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Language is a means of communication. In linguistic expressions, a meaning can be expressed in a word as well as in several sentences. The linguistic informations do not define the meaning itself. The meaning in linguistic expression is a objective process of interpretation of meaning, an interpretation of the world by language users. The word, the smallest unit of meaning is a foundation in the domain of meaning. The central meaning of word is a referent, the deep meaning of which is extended in the context of language use. The extension of meaning results from transfer of common meaning. And the general structure of meaning is constructed in the complexity of analogical and opposing relations. The sentence is a linguistic form realized in the format of statement. The proverbs quoted in this study shows that they have organic structures of logical relations within the words themselves. The referents, vocabularies, are interpreted in the context of sentences, making a symbolic concept. Therefore, the domains of lexical meaning can be divided into three aspects: central meaning, deep meaning and contextual meaning. The natural phenomenon are reflected in the language life of human beings. The culture of a country is involved in the interpretation of a language, and semantics is a systematic study of its culture.

This article studies on the Chinese letter ten(十) on its shape, meaning, and furthermore on Chinese presentation on their culture inheritance. The Chinese letter ten(十) has not only the simple meaning of counting number, but also has the metaphysical and philosophical conception such as perfectness, equilibrium, The great ultimate goal, The great way, non-being, emptiness. Man is always imperfect, not like as Heaven. Chinese had been anxious for the unity of man with heaven, furthermore the interaction between man and Heaven. This anxiousness had been presented on their culture inheritance. The sunbeam pattern presented by the Chinese letter ten(十) can be understood as the Chinese anxiousness for the unity and interaction with Heaven. In the Chinese ancient ages. especially in Yin(殷) period, the Yin people understood the shape of ten(十) as the shape of cosmos, and they considered it the most important countable number. Some scholar insist on the sunbeam pattern had been migrated from West Asia in 3000 B.C. to India, China and ancient Korea. And it influenced on their culture inheritance in physical and metaphysical conception.

The Ages since the Chinese national language of the standard language - Ya Yan, experienced the process of evolving. However, the standard pronunciation has its inheritance. Used as a Chinese national Pronunciation , it is not formed with a local dialect as a basis, This is the special nature of Chinese national language, national language is different from the rest of the world. Of course, Imperial residence city is political and cultural center, but thousands of years of history, the imperial city to live through many changes, so YaYan (elegant language) can not be changed with the changes, It is always the same strain in developing. There is no standard pronunciation of YaYan(elegant language) with a local dialect as a basis, but rather by the former generation of the Accent, and according to the type of voice of elegant language and correspondence with various dialects voice are accepted and used by people in the area.

This article attempts to answer the change mechanism of the Chinese Negatives in ancient, middle and present period. We also explore self-purification of language through the change mechanism of the Chinese Negatives.. The results of this study are as follows:

