this age if an appropriate teaching material is given. This article presents such an appropriate teaching material and proposes the method of teaching to junior high school students.

本研究では、大学生の精神障害者への否定的な態度をスティグマ的反応尺度により把握し、その因子構造と関連要因を明らかにすることを目的とする。青森県、大阪府、岡山県、東京都、奈良県の大学生を対象にビニエット方式で質問紙調査を実施した。ビニエットの事例疾患はうつ病、統合失調症、ぜんそくの3種類を用意し、それらを無作為に対象者に振り分けた。分析項目はビニエットの人物に対するスティグマ的反応、疾患事例、回答者の性別、専攻分野とした。大学生のスティグマ的反応を検討するために最尤法を用いたプロマックス回転による探索的因子分析を行った。その結果、「精神障害者と接することへの不安」「精神障害者の責任能力への不信」「精神科医療を受けていることへの抵抗感」「精神障害者の知的能力や生産性への期待」「精神疾患への恥辱」の5因子が抽出された。一元配置分散分析と多重比較の結果、「精神障害者の責任能力への不信」「精神障害者への恥意識」因子は、ぜんそく群よりもうつ病群および統合失調症群にスティグマ的反応が強い傾向がみられたが、両者の間には差はみられなかった。専攻分野別では「精神障害者の責任能力への不信」「精神障害者の知的能力や生産性への期待」「精神疾患への恥意識」3因子では、看護系が社会福祉系、人文社会系理工系に比べてスティグマ的反応が小さい傾向がみられた。そのうち「精神疾患への意識」因子は社会福祉系が理工系に比べてスティグマ的反応が小さい傾向がみられた。, This study aims to identify the negative attitude of university students toward persons with mental disabilities by stigmatizing responsive scale, and clarify the factor structure and related factors of the scale. University students of Aomori, Osaka, Okayama and Nara prefectures and Tokyo Metropolis responded to the questionnaire survey by Vignette method. Vignette included three types : depression, schizophrenia and asthma, and were distributed to respondents at random. Items for analysis were atigmatizing response toward persons with vignette, examples of disease, sex and a field of study. Exploratory factor analysis using promax rotation in maximum likelihood method was conducted to examine the stigmatizing response of university students. As a result, five factors were extracted ;"an anxiety over meeting with persons with mental disabilities","a distrust of the ability to fulfill his responsibilities of those persons","a feeling of reluctance to understand the treatment of disease","an expectation of the intellectual ability and productivity of persons with mental disabilities"and"a shame on mental disease".As the result of one-way analysis of variance and multiple comparison, in the factor "a distrust of the ability to fulfill his responsibilities of those persons"and"a shame on mental disease"respondents showed a stronger stigmatizing response in depression and schizophrenia than asthma, though the two scores have no difference. In the three factors of"a distrust of the ability to fulfill his responsibilities of those persons","an expectation of the intellectual ability and productivity of persons with mental disabilities"and"a shame on mental disease", students of the fied of nursery showed a weaker stigmatizing response than those of field of social welfare, humanities and science and technology. Especially, in the factor of"a shame on mental disease", students of the field of social welfare showed a weaker stigmatizing response than those of science and technology.

Since ancient times people have tried to prevent another war, whenever one came to an end. Some ofthe peace systems like the Concert of Europe have proved to be relatively effective in preventing anotherlarge-scale war in the 19th century. After World War II the so-called theory of Mutual AssuredDestruction, based on the balance of nuclear capabilities on both the US and the Soviet Union sides, hascontributed to a `long peace'. After the demise of the Cold War, the world community has not yet inventeda reliable security system to cope with new types of security threat such as international terrorism.Immanuel Kant wrote in 1795 his representative book of political philosophy titled Zum ewigenFrieden (Toward Perpetual Peace). His insightful propositions and suggestions on the eternal peaceretain validity theoretically and also in the context of practical application in the 21th century.First of all the idea of foedus pacificum (pacific union) became reality in the form of the League ofthe Nations and of the United Nations, whereas his negating view on the legitimation of war in certaincases authorized in terms of international law by Hugo Grotius is now incorporated in the UnitedNations Charter. His conviction that the republican system (which is tantamount to today's representativedemocracy) is more peaceful than authoritarian systems is empirically endorsed by many contemporarypolitical scientists like Bruce Russett. His historical perspective on the Weltbürgerrecht (cosmopolitanlaw) has also acquired growing importance in the international law systems in today's world.Needless to say, the theory of Kant is not immune from deficiencies and shortcomings, in particular,because of differences in political, economic, and social conditions between the 18th century and today.Apart from those time-bound limitations, there are also some controversial and inconsistent pointswhich many scholars are discussing still today in a lively way. The greatest controversy is Kant's idea ofpacific union as a means of combating the state of "the war of all against all".Whatever imperfections there might be, Kant's far-sighted suggestions for perpetual peace arethought-provoking. Kant succeeded in unifying his political philosophy with moral philosophy and historicalphilosophy in this masterpiece.

