発表論文一覧
2022年
- 1930年代における阿部知二の朝鮮認識と文学的抵抗――「冬の宿」をめぐって（『コリアン・スタディーズ』10号）
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「冬の宿」に登場する朝鮮人青年の表象分析を通じて、1930年代の阿部知二における朝鮮認識と、「人民戦線」の可能性の模索について考察したもの。
- 『계간삼천리』와 그 시대（한림대학교 일본학연구소編『한림대학교 일본학연구소 일본학자료총서2 내파하는 국민국가 가교하는 동아시아――『계간삼천리』1981』）
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『季刊三千里』の創刊から終刊までを概観したもの。
- 一九五〇年代前半の中野重治における朝鮮認識の転換と展開――「被圧迫民族の文学」と「司書の死」をめぐって（『社会文学』54号）
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1950年代前半における中野重治の朝鮮認識の転換を、「被圧迫民族文学」と「司書の死」を取りあげて論じたもの。
- 전후 일본의 전향연구사(1945～1991)――일본 민족 중심주의적 발상을 극복하기 위해서（『사이』29集）
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戦後日本の転向研究の通史を、日本民族中心主義的な視座の解体＝再構築を目指して描きだしたもの。
- ‘발전’에 대한 의문─ 나카노 시게하루 「플러크라스티네이션」을 둘러싸고（『日本学報』125集）
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共産党が掲げる「科学的社会主義」に基づく歴史の必然的発展に対する中野の疑念を、「プロクラスティネーション」を通じて考察したもの。
- 日本共産党の武装闘争と在日朝鮮人二世――高史明『夜がときの歩みを暗くするとき』（『抗路』7号）
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日本共産党の50年問題の中で、在日朝鮮人がどのように行動し、苦悩したかを、高史明『夜がときの歩みを暗くするとき』を通じて論じたもの。
- 転向問題の分水嶺としての「昭和三十年代」――吉本隆明と中野重治（『昭和文学研究』80集）
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転向問題が「昭和三十年代」を境に今日性を失っていったことの意味を、吉本隆明と中野重治のテクストを対比的に論じることで考察したもの。
- 일본인과 ‘일본회귀’: 아사노 아키라(浅野晁)의 전향과 조선의 소거（『日本研究』33集）
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浅野晃の「日本回帰」が朝鮮の消去と深く関係している点を論じたもの。
【The ‘return to Japanese Nationalism’ (Nihon Kaiki): Akira Asano’s act of tenkō and his suppression of his Korean culture】abstract
The aim of this paper is to discuss the intellectual and spiritual site to which the Japanese reverted when they ‘returned to Japanese Nationalism’ (Nihon Kaiki) in the context of Akira Asano, the Japanese literary critic and poet who was the founder and primary proponent of the most significant nationalist ideology during the Greater East Asia War.
First, this paper describes the process of Asano abandoning his communist philosophy in the 1930s and of helping Tenshin Okakura, who was mostly unknown in Japan at that time, to become the pioneer of Pan-Asianism. By comparing this process with the views on Okakura of other art researchers and followers of the philosophy of Nihon Romanha, this paper also sheds light on how Asano achieved a ‘return to Japanese Nationalism’ by simply interpreting Okakura’s expression “Asia is one” as a prophecy of Japanese victory in the Greater East Asia War.
Based on Asano’s experiences on Java island in 1942, and on the differences between Okakura and his teacher Fenollosa’s views on Korean culture, this paper shows that Asano’s ‘return to Japanese Nationalism’ constituted the abandoning of his original views on Korea under Japanese rule. Furthermore, the forced assimilation and marginalisation of Korean culture became the key to Asano’s renewed Japanese nationalism.