This research surveyed Korean spelling of Japanese syllables in ileoyuhae and then tried to review how sound and phoneme of each Japanese word was transcribed. The analysis results on transcription of Japanese voiceless sound, voiced sound, semi-voiced sound, double consonant, and prolonged sound in ileoyuhae were as follows. Japanese vowel syllables in ア row․イ row․オ row(a i o) in ileoyuhae almost correspond to the transcription in waeeoyuhae. But Japanese transcription of ウ row syllables in waeeoyuhae is vowel [ɰ] while in ileoyuhae is round vowel [u.]. Also Japanese transcription of エ row syllables in waeeoyuhae is mostly vowel [-yəi] while in ileoyuhae is mostly vowel [-əi]. For transcription of voiced sound in ileoyuhae, ガ line was recorded  adding s(ㅅ) before consonant of k [ㅅㄱ]. ザ line was recorded 싸씨쑤쎄쏘 adding s before consonant of s [ㅅㅅ]. ダ line was recorded  adding s before consonant of t [ㅅㄷ]. バ line was recorded  adding s before consonant of p [ㅅㅂ]. As the author described in the explanatory notes in the opening part of ileoyuhae, I assume that this transcription of voiced sound did not intend to write actual pronunciation of voiced sound but only gave a guidance for convenience. For transcription of Japanese semi-voiced sound in ileoyuhae, it is general to write [ㅂ](p) which is the final consonant of front syllable of [ㅂ](p). However, in waeeoyuhae which was a base text for ileoyuhae, most of transcription of semi-voiced sound were written the final consonant〔ㄷ〕(t) of front syllable of  or 바비부베 보 which are included into voiced sound パ line. For transcription of Japanese double consonant in ileoyuhae, most of them were written [ㅅ](s) which was equivalent to the final consonant of Korean syllables. But in the case where カ line comes after double consonant, [ㄱ](k) is used as a final consonant. It is in a contrast with the transcription in waeeoyuhae where mostly recorded [ㄷ](t). For transcription of カ line contracted sound, Matsumura(松村明) said that there had remained the vestiges of distinguishing between カand クヮ, ガand グヮuntil the early days of Meiji era as a rule for educated class. Such a use was one of characteristics in phoneme of Edo dialect(江戶語). Accordingly, to clearly distinguish between カand クヮ, ガand グヮwhich are the transcription of 直音shows the consciousness faithful to rule and also reflects the characteristic of Tokyo dialect in the Taisho period(大正期, the early 1900ties) well. For prolonged sound, contracted sounds for ウ and オ row prolonged sounds were written as separated letters(かな) of Japanese contracted sound in many cases, for example, shower, 驟雨(上2オ si-yu-u-u, yu-u-sta-ci) autumn, 秋(上3オ si-yu-u) in ileoyuhae. There is high possibility that this transcription would be the means for correct pronunciation by dismantling Korean syllables. I think that this kind of transcription is related to these facts - as said by Yasuda Akira(安田章) above-mentioned, i-u si-u ̕for dayfly, 蜉蝣 mediation, 周旋in waeeoyuhae is pronounced in syllables separated each other(割って) in case of a situation demanding courtesy; For transcription of カ line contracted sound, as Matsumura Akira(松村明) said, there had remained the vestiges of distinguishing between カ and クヮ, ガand グヮwhich were the transcription of 直音until the early days of Meiji era as a rule for educated class, as shown in ileoyuhae. wae-eo-yu-hae il-eoyu- hae

This researches the contrastive linguistics of English loanword in Korean and Japanese language. first of all, this paper will bring up the reason and purpose of starting this research, and things that haven't been argued in preliminary researches. The next step is to compare the commonness and difference of the English loan words of Korean and Japanese and to consider what kind of rules and causes are applied in the progress. To do so, this paper will look through English loan words of Korean and Japanese and classify them in phoneme. In a phonological concept the acceptive aspect especially focused on the syllable structure, and vowel insertion. Viewing phonology system, because Japanese language has less segments than English, notation of loan words are different from english. By the way, Korean language has more segments than Japanese, but Korean language has less segments than English. In the syllable structure, Korean and Japanese loan words insert vowels into non-vowel position in original words, so they shape more syllables than original words.

This paper will focus on the narrating ways of Chongbirok(淸脾錄) within the description of Chinese classical poetry written by Japanese. The writer, Lee Deok-Mu(李德懋). made Won Jung-Geo(元重擧) and Sung Dae-Jung(成大中) get interested in Japan. They met many japanese writers during the Kyemi mission trip(癸未使行) to Japan. After they returned to Korea, they made opportunities to have conversation with japanese by writing and painting. Basically, Korean writers were not very interested in Chinese poems written by Japanese because they believed Japanese academic level was much lower at that time. However Korean writers actually did not know much about Chinese poetry written by Japanese since they did not have enough chances to look at actual works. Therefore, Lee Deok-Mu decided to show Japanese literature as objectively as possible. Chongbirok(淸脾錄) uses four narrative styles, Byeonjung(辨訂), Sohae(疏解), Pumpyeong(品評), and Gisa(記事). Lee Deok-Mu did not criticize literary aspects of Chinese poetry of Japanese in this book. Instead he didn't only used Sohae(疏解) and Gisa(記事) but also used Byeonjung(辨訂) to show individual details of poets and prove the origin of each work. He thought this form would be an effective way to let people know Japanese literature. Moreover, he advised readers to get a negative point of view on those works to understand them deeply.