The actual price in any market and the quantity actually bought and sold are determined by the interaction of supply (the behavior of sellers) and demand (the behavior of buyers). It is easily understood that whoever sells a good buys money and that whoever buys that good sells money. That is to say, the supply of a good means the demand for many and the demand for a good means the supply of money. Thus a good market cannot be separated from the money market and vice versa. Similarly, in an economy with two goods, supply of good 1 means the demand for good 2 and supply of good 2 means the demand for good 1. In this paper such market linkages in an exchange economy with or without money are schematically explained within the basic framework of supply and demand.

"Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them underfoot and turn to attack you. "Matthew 7:6 (RSV) This enigmatic aphorism, which appears in the New Testament only in Matthew (a second form is also preserved in Thomas 93:1～2) has frequently been discussed because of its inimical nature and in the context of the Sermon on the Mount, or of the Gospel of Matthew. This saying betrays Jewish esoteric instructions to set them apart from the Gentiles : namely the holy rituals of the Jews must not be profaned by dogs and swine (gentiles). If the author of the Gospel received this saying from independent source material either oral or written, it must have been transmitted in the Jewish Christian community where he was raised. Matthew 7:6 is significantly so dissimilar to the teachings of Jesus, and of the contents of the Gospel of Matthew, that it is regarded as the crux interpretum. The first half of the saying, "Do not give what is holy to the dogs..." is cited in the Didache: The Teaching of the Twelve Apostles 9:5. In order to sanctify their rite of eucharist, the author of this Christian instructional manual asserts that the unbaptized are dogs and are not accepted at the table of the Lord's Supper. The difficulty is whether the author of Matthew held intolerant sectarian beliefs and set it in the Sermon on the Mount. U. Luz and several other scholars abandoned their efforts on its interpretation, because it had no apparent connection to the rest of the Gospel of Matthew. A majority of the scholars, however, regard 7:6 functioning as a footnote to the preceding pericope, vv. 1～5 ("Judge not"). By placing 7:6 after the stern precept of not judging others, the evangelist attempts to neutralize extreme interpretations of the saying. From those (dogs and swine) who are not ready to accept the authentic teaching of Jesus (what is holy=pearls), it must be kept secret. This essay attempts to shed new light on 7:6 from the perspective of the Golden Rule (7:12). The author of this essay will investigate the evangelist's editorial work, and clarify what he intended to convey. The author of Matthew places this prejudiced sectarian aphorism prior to the Golden Rule : 1. An Intolerant Custom to be transformed (Dogs and Swine) by the Golden Rule (7:6) 2. Exhortation to Constant Pursuit and Prayer in Response to the Grace of God, the Father (7:7～11) 3. The Golden Rule (7:12) Presumably the evangelist grew up among Jewish Christians, therefore he could share the esoteric view of 7:6, but as the Christianity and its gospel message spread into the gentile world, he recognized the need of a more accepting and open fellowship. In order to respond to the situation of his community, the evangelist seemed to have two goals : one primarily for the Jews, and another for the gentiles (Matt.15:21～28). He sought to overcome the intolerance of the Jewish Christians, and transform it to embrace world mission. This explains why he concludes his Gospel with the Great Commission of the risen Christ for world mission (28:16～20). and This also clarifies the section on Galilee of the Gentiles (Matt.4:15; Isaiah 9:1～2), where Jesus started his ministry. Likewise, the Gospel of Matthew describes astrologers, undoubtedly gentile, from the East who came to worship the infant Jesus when he was born (2:1～12). After 7:6 is seen through the Golden Rule, the esoteric saying fits in well with the entire message of the Sermon on the Mount as follows : The Scene and the Audience (5:1～2) I. Invitation to the Blessings of Jesus (Beatitudes) (6:3～12) II. Remarkable Features of the Followers (Christians) (5:13～16) Discipleship as the Salt of the Earth (5:13), and the Light of the World (5:14～16) III. Christian Righteousness (5:17～6:18) 1. Prologue (A Greater Righteousness Supplanting an Old Jewish One) (5:17～20) 2. Exposition of the Greater Righteousness (5:21～6:18) A. The New Orders versus the Old Commandments (5:21～5:48) i) Against Anger (5:21～26) ii) Against Adultery and Divorce (5:27～32) iii) Against Oaths (5:33～37) iv) Against Retaliation (5:38～42) v) Love of One's Enemies (5:43～48) B. The New Rituals versus the Old Ones (6:1～6:18) i) On Giving to Charity (6:1～4) ii) On Prayer (6:5～15) (The Lord's Prayer6:9～13) iii) On Fasting (6:16～18) IV. The Christian Ethics (6:19～7:11) 1. Serve God, and not Mammon (6:19～24) 2. The Highest Way of Life (Responding Life to the Care of God) (6:25～34) 3. Unlimited Pursuit of Internal Sanctions (7:1～5) 4. An Intolerant Custom to be Transformed (7:6) 5. Exhortation to Constant Pursuit and Prayer in Response to the Grace of God (7:7～11) Concluding Summary THE GOLDEN RULE (7:12) V. Finale (7:13～27) 1. Enter this Narrow Gate for Salvation, or Else to Destruction (7:13～14) 2. Beware of the False Prophets(7:15～16) 3. How to tell Good Trees (Prophets) from the False Trees (7:17～20) 4. Final Judgment (The Kingdom of Heaven, or Hell) (7:21～23) 5. Concluding Exhortation with the Parable of the Two Houses (the House Built on Rock, and the House Built on the Sand) (7:24～27) Concluding Rubric: Reaction of the Crowds 7:28～29 Adherence to the Golden Rule has the potential to end hostilities, enmities, or strife by intolerant religious sects throughout the world. We learn this from the survey of Matthew 7:6 as the author of Matthew places it before the Golden Rule.