Lastly, left-wing Japanese literary scholars, who condemned Asano after Japan lost the war, continue to look down on countries that were under Japanese rule, such as Korea. This paper challenges this perspective and offers reasons for Japanese researchers to learn more from Korean research on tenkō and from those who sympathize with Japan’s perspective. - 中野重治「模型境界標」論――「朝鮮人の転向」をめぐって（『JunCture : 超域的日本文化研究』10号）
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「模型境界標」の作中に出てくる、「朝鮮人に転向はないぞ……」の文言が意味するものを考察した論考。
【Nakano Shigeharu’s Mokei kyokaihyo Theory : Focusing on “Conversion of Koreans”】abstract
Nakano Shigeharu’s short story Mokei kyokaihyo (1961) is based on the story of Sugimoto Ryokichi and Okada Yoshiko’s defection to the Soviet Union. In this short story, we find an abrupt line that reads “朝鮮人に転向はないぞ……” (lit: Koreans will not convert…). This is the only line in which Nakano directly touches on the subject of “conversion of Koreans” out of all his literary texts. This paper discusses this line in order to shed light on the new “Nakano Shigeharu and Korea” problems that have been overlooked until now. First of all, I analyze the story of defection to the Soviet Union and 模型境界標 (model boundary indicator) and point out that the line “朝鮮人に転向はないぞ……” was mainly written as a criticism against the Japanese Communist Party and the Communist Movement of the late 1950s. Then, I shift the discussion towards “conversion of Koreans” and I argue that Nakano was likely aware of the Korean conversion situation with supporting evidence from historical materials and from the relationship between Nakano and (Zainichi) Koreans with whom he was in contact. I stress the importance of Nakano’s contact with Kim Dalsu and the possibility of Kim Dalsu’s novel Park Dar no saiban (朴達の裁判) and the April Revolution being part of the motivation behind Nakano writing the line“朝鮮人に転向はないぞ……”. By discussing the above, I argue the need to focus more on the intellectual exchanges between Nakano and (Zainichi) Koreans, as we see only a glimpse of their exchange from this story. - 金達寿における関西──〈神功皇后の三韓征伐〉と「行基の時代」（日本近代文学会関西支部編集委員会編『〈異〉なる関西』(田畑書店)）
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〈神功皇后の三韓征伐〉に表象される権力の中心としての〈関西〉から、金達寿がいかにして権力によって消されたもう一つの〈関西〉を見出していった過程を、古代史への関心の深まりと「行基の時代」を通じて論じたもの。
- 在日朝鮮人から見た「転向」の言説空間──金達寿文学における〈親日〉表象を通じて（坪井秀人編『戦後日本を読みかえる 第5巻 東アジアの中の戦後日本』(臨川書店)）
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金達寿が植民地時代の新聞記者体験を、〈解放〉後にどのように自己批判し、文学作品に描いたかを跡づけた論考。
- 金達寿『落照』論――二つの「族譜」との断絶をめぐって（『日本近代文学』97集）
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金達寿が「族譜」の題名で発表し、二度の改稿を経て、『落照』の題名で刊行した小説を取り上げ、二つの「族譜」と『落照』の思想的断絶が意味するものを考察した論文。
【On Kim Dalsu's Rakushō ： Ideological Transition from Two Early Versions】abstract
Kim Dalsu's novel Rakyshō（落照、1979）was first published under the title Zokufu（族譜）, and was rewritten twice before it reached the form available to readers today. In this paper, Texplore the meaning behind the ideological changes that took place between the two versions of Zokufu and the final version, Rakyshō. First, I compare the three versions to see how the story and theme of the novel changed through the rewriting process, examing these changes in the light of the times in which Kim Dalsu was writing and rewriting, and his political and ideological stance. I then focus on the transformation of Gweiom（貴巌）、who appears as the protagonist's uncle in the earlier versions, into the 'new protagonist' of Rakyshō. Through the process of revision from Zokufu to Rakyshō, Gweiom is transformed into an archetypal figure, representing all the Koreans who were massacred during the process of the founding of South Korea, and then abandoned in the midst of the ideological conflict between socialism and nationalism. This transformation shows that during the process of rewriting the novel, Kim Dalsu came to understand that man like Gweiom ware, in fact, the true protagonists of Korean history. I conclude by noting that this new understanding reveals the transition in Kim Dalsu's ideology from the two versions of Zokufu to Rakyshō. - 金達寿と雑誌『日本のなかの朝鮮文化』（『コリアン・スタディーズ』5号）
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高麗美術館の設立者・鄭詔文が発行を引き受け、金達寿が実質的な編集長を務めた雑誌『日本のなかの朝鮮文化』について、創刊に至る経緯や誌面構成を詳細に分析し、この雑誌の意義を提示した論考。
【Kim Dalsu and the magazine ‘日本のなかの朝鮮文化’ (Korean Culture in Japan) 】abstract
Kim Dalsu (1920-97) gradually began shifting his research activities from literature to Ancient History around 1970 and since then, he traveled around Japan in search of evidences of Korean culture left across Japan and continued to question their significance. It was the vast amount of travel records from this journey that was compiled and became the book series ‘日本の中の朝鮮文化’ (Korean Culture in Japan) (12 volumes). In my paper titled ‘金達寿とその時代’ (Kim Dalsu and his era), I focused on Kim Dalsu’s Ancient History research represented by this book series and discussed it in great detail. I also went on to reveal that a pluralistic, collaborative, intellectual network which overcame the barriers between Ancient History specialists and amateurs, and between Japanese and Koreans were formed by many people who were stimulated by his research; but forming this intellectual network based on his Ancient History research was not actually Kim Dalsu’s initial intention. He had not even planned to study Ancient History in such great depth. His real aim was to create an intellectual network through his own literal activities in the ‘リアリズム研究会’ (Realism study group), but his aim was realized in the area of Ancient History which was totally unexpected for Kim Dalsu himself.
