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Until now, the Korean-Chinese Han characters for contrast or comparison has been much research is in progress, the achievements in a variety of ways. This Text is learning Chinese vocabulary thesaurus as well as the necessity of learning the purpose of the provision of teaching approached. The modern Chinese and Korean languages structural differences in the underlying ‘P+O structure’ and ‘O+P structure’ of that report, the difference between these approaches through the temporality study. In addition, the reverse appears in the Korean-Chinese and Chinese vocabulary through synonyms Korean-Chinese reasons against this type of word order differences were identified as showing the most representative examples. Thus, Korean, Chinese and other typical symptoms of a ‘reverse chronological order’ claims event composition, this category represents the meaning of words composing the case goes against the natural flow of time to emphasize that the intent of the speaker were studied.

A Characteristic of the Unification of Written and Spoken Language being in the Novel 『Mushasino』 This article has not only a deep concern of the unification of written and spoken language in Japan, but also aiming clearly at the practical character in case of the novel 『Mushasino』 written by Yamada Bimyo. Moreover, It makes clear that characters belong to a general character at the era of meiji twenties or Yamada Bimyo's character through the good office of comparing with the novel 『Ukikumo』. The results are as follows, 1. General Character 　　(1) Appearance frequency of 『Iishasibun』 ; approximately written language 20%, spoken language 70%. 　　(2) 『noun Dome』 ; In case of written language, It is the major part of unnatural form omitted point word after <noun Dome>. Incase of spoken language, It is the major part of calling by name form. 　　(3) 『adjective, adverb Dome』; Unnatural form omitted verb after <adverb, adjective Dome> 2. Character of 『Mushasino』　<point word>; written language used modern word <～da> party, spoken language used archaic word <～deojaru> party. 3. It is interpreted that can find out the Yamada Bimyo's character incase of using point word.

The Pragmatics meaning function of proverb comes from a variety of language expressions, which is different from the usual usages in our living. Most of the vocabularies in proverbs are colloquial and basic. The structural characteristics of them are combined with similarity and proximity among the words, naturally making figurative expressions. The semantic features of those words are closely connected with our living and easy to understand. The primary function of proverb, which is to explain the situation simply and clearly, comes from 4 features, such as of influence, situation, reflection, and literature.

The ‘mirror’ in the literary work has been a good literary material in East and West from classics to modern and contemporary literature. Akutagawa Ryunosuke in his short stories, props and poem has frequently used the ‘mirror.’ The ‘mirror’ holds an important meaning in the faith and the legend of Japan. It is being used literary as the material of Narcissism falling for one's own image reflected in the water. And to Akutagawa the ‘mirror’ is a very important symbolic expression. However, there was no opportunity to analyze the relevance with the other works of Akutagawa. In this study, it aims to note the role of the ‘mirror’ in the literary of Akutagawa by expanding the region to the props, poem and novel of Akutagawa. In addition, it has significance in analyzing the detailed meaning of the ‘mirror’ in the literary.

The death which means end of life in the natural world is the one of big unavoidable problem for human and all the life. In case of human, they have ceremony which is called by funeral. There are several ways of funeral, such as cremation, burial and aerial burial it depends on culture, religion and custom. For this reason, the death of human which is universal phenomenon across individual, nation and ethnic group is closely related with formation of world’s religious culture. In case of East Asia, the ceremony that praises the deceased at national holiday and a nniversary of one’s death was developed. Because of the tradition that highly regard filial duty as ethical value. In other words, they are doing ceremony to propitiate soul of the deceased, Confucianism is at home and Buddhism is at temple. The background of this kind of ceremony is permanent wish that want to live same condition of their lifetime even after the death. The case of Japan, Buddhistic ceremony is the main through a sense of Shinto.