This thesis reveal that the reappearance of east-asia as the leader of globalization is not symbolized through Men over flowers as the complete independence from the Occident but rather border of Occident without its own character. Even this fact though, serious reveal of Men over Flowers in Korea, China, and Japan and got huge fan is based on the fact the life of Northeast-asia is founded on the occidental life style. When the life is based on the occidental spirit, the thought of east-asia can be whether postponed or discarded. This phenomenan is revealed directly in the show. In the show, luxurious goods reveal the sensation of longing and imitation through all the classes so it can be revealed the solidarity of Northeast-asian. It, however, it fronts this appropriateness of solidarity, it gives dilemmas to give east-asia to terran of Occident. This simple idea brought about the result that the love for family is seized by the occidental capital. All the conflict is collected by the family value of asia, but in fact, familism is the hostage of capitalism by the Occident. The temptation of capital vested Northeast-asia into the occidental terran using the familiarity of family. The loss of memory of this show is given shape by skepticism about the presence of oriental Northeast-asian spirit. The memory loss of the character shows the fear of second-in-command of east-asia that without assimilation with the Occident, he cannot exist. Forever occidental others. Likewise, the show reveals clearly that Northeast-asia is not the geographical true nature. The ultimate conclusion of Men over Flowers is the negative perspect that east-asia is a cultural imagination, a floating ballot made from identification such as orientalism or narcissism. This cultural imagination controls the space of imagination of east-asian public, and after all the imagination of joining the world powers is just mere judge of imperialism. After all, the limit of east-asia through Men over Flowers is quite clear. It avoid deliberately the fact that the universality does not match with the real life and is contrary to people's expectation and finally betray. As long as it is believed that east-asia's comeback only can be realized through surrendering to Occident as the universality, east-asia cannot help but be alienated itself. The idea to recover the Occident from the solidarity of asian resisting european can only make it sure to accept european. The mind of substitute cannot be premised without the others. The important thing is to recognize the Occident as a true nature of terran. If not, like in the Men over Flowers, the true nature of east-asia can be far to be realized.

This paper focuses on the identification of settlement systems and their variations during the Neolithic period in Korean peninsula. Based on the characteristics of features, sites in study area divided into six categories : rectangular houses(A1), round houses(A2), round pits(B), shell-middens(C), stone hearths(D), and others(E). Through the analysis of artifact compositions on each features in each categories, it reveals that the settlement system in middle phase is operated in three level :sedentary settlement(A1), houses of short term occupation(A2, B) and limited activity stations(C-E). In the late phase, this system changes into two or three level by the regions : sedentary settlement and limited activity station in western part of Korean peninsula, and sedentary settlement, houses of short term occupation and limited activity stations in southern inland area. This variations in time and space associated with the subsistence strategies in each phases and regions.

Beom-bu Kim Jeong-seol is not a well known figure as a thinker. Compared to Ham Seok-heon or Yu Young-mo upon whom recent scholar's attention was given, Beom-bu's thought is trivial both in its volume and quality. Nevertheless, I find that there are several interesting aspects in his thoughts. The key factor of his thought is an idea of orthodoxal genealogy of the Korean culture. He insists that the line of thoughts from shamanism, through Pung-ryu-do(the way of wind-and-flow) and taoist inner alchemical self cultuvation, to Dong-hak(Eastern Learning) is main stream of Korean culture. Beom-bu shows changes of interest in finding philosophical resources of his thought not in Confucain tradition but in Taoism and its cultivation system. Based on Taoist tradition, Beom-bu tries to overcome Neo-confucian theory of principle and vital-force. Even though he gives special emphasis on shamanism and Pung-ryu-do, he needs help from Taoism to go beyond Neo-confucainism. After criticizing Neoconfucianism Beom-bu finds philosophical possibility of the future in the thought of Choi Je-woo. As a result, Beom-bu could find an alternative genealogy of cultural orthodox, instead of Neo-confucianism.

