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This study was conducted to analyze Wonhyo Palsang Paintings, or the Paintings of Eight Stages in Wonhyo's Life, which was hanging on the wall of Jeseok Temple, for the purpose of reviewing the contemporary implications and image of Wonhyo. Wonhyo was one of the most eminent and influential scholar-monks in Silla Era, and Jeseok Temple has been known as the birthplace of Wonhyo. Jeseok Temple, located in Gyeongsan city, Gyeongsangbuk-do, was still the talk of the town as the birthplace of Wonhyo. Accordingly, for the first time in Buddhist history in Korea, Jeseok Temple constructed the Wonhyo Sungsajun, or the Temple for Great Religious Sage of Wonhyo, and has held Daryeje, or a religious service, every year to look back upon the memory of Wonhyo with reverence and affection. There have been little or no studies reported on the relationship between Jeseok Temple and Wonhyo. However, Jeseok Temple is the only one in Korea where Wonhyo was enshrined and the Buddhist picture of Wonhyo was hung on the wall of the temple. Bibliography of Wonhyo depicted in the Wonhyo Palsang Paintings was worth reviewing for the contemporary implications and significance of his modern image. Wonhyo Palsang Paintings consisted of eight tales related to Wonhyo's life with different topics in one picture that were listed in chronological order. Iconographical topics of the painting included the following eight tales: Birth of Wonhyo, entering the Buddhist priesthood, transcendence, no hindrance, sermon, distinguishment between good and bad as well as destiny, enlightenment, and nirvana. This study proceeded to explain the contents of each picture with the relevant literature and documents. The pictures in the Wonhyo Palsang Paintings were depicted based on generally accepted and well-known tales about Wonhyo, rather than based on thorough historical research and evidence. However, since there have been no Buddhist paintings about the most eminent scholar-monk in Korean history, Wonhyo Palsang Paintings had a great deal of importance and significance to be considered in terms of the contemporary representation.

The aim of this paper is to inspect closely the exotic idea and genre of Joseon Dynasty's popular. It has been generally known that Joseon Dynasty's people had not been kept in touch with westerner by Hendrik Hamel's drifting to Joseon. That is 1653 year when he was drifted Jeju Island. But a new historical evidence could be found. Because some westerners who wore a frilly clothes in 1591's amrita painting. Mostly Joseon Dynasty's buddhist painting had been was connected with the culture of the mass of the people, therefore we could think a possibility which the westerner's visit came more earlier than the early of 17th century. The amrita painting is Korea's characteristic arts. Besides many traditional culture and popular things were described in the amrita painting of the late Joseon Dynasty. The hell was expressed pleasantry in the amrita painting of the late Joseon Dynasty. There are many Korean which were worn korean traditional clothes and played some folk games as if they went shopping in market places. Any scares and horrors were not founded. That is very interesting sights. Between 16th century and 19th century in amrita painting the difference was rich in popular and vitality of the masses.

This treatise aims at the explanation about the attitude of Korea and Japan. To make the explanation clear, it is necessary to investigate about the origins by comparing the folk-tales of Korea and Japan which imply stranger's stories. By the result of investigation about the heros and heroins in the folk-tales of stranger's stories, three typical themes are catched. They are ‘the protect of community’, ‘the change of old orders’ and ‘the innovation and creation of community’. Comparing the folk-tales of Korea to those of Japan to the theme ‘the protect of community’, the folk-tales of Japan has more positive attitude than those of Korea. And comparing them to the theme ‘the change of old orders’, the folk-tales of Korea has more positive attitude conversely. For the more, than these, this treatise tries to explain about the ‘Cheo-Yong(처용) folk-tale’ according to the theme ‘the innovation and creation of community’, and catches that almost perfect acculturation is completed in the story. However, comparing the social milieu and festivals between Korea and Japan, the Japanese side is more positive attitude to accept and mix foreign culture into their society. Of course, it is necessary to investigate multiple and deep sides of folk-culture and modern social culture to clarify the specific features of them.

The ancients saw mystically the swan which extends white wings and flies highly. And possibly people were finding existence of Corn spirit(穀霊) in the figure from which it gets down to the paddy field which harvest finished. The tradition of the so-called “target of rice cake” drawn on “HUDOKI(風土記)” is telling such an idea eloquently. In “TANO(田野)” tradition, what it became a swan and flew to when using for the “target the rice cake” which is the soul of a rice was a revelation of God which just foresees failure in farming. Or already obtains it from the “Rice cakes of mirror shape(鏡餅)” of the New Year's ritual. That is, rice cake has a form of a ball because “white” and “the form of a ball” which symbolize Corn spirit(穀霊) are in it. Japanese people would think that the divine spirit was probably dwelling into rice cake.