Recent data shows the ratio of the death at the nursing homes has been increasing. There are some reasons behind of this phenomena, which the most serious one is the rapid increase of the single elder and the elder family. In the near future not a few of them move to the elderly homes and the nursing homes, and provably they will end of their lives there. Therefore the end-of-life care system which will satisfy those people and their families is required to those homes. Firstly this study analyzes how those homes try to arrange the process of preperation, implementation, and assessment of approach plans of end-of-life care. Further, how the issues and management efforts for end-of-life care that were identified by nurses, caregivers of elderly homes providing end-of-life care, as the results of an educated program involving them will be examined. Secondly we argue how their feeling, recognition of the concept of death will effect on their attitude toward those ppeople who are dying. Then we come to conclusion that the sharing recognition of end-of-life care allowing a natural death in a familiar place among staff members is considered a basis that can contribute to increasing the ability to deal with the care and promoting and strengthening multidisciplinary cooperation.

This project will be reported at the UNESCO World Conference on Education for Sustainable Development (ESD) on November in Nagoya, Japan. I am planning to make a presentationon this projectat this Association’s conferences twice in spring and in autumn with the hope of asking all of you, especially, members from countries that have experienced hard processes of democratization critics and comments which surely enable us to create an innovative draft platform for “sustainable democracy”. I am much concerned about deficient political participation in my country, Japan where the democracy is in danger though democratic institutions are (were) consolidated. This brought me a reflection over our responsibility as a participant in sovereignty of our each nation. To become a responsible participant in sovereignty of democratic nation, we need to develop the capabilities to examine information by ourselves (media literacy), listen to different viewpoints (dialogue) and to contribute mutually to others in a vulnerable position (community) through education in compulsory schooling or in social life. In this project I emphasize the concept of “responsibility” for that the democracy is built and sustained only by people’s efforts.

중국은 황하문명를 개시한 ‘황제의 후손(龍的人)’으로서 대륙중심의 개발정책(‘東北工程’, ‘走向西部’, ‘서부대개발’)을 단계적으로 체계화시켜 전개시켜 왔으며, 이제 대륙의 꿈을 해양(‘走向海洋’, ‘해양강국 건설’)이라는 공간으로 확장시켜 링크시킴으로써 세계를 향한 중화의 꿈을 실현시켜나가고자 포문을 열 기 시작하였다. 이는 세계를 향한 길을 내고 문명대국의 꿈을 실현했던 팍스 로마의 그림자, 서부개척 후 팍스 아메리카의 기치를 들고 초강대국 대열에 섰던 미국의 발걸음과 여러모로 닮아있음을 발견한 다. 이에 그 꿈이 ‘西勢東漸’의 흐름 속에서 격어야 했던 트라우마(trauma)의 역사를 치유하고, 나아가 조화로운 화해의 국제사회질서를 정립하여 동북아 동반자 시대의 꿈을 실현하는 서막을 열어주기를 희 망하는 것이다.

Baiwei is the author of China's women, she wrote <Out of the Ghost Tower> in 1928. This is representative of her work. It had not received attention when announced. But after the announcement of the Caoyu's <Thunderstorm>, <Out of the Ghost Tower> began to attract attention. Because, because it is familiar with two. In this paper, we examine the characteristics of this <Out of the Ghost Tower>, In addition, the similarities and differences between the two works will be discussed.

Baek-hwa Yang Geon-sik(1889-1944) was a writer, Buddhist devotee, critic, and translator. He started literature activities from publishing a short story Stone Lion Statue in 1915. He drew attention with other short story Sad Contradiction in 1918. It has more significance that he was a translator taking an independent position in Korean modern literature history from incessant translations and introductions of Chinese literature as well as an important writer. He continually translated and introduced new poems, modern novels, and modern plays of China which were created in Chinese New Literary Movement to Korea. However, although he was the best master who introduced Chinese literature in the 1920s and 1930s to Korea, it was not until 1970s that studies on him were started. Results of not only short stories that were published by him but also literature exchanges of Chinese new literature and classical literature which were introduced to Korea did not receive proper evaluation in Korean history of modern literature. Considering these points, this paper studied the acceptance of Chinese literature works, reasons of selection of translated texts, and characteristics of Yang Baek-hwa’s translation focused on the Collection of Chinese Short Stories as his translation book, in order to reconsider the results of Korean and Chinese literature in the early 20th century. The translation of Chinese modern novels of Yang Baek-hwa was not deliveries of simple contents. The translation achievement of Chinese modern literature of him who found out the meanings of Chinese literature as tradition and used them while living in Joseon under the Japanese colonial ruling must be our precious heritage. Especially, the Collection of Chinese Short Stories has its meanings in the history of Korean modern translation and literature in that it introduced revolutionary literature to Korean adolescents, awakened them through the translation, contributed to the development of Korean society and literature, and searched a new writing style by translating Chinese works from using Korean writing style near a colloquial style in the time when Chinese style was rampant. At these points, the acceptance, translation, and introduction of Chinese modern literature of Yang Baek-hwa will provide new perspectives on the diffusion and acceptance of Eastern Asian literature including Korea, China, and Japan in modern era.