This paper seeks to find out a relevant measure for harmonizing nationalism and universalism among Korea, China and Japan in Northeast Asia. The three countries in the region have for a long time been involved in history distortions and territorial disputes. These history distortions and territorial disputes have so far constrained rather facilitated coexistence and cooperation among three countries. In recent years, however, the author can find increasing foreign trade and investment, cultural and educational exchange, and NGOs networks among Korea, China and Japan. It is argued in the paper that cultural community rather than economic one would be more effective in furthering mutual understanding among three countries. In particular, ‘Korea-China-Japan Meeting for Historical and Cultural Understanding’(tentatively named) and ‘Korea-China-Japan Forum for Civil Society’ (tentatively named) are suggested to be established to consolidate social and cultural exchange and networks at both government and civil society level.

The aim of this thesis is to examine the self-discipline system of learning monks at Unmunsa-sangga College(雲門寺僧伽大學) which is the biggest Buddhist nun monk college. The present Korean Buddhist nun monk college has the tradition of self-discipline, about 1600 years, since the Buddhism was introduced into Korea. Hence, the previous Buddhistnuns rarely did not write a book, and their disciples did not make some notes about their teachers’ accomplishment activity and teaching either. Therefore we might know their life, discipline, and curriculum only through the information by word of mouth and currently monks discipline activities. The circumstance of Unmunsa-sangga College is similar to that case. Unmunsa-sangga College was opened in 1958 after the first Buddhist nun monk college, And the Unmunsa-sangga College is called the biggest Buddhist nun monk college and the representative of Korea Buddhistnun Monk College as a lecture place. In spite of these tradition and pride, there is no specific study for its curriculum and a tradition of self-discipline. The goal of this study is to collect and organize Buddhist nun monk college-. Unmunsa-sangga College-data which is sporadically spreaded out. And then it is expected to be able to understand systematically about the self-discipline of current. Unmunsa-sangga College curriculum and system through the organized data. The education of Buddhismshould pursue right spirit, mind, and the practice of right deeds with based on faith(信心), Shin Hae(信解), Shin Heng(信行), Shin Cheug(信證) in three treasures(三寶). And it should look into current and future and it should teach and learn today in a real history. That basis is beginning from the education of Buddhist nun monk college so that it always needs to keep pace with an age. But, if Buddhist nun monk college do not pursue these goals, only insisting on the orthodoxy, it is obvious that Buddhist nun monk college is no important position of Buddhism. Therefore if it is a proper comprehension, historicity, execution, actuality in three treasures(三寶). It will be expected to be great Buddhism, and there will be prepared some place to do an in-depth study for the popularization of Buddhism.

Establishing and maintaining positive social interaction with peers is important for young children because it will form a foundation for their later social adjustment. The purpose of the study was to compare kindergarten curriculum between Korea and Japan focused on social relationships. This study had two specific aims: To compare Korea kindergarten curriculum with Japan's; and to carefully analyse the area of social relationship and human relationships in kindergarten curriculum. To find out similarities and differences, educational goals, objectives, content, and guiding principles of kindergarten curriculum between two countries were analyzed. Findings from this research are reviewed as a means of identifying resources that may useful for developing kindergarten curriculum in Korea.