‘Urkachak’, the bear festival of the Evens in Siberia consists of three parts; the bear hunts with magic, the group ate of bear meat and the ritual revival of bear. The first part of the bear festival, the bear hunts with magic, is sequenced in ‘the ready for bear hunt’, ‘bear hunt’, ‘to let people know about success in bear hunt’ and ‘conveying bear meat’. The second part, the group ate of bear meat, is sequenced in ‘the ready for bear meat’, ‘eaters sitting’, ‘bear meat eating’ and ‘pastime’. At last part, the ritual revival of bear is sequenced in ‘enshrinement of bear bone and skull’ and ‘decorate on bones and skull’. The bear festival of the Evens which illustrates bear totem mostly well is based on totemic characteristics. It is why totemic characteristics reflected on all sorts of magic, lots of taboos, and worrying about incresing totemic animals in bear festival. Also the common notion of transformation from human being into bear represents toteminc characteristics, too.

Followings are the results of the study on Korean university students' recognition and performance in romanizing Korean. In terms of indicating road signs, 72.6% of the participants of the study identify the signs as Roman letters, while 53.3% of them as English ones. However, when it comes to the street signs, there exists confusion between Roman and English letters. In other words, the participants of the study have used Roman and English letters interchangeably. Although the participants of the study were exposed to the formal instruction on Romanization from middle and high school, 56.5% of the participants respond that English and Roman letters are used with complementary manner in a college. As for the performance in using Korean romanization, 43.1% of the respondents mark correct answers on a transliteration test, while 37.5% of them do correct ones on a transcription test before learning how to romanize Korean. These results indicate that the participants are not acquainted with the sound changes of Korean language. However, after learning Korean romanizing systems administered in this study, the participants show remarkable improvement not only from the transliteration test but from the transcription test, that is, 88.4% and 84.2% of correct answers respectively. On the contrary, the participants reveal difficulties in adapting and transcribing the changes of Korean phonological sound system. Educational implication is that four hours' instruction can make it different for the students to learn Korean romanization system, and 50 percent of errors can be diminished.

韓国の国定教科書(小、中、高の国語テキスト)を中心に、｢ey Tayhayse｣ ｢ey Kwanhayse｣の用法の差をその連体表現である｢ey Tayhan｣ ｢ey Kwanhan｣まで含めて、形態、頻度、意味․用法に分けて考察した。形態上の差は、｢ey Tayhayse｣｢ey Tayhae｣｢ey Tayhayo｣と｢ey Kwanhayse｣ ｢ey Kwanhae｣ ｢ey Kwanhayo｣はそれぞれ、もとの言葉の形（｢ey Tayhayo｣ ｢ey Kwanhayo｣）とその縮約形（｢ey Tayhae｣｢ey Tayhayse｣、｢ey Kwanhae｣｢ey Kwanhayse｣）の関係であって、意味上の差はない。テキストという特性上、平叙文より請誘文の形で用いられやすい。　 頻度上では、小学校の国語テキストでは、なるべくもとの言葉の形を使うようにという規則により、もとの言葉の形の｢ey Kwanhayo｣が圧倒的に用いられ、中․高校すなわち、学年が上がるにつれ、もとの言葉の形より縮約形が多く使われていた。また国定教科書に｢ey Kwanhae｣が殆んど用いられていない理由としては、テキストという特性上、請誘文の形で用いられたので、｢ey Kwanhae｣が用いられにくい。意味․用法上での差は、次のようである。 1) ｢ey Tayhayse｣と｢ey Tayhan｣は、述部に「心理関連表現（感情、感覚、姿勢、態度など）」を表す語と共起し、前の部分をある行為の対象（相手）として捉える「対象（相手）の用法」を持つ。この場合は、｢ey Tayhayse｣と｢ey Tayhan｣のみ用いられる。 2) ｢法、協約｣などの法律関係の語と共起する時と、｢ey Kwanhayserameon｣｢～ey Kwanhanhan｣のような定形化された形で用いられる時は、｢ey Kwanhayse｣｢～ey Kwanhan｣が用いられやすい。 3)述部に言語活動（言語表現）を表す語と思考活動（思考表現）を表す語がくるとき（｢ey Tayhayse｣ ｢ey Kwanhayse｣｢～ey Tayhan｣ ｢～ey Kwanhan｣いずれも用いられやすい。しかし、国定教科書の場合、｢ey Tayhayse｣ ｢ey Kwanhayse｣は、純粋な言語活動․思考活動を表す語がくるときは｢ey Kwanhayse｣が用いられやすく、態度や姿勢が含まれる言語活動․思考活動を表す語がくるときは｢ey Tayhayse｣ が用いられやすくなっている。 3) ｢ey Tayhayse｣ ｢ey Kwanhayse｣｢ey Tayhan｣ ｢ey Kwanhan｣は、言語活動（言語表現）を表す語と思考活動（思考表現）を表す語と共起し、前の部分を話題（タイトル、内容）としてとらえる「話題（タイトル、内容）の用法」を持つ。この場合、前の部分の内容が具体的な内容であれば、｢ey Tayhayse｣と｢ey Tayhan｣が用いられやすく、包括的な内容であれば｢ey Kwanhayse｣と｢ey Kwanhan｣が用いられやすくなっている。 4) ｢ey Tayhayse｣と｢ey Tayhan｣は、元の語の意味特質が反映され、話題の範囲を制限、または縮める機能を持っており、｢ey Kwanhayse｣と｢ey Kwanhan｣も元の語の意味特質が反映され、関連性のある範囲まで拡大する機能を持っている。つまり、二つの表現いずれも元動詞との繋がりを持ちながら、後置詞としての独自の用法を持っていることが分かる。