Choi Hae(崔瀣) is a rising bureaucrat in the early fourteenth century Koryo(高麗). Choi Hae passed the state examination following his father and took a chance by which he can live peacefully as a bureaucrat. But he experienced a first frustration in his life that prevented him from entering into government office by getting involved in Sungkyunhakyu(成均學諭) recommendation affair linked to his father. When he became twenty, his farther was set free and was re-appointed as Sangjumok(尙州牧) Tongpan(通判). Therefore he also entered into government as Yemunchunchuguan(藝文春秋館) Kumyeul(檢閱). But he was involved in unfortunate affair again. He was relegated and worked as Jangsahyun(長沙縣) Kammu(監務) over three years. Since he came back into Kaekyung(開京), he wandered from place to place in central government for ten years. When as Janghungkosa(長興庫使) he was thirty three, he was elected as an applicant who can sit for a state examination of Yuan(元) and passed it. Consequently, he could parade his learning and literary reputation, when he reached the peak of his life. But he resigned a government office of Yuan and returned to his mother country, seemingly because the office was insignificant and not fitted his aptitude but virtually because he opposed enthroning of Sim Wang(瀋王) that was swirling Koryo politics. Since he returned to Koryo he mainly worked as literary officer and finally retired in Sungkyuntaesasung(成均大司成). In those days, a person who passed the state examination of Yuan was prompted to a higher position and mostly reached into minister or royal secretary but he did not so, because he was lacking in worldly wisdom and was disgusted with politics, connected with several frustrations from taking office. After the retirement, he did not lose pride as a confucian in spite of poverty and started writing of books including editing of selected works of classics. His writing activity is wider than any other person's one. Choi Hae served Kim Tae Hyun(金台鉉) as a master and associated with several persons including Lee Je Hyun(李齊賢). Choi Hae recognized those days as the end of the world when saints disappeared and had concrete consciousness by which he reflect himself in the light of their teachings. Also he evaluated integrity highly and had strong antipathy against the powerful. He had strong self-consciousness as the gentry, but had not firm statesmanship. In the meantime he evaluated confucianism more highly and recognized Buddhism as heresy on the ground of dichotomous attitude. He was critical to social phenomena that resulted from faith of virtue but was affirmative to the function of faith itself. Choi Hae had the pride of so-called little Chinocentrism, before interference period by Yuan, that Koryo's civilization could flourish through the the relation of submission to the stronger, China. Behind this view, there was a dual attitude that our cultural standard was lower than Chinese one. He recognized Yuan as the successor of Chinese civilization, and had not autonomous attitude insomuch as he understood autonomy which Koryo defended during the interference period of Yuan as the result of favor from Yuan.

First, the emergence of modern treaty system in the wake of the Opium War meant the disintegration of China's maritime restrictions. This article, noting ocean-related clauses as shown on the treaties - emergency rescue, measuring coastal waters, shipping, the navy, maritime customs - analyzed major treaties and examined the process whereby images of the ‘ocean’ in late 19th century changed to modern ones. A number of commercial treaties entered into at that time were mostly related with trade, containing so many ocean-related clauses such as the maritime customs, shipping, the navy. And these treaty clauses represented the process in which ocean-related international and domestic laws of Western powers were applied in the oceans in China. Second, the ban between Joseon and Ching was lifted in late 19th century and an essential change occurred between the two countries as they entered into a commercial treaty. The purpose of this study is exploring how the Korea-China relation changed during the opening process of marine transportation and fishing between Joseon and Ching.