This paper presents the observation that Korean Educational Linguistics(KEL) has its own system of content and research method as an independent scope of science. KEL is an academic division of Educational Linguistics(a branch of the Applied Linguistics) that belongs to the humanities science, and it treats of Korean for the purpose of educational object. The subjects and methods of KEL are explored in the ways that are complicated with various scientific fields(linguistics, psychology, sociology etc.). The basic subjects of KEL are composed of the structure and skill, educational activities, and socio-cultural specification of Korean. And they build up subcategories of KEL by various co-relational ways. In the methods of KEL, it is necessary to accept the achievements of the past time, and to introduce practical approach systems that are used in Applied Linguistics. So, a lot of methods(for example, case study, co-relational analysis, discourse anlysis, survey, observation, experiment etc.) have to be accepted in KEL. It is important that the action research must be activated in KEL, because KEL is a practical academic field. The action research of KEL aims to solve the practical problems that are related with learners, teacher, and teaching-learning in Korean language classroom. And the action research of KEL is performed by both of the quantitative method and the qualitative method. But the quantitative method can show the general trend of a classroom, it has limitation in discovering the process of learners' language ability improvement. Therefore the qualitative method is useful to the action research of KEL, from the point of view that teacher can observe the learning situation of students for a long time, and he/she can analyze the state of learning conditions straightly.

Recently, as the population of the elderly rapidly increases, the service system of the special care facility for the elderly is more interested as a key social issue. This study is to investigate the change of social welfare facility and long-term care facilities for the elderly of korea and japan according to enforcing public care insurance system, and to predict a optimal service system connecting the public service system to private investment by the comparision of the change of traditional social supporting facility with the change of private company of offering to elderly's home. The main outcome of this study can be summarized into three parts; First, the legal help of long term care facility for emergency, integration of the welfare managements and community cooperation, make welfare system for the elderly powerful. Second, an optimal designs, cares, economical supports for the elderly should have investigated in the level of one's self management-capacity. Fnally, care service system should have managed by the support of one's family, the various professionals of rehabilitation and companions nearby and have the various service type-time, duration etc.

As prosperity of Christianity in the western world lead to the biographies of numerous saints, or Biography of the Saint, who contributed to the development of Christianity, and such biographies influenced on the heroic narrative literature in the Early and Middle Ages, as Indian Buddhism proliferated to the eastern world, biographies of monks who contributed to the development of Buddhism, or Biography of Monks, deeply influenced the development of eastern ancient literature. Therefore it is worth to compare between “Gaosengzhuan” which is the oldest anthology of biographies of Chinese revered monks today and “Samgukyusa”, though the latter is not an anthology of biographies of monks in itself, but that includes many biography of monks. Although dates of writing and locations of appearance of two books are different, there are common elements in descriptive ways, especially among them, Shenyipian of “Gaosengzhuan” and chapter of Shin-ju and Eui-hae of “Samgukyusa” are similar. That is, authors all described biographies of monk in “supernatural description style”. Then what made them to choose that description style? It is because supernatural capabilities of several monks in the initial stage of introduction of Buddhism mainly influenced the introduction and the development of Buddhism. For the proliferation and the development of Buddhism, support of the lord was essentially needed, and thanks to supernatural and miraculous works of monks, they gained trust of the lord, and were able to expand political power and to consolidate position of Buddhism. Especially, there are many supernatural stories of monks who demonstrated supernatural power of themselves in front of high ranking nobles such as emperors or ministers who could influence politics. It seems that they were trying to emphasize political and ideological status of Buddhism in Buddhist monastery. In addition, because there were little literatures on monks in biographies of formal history, they had to use miraculous stories or religious stories as materials in the process of collection of materials, rather than formal history.

This paper aims to explore the geographical names landscape along Post Road and their changes. Most of historical records are based on <燕行录> which contains abundant local names and settlement materials. On the whole, the target study object--Post Road names in the northeast area changed during historical periods. They primarily had official names profoundly featured with military and Post Road color during Ming Dynasty. However the folk names increased gradually during Qing Dynasty and the military and Post Road color consequently dimmed. This change reflected the close connection between location names and social, economic as well as cultural constructions.