Kim Dalsu indeed became the connection point of this intellectual network as proved by episodes such as him receiving one thousand and few hundreds cards and letters from his Japanese fans who became supporters of his theory after the first volume of the book series ‘Korean Culture in Japan’ was published, but at the same time, we also need to acknowledge the fact that he was not the only connection point of this network. In the 1970s, there was actually a magazine which showed the spreading of this intellectual network, in a way, more clearly and visually than Kim Dalsu’s work. It was the quarterly magazine called ‘日本のなかの朝鮮文化’ (Korean Culture in Japan) (1969-81, 50 issues) started by Jung Gwimoon (1916-86) and Jung Jomoon (1918-89) brothers. Kim Dalsu was among the founders of this magazine and although he preferred to be classified as one of the writers to the public, he was working as the chief editor. Since Kim Dalsu was the chief editor, we cannot deny the fact that some of his views were reflected in the content of the magazine to some extent. However, the magazine had many other writers such as Masaaki Ueda and Ryotaro Shiba who were researchers and writers already very active in various other areas, and so it is very unlikely that such writers would prioritise Kim Dalsu’s views before their own in their papers and lectures. The criticisms made against the Japanese Ancient History published by this magazine later became the forefront of criticism towards Japanese history textbooks in another magazine ‘季刊三千里’ (Kikan sanzenri). Considering these points, the magazine ‘日本のなかの朝鮮文化’ (Korean Culture in Japan) is undoubtedly a very important magazine which sheds light upon the intellectual network that challenged ancient Japanese-Korean history in the 1970s from a different angle from Kim Dalsu’s Ancient History research.
Unfortunately, there are no research papers in the Japanese nor Korean society which truly focuses on this magazine ‘日本のなかの朝鮮文化’ (Korean Culture in Japan). Only some writing in the magazine and the cultural heritage tours organized by the publisher are mentioned in the writings left by people who were involved in running this magazine and in critical biography and documentary footage of Jung Jomoon so far. But this magazine should never be taken so lightly. Because as Yoshimi Takeuchi once praised “I have begun to understand that this magazine is the most revolutionary magazine in Japan”, this magazine was a formal objection from the Koreans living in Japan against the Japanese Ancient History research discussion forums which still could not abandon the ‘Kokoku Shikan’ (emperor-centered historiography which is based on state Shinto) and against the Japanese who accepted that kind of history without question.