So far, the researcher has examined the rural society of Shao-yang hsien, Pao-ch‘ing fu, Hunan-province during the Late Qing and the Republic. The results of the study are as follows. First, there was a remarkable increase in population. There was 83.74% increase in population in Guangxu 33 when compared to the period of Chiaqing 25(1816) 870,000 people increased from 1816 to 1934 and the increase rate was 134.98%.The city population showed 273.8% increase between 1815 and 1907 Compared to the 101.95% increase of the total population, it can be said that the dynasty became remarkably urbanized. Particularly, it should be noted that the urban population had increased three times from 1815 to 1934 even though the dynasty belonged to the category of traditional society with the low rate of urban population. The dynasty was vaguely considered as a rural society in terms of job; however, the fact that the number of farmers and merchants was equivalent as 120,000, respectively, indicates that the country was in the stage of transition from traditional farming society to commercial and industrial society during the Late Qing and the Republic. And the unemployment rate of the country was estimated to remain at 8.8%. With regard to the development of shizhen, there were originally 10 shizhens. Later eleven shizhens were newly established and two out of the existing shizhens was abolished. Overall, the increase of shizhens from 10 to 19 in number reflects the remarkable development of commerce.The newly established shizhens are located at the eastern area of the country near Hsiang-hsiang and Heng-yang and other shizhens were established around nearby Hsien and main roads.. This tells that the trade between Hsien and Hsien was active Goods such as farming products, mining products, and handiworks were exported in Shao-yang hsien; a lot of daily necessities and luxury items were imported. This indicates that western products got into circulation in the area, as shown in other case studies Many western products circulated during the time were manufactured in Shanghai and Hubei. The distribution of western products means that the standard of living in the area improved.The western products made in the domestic area show the early aspects of industrialization through imitation. There was a remarkable increase in the crop production in the area of farming. It was groundbreaking that the people were not self-sufficient during the period of ChiaQing 21(1816) with the population of 640,000, but they became self-sufficient in grain in the period of Guangxu 33 with the population of 1,200,000. It is considered that the amount of products and productivity improved even though some rice was imported from the same Fu, Wugang during the period of 1930s with the population of 1,200,000. It was shown that the efforts had been made to enlarge cultivating area and improve the productivity per the unit area, breeds, and old and new farming tools. The support ability of population was remarkably improved when compared to the previous period with enough supply of food. The cultivation of commercial crops had been enlarged with the increase of foreign trade after the Opium War, as in other areas of Hunan.During the period of the Republic the cultivation of crops had been diminished with the decrease of oversea demand; however, it was largely due to the quality of the products made in China.It cannot be said that the commercial farming caused the breakdown of a farmer's life as a result of the invasion of imperialist.During this period the poverty of general farmers was noticed, but the problem cannot be said to be worse than that in the previous time. The researcher do not agree with the argument that the imperialism is entirely responsible for all the problems which occurred in the process of modernization of China. Rather, he argues that the imperialism is partially responsible for it.The rural society of China accords with ‘Export Leading Growth theory’; the society is growing up with the foreign trade.The researcher believes that such problems due to the lack of capitals and technology in China are common in most countries which face the same problems in the stages of development of capitalism.