本文探讨明清时期驿路沿线地名景观及其变化。资料方面，主要利用燕行录，里面含有丰富的地 名和聚落资料。从整体上来看，本文所考察的东北方向驿路，在明时期是以浓厚的军事、驿站色彩的 官方地名为主，而清时期则随着民间地名的陆续增加，其地名景观的军事、驿站色彩渐趋淡薄。上述 变化反映出社会经济文化建设与地名的密切关系。

The relations between the Sino-French-Vietnamese have endured a long history. The Sino-Vietnamese relations originated about 2000 years before French-Vietnamese relations began to take place. This means that Vietnamese culture was deeply influenced by the Chinese culture. Sino-French-Vietnamese relations possessed three distinct characteristics between the years of 1870 and 1887. First was the transition of the Vassal State when China controlled Vietnam, to the Protectorate State when France gained dominance over Vietnam. Second characteristic was that France gained more powerful weapons than the Chinese. With the third characteristic, France established a stronghold over Indochina. From 1870 to 1887, Sino-Vietnamese relations changing to French-Vietnamese relations, was crucial period, meaning western culture was immigrating to Southeast Asia. The two cultures needed more time before they were able to come to common ground. With the France establishing Indochina, this places Sino-French-Vietnamese relations in the direction of a new milestone for the future. While under France’s protectorate system, Vietnam unceasingly accelerated their footsteps towards Westernization. In the last days of the nineteenth century a new Southeast Asia began to develop. France had completely established a full Sphere of influence over Vietnam.

This study analyzes China's recognition of and response to the North Korean nuclear issue on the basis of the Chinese “responsible power” diplomacy, and attempts to understand its strategic intent by examining the relationship between the six-party talks and the Northeast Asian security system China is mapping out. Since October 2002 when the second nuclear crisis occurred, China has promoted six-party talks in Beijing for a peaceful solution. However, due to North Korea's rocket firing in April 2009 and the second nuclear test that followed in May 2009, six-party talks have not occurred since December 2008. To address this phase, China is trying to resume the six-party talks which is shown through China's Prime Minister Wen Jiabao's visit to North Korea in October 2009, along with a visit to China from North Korea's leader, Kim Jung Il, in May 2010. Meanwhile, the ‘Cheonan ham’ incident occurred in March 2010 and the South Korean government accused North Korea of firing the torpedo. Because of this, inter-Korean relations deteriorated rapidly, and the United States, Japan and other Western countries are showing a strong stance against North Korea. Accordingly, the situation surrounding the Korean peninsula has been escalating tensions, creating difficulties in resuming the six-party talks. At the same time China's “responsibility as a superpower” has been expected. China's policy of the Korean peninsula has been studied frequently in Korea, but there are few studies on the six-party talks and the Northeast Asian multilateral security system. This study makes use of the recent research results and materials in China that have not been found in the previous studies, and also refers to the research that has been done in Korea, Japan, the United States, etc.

The purpose of this study is to investigate the ‘house slave’ housing phenomenon of Chinese Post-'80 Generation. We consider cultural factor and social factor as two important factors which effect the shaping of ‘house slave’ phenomenon. In cultural factor, we argue that agricultural culture, confucian culture and the face culture are the leading factors of ‘house slave’ phenomenon. In social factor, we argued that the reform of housing system and the progress of chinese urbanization are the leading factors of ‘house slave’ phenomenon. Our research indicated ‘house slave’ phenomenon include both realistic value and sociocultural value. With regard to the differences of ‘house slave’ phenomenon between generations, we argued that Chinese post-'80 generation as a representative social group of ‘house slave’ has distinctive features of housing consumption, lifestyle and housing environment.