This paper discusses the role played by the magazine ‘日本のなかの朝鮮文化’ (Korean Culture in Japan) and its significance by looking into how Kim Dalsu and the Jung brothers founded the magazine, the various discussions and meetings that were held, and the events organised by the publisher around this magazine. Through that, I want to stress the importance of studying this historical magazine that focuses on the historical relationship between Japan and Korea which has never been seriously explored before since research on magazines published by Koreans living in Japan have mainly been focused on general and cultural magazines until now. - 金達寿伝（１２）（『イリプス 2nd』21号）
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金達寿の伝記の第12回。今回の範囲は、韓国で起こった四月革命の中で生じた総連と民団と歩みよりへの金達寿の関わりと、雑誌『リアリズム』は『現実と文学』への移行をめぐる事情、『朝暘』創刊から終刊までの事情について。
- 金達寿伝（１１）（『イリプス 2nd』20号）
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金達寿の伝記の第11回。今回の範囲は帰国事業への関わりと、韓国で起こった四月革命に対する金達寿の反応について。
- 金達寿伝（１０）（『イリプス 2nd』19号）
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金達寿の伝記の第10回。今回の範囲は在日朝鮮人死刑囚として刑死した孫斗八・李珍宇と金達寿夫妻との関わりについて。
- 김달수와 문학운동 ―― 리얼리즘연구회를 중심으로（「金達寿と文学運動──リアリズム研究会を中心に」『국제고려학（国際高麗学）』16号 국제고려학회（国際高麗学会））
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金達寿の文学活動の足跡を概観した上で、彼らが1950年代後半から60年代に主導した「リアリズム研究会」の活動について論じたもの。
- 再生産される自己差別──金達寿の「帰化人」批判をめぐって（『人間社会学研究集録』11号 大阪府立大学大学院人間社会学研究科）
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「日本人は「帰化人」を差別することによって、自己を腐蝕している」という金達寿の主張が意味するものに焦点をあてた論考。
【“Continuous twisted discrimination and Kim Dalsu’s criticism of the concept ‘Kikajin’”】abstract
Through the study of ancient Japanese history, Kim Dalsu has continually stressed his concern for how much the concept of ‘Kikajin’ planted racist ideas towards Korea and Koreans in the minds of the Japanese. It is generally thought that Kim Dalsu criticized the concept of ‘Kikajin’ because of its theory that the descendants of the ancient ‘Kikajin’ are the modern Koreans living in Japan. However, this was not the case. Kim Dalsu believed that the descendants of the ancient ‘Kikajin’ are the Japanese and that ‘Kikajin’ are not related to the Koreans who moved to Japan during the Japanese colonization of Korea. What he perceived as one of the biggest problems of the concept ‘Kikajin’ was that this misunderstanding was covered up and resulted in the Japanese unknowingly discriminating against their own ancestors. In my paper “Who is ‘Kikajin’?” I briefly presented Kim Dalsu’s theory and its characteristics in relation to his study of ‘Kikajin’. With the conclusion of this paper in mind,the present paper explains in detail how, through his own writing, Kim Dalsu uncovered the structures behind the concept of ‘Kikajin’ which continued to create this twisted discrimination. - 金達寿伝（９）（『イリプス 2nd』18号）
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金達寿の伝記の第9回。今回の範囲は『朝鮮』（1958年 岩波書店）の刊行の経緯とそれに対する総連側の批判キャンペーン、『鶏林』（1958～59）について。
- 金達寿伝（８）（『イリプス 2nd』17号）
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金達寿の伝記の第8回。今回の範囲は1957～58年におけるリアリズム研究会の活動、50年代前半～中盤金達寿の私生活について。
- 金達寿伝（７）（『イリプス 2nd』16号）
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金達寿の伝記の第7回。今回の範囲は1954年の「花田清輝編集長更迭事件」やこの時期の新日本文学会の周辺での活動、1958年11月発表の小説「朴達の裁判」について。
- 金達寿伝（６）（『イリプス 2nd』15号）
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金達寿の伝記の第6回。今回の範囲は1952～55年における金達寿の在日朝鮮文学会での活動を中心に。
- 博士学位論文要旨・学位論文審査結果（大阪府立大学人間社会学研究科）
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博士論文「「在日コリアン文学」の始源としての金達寿文学──その総合的研究」の要旨と学位論文審査結果。
- 金達寿と〈社会主義〉──『行基の時代』をめぐって（『人間社会学研究集録』10号 大阪府立大学大学院人間社会学研究科）
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金達寿の最後の小説『行基の時代』に焦点を当て、彼が最後に見いだした〈社会主義〉の姿を明らかにした論考。
【Kim-Dalsu and ”Socialism” ─ Focusing on the novel ‘Goyki no jidai’ ─】abstract
Kim-Dalsu’s ‘Gyoki no jidai’ (The time of Gyoki) from the book ‘Sanzenri’ (1978.2-81.8) is a novel about the life of Gyoki, a Buddhist priest who performed vast social work in the early 8th century.
Kim-Dalsu mentions in the afterword of his book that he wanted to reconsider current socialism through writing about the actions of Gyoki. However, if we read his reasons for writing the novel bearing in mind that Kim-Dalsu was in despair over North Korea’s Government system through the 1970s, and that it was only after he had visited South Korea for the first time in March 1981 that he began praising the progress of Korean society, it is impossible to deny the close connection between Gyoki’s situation portrayed in the novel and the situation which Kim-Dalsu was in at that time.