The new international legal order of the ocean has been extensively embodied in the United Nations Convention on the Law of the Sea (UNCLOS), which was adopted at the Third U. N. Conference on the Law of the Sea in 1982 and became effective in 1994. The sovereign right and jurisdiction of a coastal state in its 200-mile exclusive economic zone (EEZ) and continental shelf has largely expanded under UNCLOS, As a result, many disputes on the maritime boundaries have occurred all over the world among states whose coasts are opposite or adjacent to each other. The East China Sea is not an isolated case. The dispute was provisionally settled between Japan and Korea by the Japan-Korea Continental Shelf (South) Agreement of 1974 with respect to the overlapping areas of their claims in the East China Sea, but no such agreement has been concluded between Japan and China in the same sea. It is provided in UNCLOS, to which both Japan and China are the parties, that the delimitation of the exclusive economic zone or continental shelf between States with opposite or adjacent coasts shall be effected by agreement on the basis of international law, as referred to in Article 38 of the Statute of the International Court of Justice, in order to achieve an equitable solution (Arts.74 and 83). Since this provision does not offer any clear legal basis for settling maritime boundary disputes, one must have recourse to international customary law and judicial judgments. Two principles of international law have been advocated for the delimitation of maritime boundaries: the equidistance principle and the equitable principle. Relying upon the former, China has claimed application of the natural prolongation theory of its land territory in order to extend its continental shelf up to the Okinawa Trough near the Okinawa Islands. On the other hand, Japan, supporting the latter principle, has consistently attempted to apply the median line, every point of which is equidistant from the nearest points on the baselines from which the breadth of the EEZ of each of the two States is measured. The conflict of the two States' positions has not yet been solved. The judicial opinions of the International Court of Justice (ICJ), as shown in many cases concerning the delimitation of maritime boundaries, seem to indicate that the theory of natural prolongation has not played a decisive role in delimiting the overlapping continental shelves, thus gradually losing its relative importance as a legal principle, and that the use of the median line has instead gained relative weight. International law is, however, in the process of development in this respect, and some tentative arrangement for a joint development of the two States may well be conducive to the peaceful and effective use of the ocean area which is extremely precious for all states facing the South China Sea. Political prudence is strongly required for the governments concerned to get over the difficulties in drawing a concrete and satisfactory line.