The study on Aspece te-iru te-ita on the view of prototype. The study on Aspect te-iru te-ita for the Second Language learners has not been enough made. This study analyzed the errors of te-iru te-ita which means in korean by data the result is follwing. 1) Korean learners of Japanese showed the high rate of errors in Aspect te-iru te-ita . 2) The error rate depends on the view of meaning. 3) The meaning of verbs affece errors of te-iru te-ita . 4) This study makes clear to acquire the process of te-iru te-ita

This paper discusses meaning as Japanese passives voice and causatives voice of sentence of reflexive. They were divided into the passives voice and causatives voice, and then compared, analyzed to an intransitive-verb sentence. In relation with a passive voice, for an intransitive-verb sentence is not compatible with direct passive, but with indirect passive sentence, the same example as Sentence of Reflexive was suggested. It was discovered that it has a common characteristics that an intransitive verb is compatible with indirect passive sentence, suggesting a groundwork supporting it is in line with an intransitive-verb sentence in the meaning. In the sentence of reflexive and causative voice, in case of a transitive-verb Sentence of Reflexive, it has the same meaning of an intransitive verb. Also, Reflexive verb is divided to reflexive verb and non-reflexive verb , depending on the existence of causative-transitive verb and the characteristic meaning was analyzed. The existence of causative-transitive verb supports that it has the similar connection as in the form of intransitive verb and it is close to an intransitive verb. Therefore, through the characteristics of Sentence of Reflexive, Reflexive verb exists in the form of connector on the same line with an intransitive verb and a transitive verb.

What the writer has analyzed so far is as follows; First, Natsume Soseki emphasizes through The Second Night in Ten Nights of Dream and Door that Enlightenment is a process of asceticism which requires persistence and patience, and that we can not attain it without emptying obstinacy, desire and more from our mind and allowing some time. It is thought that he expressed in the novel that it is fundamentally too much for Modern people, who can not overcome the process of asceticism leading to enlightenment through sitting in Zen meditation and are shrouded in distracting thoughts and obsession, to come close to the world of enlightenment. Second, It seems that Natsume Soseki tried to imprint the extremes of desire for the warrior's enlightenment on a person's mind who reads The Second Night in Ten Nights of Dream. Third, it is considered that The Second Night in Ten Nights of Dream describes a warrior who is set in his own opinions to find enlightenment blindly without knowing the painful process of asceticism that he must leave all his desire and obsession behind and strive to concentrate on his way to seek the truth, and the sacred meaning of enlightenment for sure.

<Chosen Literature selection>(published in japan on 1940) was the collected studies by Jang, Hyeok-Ju, who was going to introduce Chosen Literature to Japan during 1930's - 1940's. This study aims for analyzing this selection focusing on japanese translation. This selection was edited all three volumes. And its consists of sixteen works, including translated works which had carried on <Bungaku Annai>in 1937, <Modern Japan>in 1939, 1940. First of all, this study summarizes Chosen writers who was introduced in japan from 1930‘s to 1940's. The following part investigates how did translators translate to japanese through comparing with the original works. Lastly, I will investigate how to translate korean peculiar words, dialects to japanese.

As a part of understanding the Study on the Relationships between the Three Countries of Old East Asian and the Western Countries, we first reviewed the characteristics of the syntactic of each country’s languageand contemplated upon how the ethical groups of the three countries in the East Asia including the Han of China were related to the other adjacent ethnic groups. Consequently, we could organize the related aspects of the Study on the Relationships between Three Countries of Old East and the Western Countries as below. The language structures of the East Asian countries are divided into the SOV type of Altai and SVO type of Chinese. The Tibetan of the northwest of China, Korean and Japanese of the east, and Burmese of the south belong to the SOV type while the Vietnamese and Malay of the South belong to the SVO type like Chinese. we can only argue that the origin of the Chinese people and the Chinese languagecame from tribes that came to the central district of China through the Central Asia from a part of the VSO type Sem or people who use the northern Indo-European languages from Arabian peninsular, Mesopotamia, or north of the Black Sea. In contrast to the origin of China which is related to the Sem of the countries bordering on Western China or the people who use the northern Indo-European languages, the origin of Koreans and Japanese can be said to be related to the Altai of North Asia or Dravidan or Indo-Aryan languages of the Southwest Asia of SOV type which can be referred to as the substratum of the Chinese language of East Asia. Through the Chunsan mountains and Kunrun mountainsof the Central Asia, China accepted the western culture and turned it into Chinese in the Yellow River area. Korea, on the other hand, used the western culture it accepted through the Altai mountains and Hangai mountains of the north as its own by naturalizing it near Yoha and Heilong Jiang River while Japan accepted the western culture of the south such as Egypt, Arabia, Iran, and India it had brought about through Kunrun mountains and Himalayas and naturalized near the Jang River. Korea is related to the countries bordering on Western China through Yoha during the Sungodae and through Yellow River area in the ancient times. Japan had links to the countries bordering on Western China through Yoha and Heilong Jiang River during the Jomon Era before the 3rd century B.C., or the Sungodae and through Jang River during the Yahoi Era between 3rd B.C. and 3rd A.D. However, after 4th century in the Gobun Era, it came to share it through the Korean peninsular whose relationship with the Yellow Riverarea became thicker. Such a relationships between the countries bordering on Western China and the Three Countries of Korea, China, and Japan in the ancient East Asia is related to the fact that the center of political stage in the Western Countries moved to the south from the north and then again to the north.