By examining the actions of Gyoki in the novel, this paper sheds light on how Kim-Dalsu was trying to reconsider socialism and on the possibilities he was trying to discover through writing the novel. - 金達寿伝（５）（『イリプス 2nd』14号）
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金達寿の伝記の第5回。今回の範囲は長編小説「玄海灘」（1952年1月-53年11月）連載中から始まった金達寿の文学的闘争についてなど。
- 「日本語で書かれる朝鮮文学」概念の形成と実践──金達寿の初期文学活動をめぐって（『コリアン・スタディーズ』2号 国際高麗学会日本支部）
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金達寿が〈解放〉直後に主張した、「日本語で書かれる朝鮮文学」が意味するものをめぐる論考。
【 Formation and practice of the concept“ Korean Literature written in Japanese” – Focusing on early literary activity of Kim Dalsu】abstract
Kim Dalsu explains that he continued his literary activity in Japanese even after the Second World War in order to convey Korean history and the situation Korean people are in to the Japanese audience. His reason is perfectly true, but we cannot dismiss the underlying fact that he also did not have the full command of the Korean language for his literary activity due to the environmen he was raised in. However, despite that, Kim Dalsu did not treat literary action in Japanese by Koreans as an imperfect substitute of Korean literature, but claimed that it is a struggle for Korean independence from Japan and new possibilities for Korean literature. He supported this claim by introducing the concept of “Korean literature written in Japanese” in 1947.
This paper considers the meaning of this concept and discusses how this concept was practiced in his earlier literary works. - 金達寿伝（４）（『イリプス 2nd』13号）
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金達寿の伝記の第4回。今回の範囲は1950年6月25日の朝鮮戦争勃発から長篇小説「玄海灘」が発刊され社会的に反響を呼んだ1955年まで。
- 文学と指導者意識──リアリズム研究会をめぐって（『人間社会学研究集録』9号 大阪府立大学大学院人間社会学研究科）
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金達寿の文学から古代史への移動を、50年代～60年代に彼らが主導した文学運動体「リアリズム研究会」に焦点をあてて考察した論考。
【Literature and Leader Awareness – Focusing on the Realism Research Group】abstract
Kim Darsu is generally known as a Naturalist-Realist writer who portrayed the actual circumstances of Koreans. In actuality, however, he began to wage "war" against Naturalistic Realism from the beginning of the 1950s before publishing his most significant literary work “Park Dar-no-Saiban” in 1958. After this achievement, not only did he continue his fight against Naturalistic Realism, but began to participate fully in a Realism research group with his fellow literary scholars. The objective of this research group was to ensure a firm basis for the new Realistic style he began to develop in writing “Park Dar-no-Saiban,” intended as a replacement for Naturalist style. The research group was active through the 1960s and it was soon after the break up of this research group that Kim Darsu’s activity shifted from literature to ancient history. Due to this shift, as well as both invisible and visible pressure he was suffering from the General Association of Korean Residents in the 1960s, the significance of his research group has not been considered at all. Still, it is impossible to ignore the study group as not only revealing his literal activities but also as revealing the significance of his focus shift from literature to ancient history. This paper therefore focuses on the activities of this research group. - 「帰化人」とは誰か──金達寿の古代史研究をめぐって（『近畿大学日本語・日本文学』16号）
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金達寿の「帰化人」批判を通して何を主張したかを考察した論考。
- 金達寿伝（３）（『イリプス 2nd』12号）
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金達寿の伝記の第3回。今回の範囲は1948年4月24日の阪神教育闘争から1950年6月の朝鮮戦争まで。
- 金達寿伝（２）（『イリプス 2nd』11号）
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金達寿の伝記の第2回。今回の範囲は1945年8月15日から1948年4月24日の阪神教育闘争の直前まで。
- 金達寿『日本の中の朝鮮文化』論（『人間社会学研究集録』8号 大阪府立大学大学院人間社会学研究科）
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金達寿の古代史研究の主著『日本の中の朝鮮文化』（全12巻）をに焦点をあて、文学活動との連続性を明らかにした論考。
【Study of “Korean Culture in Japan” by Kim Dalsu】abstract
Kim Dalsu is a novelist who played a major role in promoting wide recognition of “Literature of Korean residents in Japan” in the Japanese society. However, this is merely his early achievements. Since the 1970s, Kim engrossed himself in a serious study of ancient Japanese history for over 20 years; collecting and researching evidences of Korean culture left across Japan.