야시장은 동남아시아 각국에서 주간의 고온다습한 기후환경을 벗어나 야간에 영업을 하는 형태 의 시장을 가리키는 데서 유래되었다. 이런 야시장이 최근에는 단순한 상업시설을 벗어나 지역경제의 한 축을 담당하면서 지역의 경쟁력 및 지역경제의 부활을 꾀하는 요소가 되었다. 부산광역시는 이에 맞추어 중구 부평동에 깡통야시장을 개설하였고 현재 운영 중이나, 그 전망은 낙관적이지 않다. 우후죽 순격으로 지역마다 열리는 흔한 야시장보다는 앞으로는 지역의 특성을 살려 고객들을 유인할 수 있는 야시장이 경쟁력이 더 클 것이고, 지역경제의 부활에 도움을 줄 것이다. 부평깡통야시장의 관건은 현재 의 문제점을 얼마나 빨리 개선하고 지역의 특색을 살릴 수 있는 야시장으로 발전할 것인가이다. 이를 위해서는 관 주도의 일률적인 야시장의 성격에서 벗어나 지역의 고유성 및 특수성을 먼저 파악하고, 지역성에 맞는 야시장을 개발하는 것이 중요하다고 할 수 있다

Night markets refer to street markets that operate at night and are generally dedicated to more leisurely strolling, eating, and shopping than more businesslike day markets. They are typically open-air markets. Some well-known night markets exist in Taiwan, but they also exist in many other areas inhabited by ethnic Chinese such as Hong Kong, Macau, Singapore, Malaysia, China, Thailand, the Philippines and Chinatowns worldwide. As these markets have become a part of their regional economies beyond being mere commercial places, they impact on the regional competitiveness and rate of economic recovery for their respective regions. For this reason the Busan municipal government opened KKang-Tong night market in BuPyong-Dong, Busan but some take a sanguine view of its future because of reduction in sale and a rapid decline in customer number. Night markets established like mushrooms have no distinct or particular appeal, they are all on the same level. Thus, its own peculiarity and appeal is pivotal to boosting the competitiveness of the area which in turn will lead to higher rates of economic recovery. The key to success of Kkang-Tong is how well it has solved the problems that it has and makes the best of the local traits. For that being true, the local authenticity should be figure out firstly and then night market correspond with the locality should be developed.

This paper discusses Tachibana Siraki’s thoughts which were brought out between ‘9⋅18 accident’ and the foundation of Manchukuo. I concentrate on his “Rule of Right”(王道論), “Principle of Self-Government”(自治論), “Nationalism”(民族論,) “View of Economy”(經濟論). To put it more concretely, I examine closely them with comparisons-Fascism vs democracy, centralization vs decentralization, the Rule of Might(覇道) vs the Rule of Right(王道), capitalism vs peasant-democracy, and nationalism vs ultra-nationalism. As a result, I find his thoughts evolving in a large scale. But in this process he showed the refractions that were well exposed with relation to Fascism. And It is necessary to point out his impotence and limits not to criticize imperialism of Japan. But his plan in relation to the foundation of the new Modern Nation can be interpreted to be the true effort to imagine and to realize Heterotopia that was the realistic Utopia. In that point, Manchuria(滿洲) was different from Japan or China Proper. But in essence his plan could not break from the convention of the power relation between Manchuria and Japan, so the questions over the creation and the discovery of other Hetertopias in Manchuria were left untouched.

This research was interested in the night landscape to promote city tourism. The public design concept was considered to investigate the effect of landscape design on the tourist activities. Those design-related concept was reviewed from the established studies as follows: aesthetics, landscaping, safety, amenity, and universality. To increase attractiveness of night tourism will contribute to promoting urban tourism and then enhancing the urban image and brand.

The study was to suggest medical tourist policy of Busan by Russian medical tourists visiting the city for the medical treatment. The analysis was based on the demographic characteristics of Russians. The finding suggested some Busan’s medical market-oriented policies. This research will contribute building medical tourism strategy for Russian market segmentation.

After considering a result of differences in thought and the impact that Buddhism has on the lay person, we showed the possibility that the difference in the sense of “now” occurs. Then, mentioning the possibility to reduce the risk of Cambodia military demobilized soldiers into poverty by taking into account this difference.