Korean use three kinds; upside handle teapot․side handle teapot․back handle teapot, of pottery in the tea ceremony generally. Side handle teapot is necessay to make an infusion of tea in korean tea ceremony. Japanese is generally make a use not only the tea ceremony but also the daily life. Of them boiling tealeaf, they use hately cultural exchange korea and japan is increased. Recently, increasing cultural exchange korea and japan, there is opinion that side handle teapot is influenced by japanese. that opinion is in dispute. there have been studied on this porty but few study on side handle teapot. So I would like to examine the origin and mutual influence on side handle teapot.

The symbolic structure of re-burial widely distributed in Asia centering on Southeast Asia has been succeeded to mortuary practice of today's various religions. This article is intended to examine the formation of the belief in ‘Thirteen Buddhas’ that has functioned as a rationale of memorial service for the dead in Japanese Buddhism from the viewpoint of succession of the symbolic structure of re-burial. The belief in Thirteen Buddhas is a belief to Buddhas and Buddhist Saints who help to send out the dead to Pure Land. This belief has been accepted to most sects in Japanese Buddhism though it was not made from established doctrine of Buddhism. Buddhas and Buddhist saints who have been chosen to be Thirteen Buddhas were initially deities of folk beliefs for fortune, and it was unrelated to mortuary practice. The deity of such folk belief has changed with the acceptance of the services of ‘Ten Buddhas’ and the belief in ‘Ten Kings’ conveyed from China. In the background, there was a rise of concern to the world of postmortem by ‘Idea of the Latter Days of the Dharma’ and ‘Thought of Pure Land’ at Warring States Period. On the other hand, the native mentality of Life and Death also did an important role to the formation of the belief in Thirteen Buddhas. Mentality of Life and Death that supports memorial service for the dead has been considered to be a peculiar approach of Japan in Japanese academic circles. However, it is necessary to understand it as a Japanese development or transformation of mentality of Life and Death in East Asia as long as it has originated in re-burial. It is also necessary to interpret the belief in Thirteen Buddhas from the pan-Asian viewpoint.

In the dramas of A. Čchov is the dramaturgy, for example, borrowing of the poetics of classicism, arrival and departure, effect of behind the stage, problem of intellectuals, the invisible personae and so on very important for the comprehension of the essence of Čchov's creating. In this article I pursue the three points of the Čchov's dramatic poetics: effect of behind the stage, expectation and realization, the absurd drama. By the help of effect of behind the stage he can show us the everyday life in Russia in 19th century. Through the expectation and realization emphasizes the dramatist the unexchangeable fate of the dramatic personae. The elements of the absurd drama in <The cherry orchard> testifies the extraordinary facilities of the dramatist A. Čchov, because he preceded the absurd dramas in the 1950th years, for example, S. Beckett, E. Ioneco etc.