However, both Japanese and Korean studies on Kim up until now have only focused on his novels and no study has been published based on his ancient history researches. Even when they are mentioned in the studies of his literary works, they are almost always negatively evaluated as a refuge from political reality such as situations in the Korean Peninsula and discrimination against Korean residents in Japan.
Considering only the fact that Kim’s research played a key role in the change of the term “kikajin” (naturalized citizen) to “toraijin” (migrants) in Japanese history textbooks, it is clear that Kim’s historical works should not be overlooked. This paper discusses Kim’s principal work in ancient history, Korean Culture in Japan, which has been obscured by the above negative preconceptions against his historical works. - 金達寿伝（１）（『イリプス 2nd』10号）
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金達寿の伝記の第1回。今回は誕生から〈解放〉まで。
- 法・国家・文学──石川啄木と平出修（『近畿大学日本語・日本文学』14号）
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「時代閉塞の現状」における「批評」について、大逆事件後に文学批判に向かった啄木と、小説の創作に向かった平出修を対比的に論じたもの。
- 転向と同化──協和事業を手がかりに（『人間社会学研究集録』7号 大阪府立大学大学院人間社会学研究科）
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協和会が在日朝鮮人に対して行った同化政策を、転向概念と関連させて論じたもの。
【Conversion and Assimilation：reconsidering Tenko through the activities of the Kyowa-kai】abstract
Until recently, Tenko (“conversion”) had been considered a policy imposed by the Japanese state to eliminate internationalism among communists. This argument, however, conceals the fact that Tenko-sha (“converts”) included not only the Japanese, but also people such as Koreans under the Japanese colonial rule (1910-1945). When these Japanese colonial Tenko-sha are taken into account, a question arises as to whether Tenko had another purpose; namely, to eliminate the national independence of the countries under Japanese colonial rule, a motive which could not be seen through focusing solely on the Japanese Tenko-sha.
This paper studies the question of whether Tenko aimed to eliminate national independence as well as internationalism in countries under the Japanese colonial rule in relation to the Japanese assimilation policy. By taking this approach, we can thus discuss the meaning behind the concealment of the existence of the Japanese colonial Tenko-sha in conventional Tenko study, and search for hints toward a new perspective on Tenko. - 石川啄木と近代日韓関係（『近畿大学日本語・日本文学』13号）
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石川啄木は「時代閉塞の現状」で主張した「文学」批判の認識をによって日本の韓国併合を批判し得たという観点から、彼がこの認識をどこからどのように獲得したかについて論じたもの。
- 「日本回帰」という虚構──浅野晃の転向を手がかりに（『名古屋大学国語国文学』103号）
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浅野晃の転向を通して、「日本回帰」という過程の中に存する認識の断絶と隠蔽について考察した論考。
- 「金達寿」という盲点──転向論批判（『近畿大学日本語・日本文学』12号）
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金達寿の小説「朴達の裁判」を、『共同研究転向』など同時代の転向研究に対する批判と位置づける観点から、従来の転向研究の死角がどこにあったかを考察したもの。
- 階級と民族の《間》──金達寿論（『名古屋大学国語国文学』102号）
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1950年代を通じた金達寿の文学的・政治的闘争を取り上げ、彼の小説「朴達の裁判」が、ブルジョアとプロレタリアートの階級闘争、あるいは日本人（帝国主義者＝加害者＝悪）に対する朝鮮人（植民地の人々＝被害者＝善）の民族闘争という二項対立的構造を成立させている理論的基盤に対する異議申し立てであることを論じたもの。
- 「勝ち組」になりたい！──流行作家・片岡鉄兵の日本回帰（『昭和文学研究』59集）
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「転向者」の中に多種多様な人々がいた例として、私利私欲のために共産主義運動を利用した片岡鉄兵を取り上げ、彼の転向の軌跡を論じたもの。
- 転向と「世間」──高度経済成長時代の言説空間（『近畿大学日本語・日本文学』11号）
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従来の転向研究が、転向制度が無くなった戦後日本の社会にも転向現象は起こっていると主張しながら、その実例を挙げて論じることができなかったことを批判的に取り上げ、黒井千次の長編『五月巡歴』を通して、高度経済成長時代において転向がどのような形で顕在化したかを論じたもの。