The longevity of people in Japan is on the rise these days. Moreover, there are more and more nuclear families. In other words, there has been an increase in married couples living on their own or a single person living by himself or herself. One can say that there has been a reduction in the social exchanges with relatives which had been made possible by the traditional network of relatives. Furthermore, in the new residential areas, there has been a reduction in the “regional network” which constituted the social exchanges locally, as provided by such organizations as the neighborhood associations. In such an aging society, there has been an increase in the middle aged and elderly people who are psychologically isolated, due to the lack of social exchanges. In other words, people have become more and more disconnected to other people. On the one hand, there is a large percentage of those in their fifties and sixties who keep dogs as pets. My presentation is on the investigation I have conducted by interviewing the elderly who own large dogs that require walking. Its objective is to shed light on the social exchanges facilitated by their dogs. My investigation confirmed that a “‘ketien’-network” had been formed among “fellow dog-walkers” who engaged in the exchange of information on how to keep dogs (Okada 2006). Furthermore, I discovered the existence of the “KOU” (lectures) entitled “classes on aging dogs” in which people learn how to care for aging dogs. What deserves attention is the fact that the network of dog owners made possible by their beloved pets do not disappear even after the latter's death. It has continued to bring these elderly people together. In the aging society that we have now, we hope that the bond made possible by having dogs as pets will continue to contribute to the good health and longevity of both human beings and dogs.

The present reporter pays attention to the group of seamen named Ochi, whose base was in Iyo area in the northern Shikoku Island and small islands in the Inland Sea. From there, they developed their active area to Kyushu, to the western part of Japan where is the center of ancient united nations, to the regions along the Japan Sea via the Straits of Hoyo, and farther to the Korea Peninsula and China. A safe traffic on this highway in the sea controlled a complex relations of the competitive major clans during 4–7 centuries, when an international situation of East Asia including Korean states and China was severe. As for the groups of seamen in Kyushu, the reporter notifies the seamen of Toyo and Hyuga, especially researching the latter by a new approach of an environmental anthropological way concerning ‘the road of shells’ owed to archeological researching results, as well as concerning the collaboration of several groups of seamen.

The art of Meiji Restoration in Japan was influenced by French art. From 1633 to 1854, during Japan’s Isolationist Era, activity in Japanese local art was very active. Fukuzawa Yukichi believed the concern of the Imperial family was the basis for promoting modernization. Fukuzawa Yukichi was one of the Meiji period's six great educators. He was dedicated to the cause of introducing Western institutions and thought into Japan. Some people, however, may wonder why such a man wears traditional Japanese robes. Fukuzawa Yukichi advocated Westernization. He considered that Japan must “Leave Asia to go towards Europe” (脫亞入欧), and consequently Japan could quickly imitate Western countries to become an Asian Power nation. The Meiji Emperor adopted his suggestion to let Japan westernize. Western Art was brought to Japan. It was called “the period of Japanese local art.” In the middle of the 19th century, Japan learned about Western Art. During this period, France began the policy of colonialization around the world. For this reason, France and Japan became important partners. Due to French art being imported to Japan, Japanese art also was imported to France. Consequently, Japan and France’s art exchanges became very popular. Cultural exchanges between Japan, America, England, and France during the period of the Meiji Restoration showed that art was significant in daily life. During the Meiji Restoration, the famous Western arts included painting, architecture, and sculpture. These three kinds were very outstanding in the Meiji Era. The exchange of Japanese and Western arts reached its peak in the Meiji period. Japan, America, Italy, France and England cooperated in the arts exchanges. During Meiji Restoration, Japan was the first country in Asia to accomplish westernization. In this period, the West learned Japanese culture, and Japan also learned French culture. In the East, as well as the West, there was cross-cultural reciprocity. The Meiji Restoration digested and absorbed French art and culture, which became a systematic introduction into French art and culture. Therefore, the art and culture of France and Japan were gradually interconnected.

In this paper, we discuss about renewable energy networks in Asia, especially small-scale hydropower associationin Bandung, Indonesia. From 1980s, transfer technology program of small-scale hydropower technology moved into action from Germany and Switzerland to Indonesia. The result was built up the community and networks of hydropower; “AsosiasiHidro Bandung (=AHB)”. In this research, we trace the creation process of AHB and make the practical concept of social enterprise based on installing renewable energy, and then take a view of expansion of transfer technology to ASEAN based on strategic cooperation between Japan and Indonesia.