This study aims at speculating on the appearance of ‘othering’ with the Chinese as the center in the tradition of modern children's literature of Korea. Since the liberation of 8.15 numerous children's literature describing the ‘Bad Japanese’ have been published and the situation is still on-going. However, there are very few works that deal with the Japanese during the period of the Japanese occupation. Westerners also appeared very seldom. The Chinese appeared in five or less works. In those works, the Chinese has been portrayed as ‘A child trafficker and an acrobat’(Bang Jeunghwan), 'Bandits and a corrupt landowner(Song Young), ‘Minorities and the socially weak’(Choi Byeonghwa and Lee Jungwan) and the like. Despite a favorable intention to pay attention to suffered people under the colonial condition, nationalism coupled with a sense of being victimized brought out to take an unfriendly attitude toward the Chinese which might result in describing the Chinese negatively. To be exact, the works figured out not the Chinese in the lump but the criminals and corrupt landowners among them in order to develop the nationalism and the reality of class consciousness. However, it cannot be exempted from a suspect to distort the image of the Chinese if there are works characterizing the Chinese only in that manner. Fortunately, there are some works to portray the lower class Chinese in more favorable way. The image of the Chinese in modern children's literature is not far from that in modern literature in general. Since the appearance of new novels to desire modernism, it cannot be overlooked that ‘anti-Ch'ing, pro-Japanese’ sentiment operated secretly mechanisms operated secretly. However, it also can be conjectured that the latent sense of being victimized between the powers of China with strong image of the 'great country' and imperialistic Japan had led to characterize the image of the Chinese negatively. In the midst of this stream, it is noteworthy that there was also mutually cross viewpoints among the lower class.

According to the Geography of joseon Dynasty, such as 󰡔Augmented Survey Geography of Korea(東國輿地勝覽)󰡕, 󰡔Cultural Geography of Korea(輿地圖書)󰡕, 󰡔Geography of dong-rae(東萊府誌)󰡕, 󰡔Geography of jwasu-young(萊營誌)󰡕, there are 12 natural elements and 83 humanistic elements about pusan image. The pusan image which were showen by natural elements are characterized as follow. first, the farmland is futile. second, climate is warm. third, puasn is connected with sea. fourth, pusan is very near to damado(對馬島). fifth, pusan is strategic point with japan. sixth, land products came from futile farmland. seventh, seafood came from warm sea. eighth, the tribute products of the jwasu-young(左水營) stands for strategic point. ninth, the tribute products of japanese people in dong-rae(東萊) stands for friendly relationship with japan. The pusan image which were showen by humanistic elements are characterized as follow. first, the function of dong-rae(東萊) is concentrated in administrative field. second, the function of the jwasu-young(左水營) is concentrated in military field. third, the image of pusan people are artless, commercial and mutual help.

The East Road , the coastal route in the east of the ‘Paekdudaegan’ (Paekdu Mountains) in Korean peninsula has profound archaeological ramifications in terms of cultural formation of prehistoric Korea. It geographically ranges from Chinese far northeastern and Russian eastern maritime regions down to the end of southeastern Korean peninsula. A number of major cultural traditions in Korean prehistory had been spread through the diffusionary network of East Road from Neolithic up to Iron times. They are termed as the ‘Flat Bottom Pottery Culture’, ‘Korean Petroglyphs Culture’, ‘Northeastern Plain Pottery Culture’ and the ‘Hard Type Plain Pottery Culture’. In this broad background, especially the expansive procedure of the ‘Flat Bottom Pottery Culture’ has been traced in this paper, focused on the cultural traits observed from the Bongyui Mountain Cave in Chunchon, Western Kangwon Province. Among those artifacts discovered from the cave which has been claimed to have been used as both residence and burial, a shaft of the composite fishhook which is known as unique marine fishing tool of the East Coast Flat Bottom Culture as well as a number of flat bottomed potteries with some typical impressed rim designs prove that the Bongyui Mountain Cave people had crossed the Taebaek Mountains, and the ‘Jinburyong’(the Jinbu Ridge in Taebaek Mountains) is proposed as most presumable crossing route. Those immigrated people seem to have failed in settleing up in Chunchon region because of their maritime lifestyle that was unadaptable to riverine and mountainous environment, where the Pointed Bottom Pottery Culture prevailed. Whereas, the Pointed Bottom Pottery Culture had succeeded in spreading throughout most of eastern maritime regions, which is testified by its widespread settlement and disappearance of indigenous Flat Bottom Culture in that region.

Muaemu(無㝵舞) occurred in the purpose of propagation and reformation rather than Buddhist ritual dance at the age of Shilla when Buddhist culture was brisk. Wonhyo(元曉)'s Muaemu is thought to have designed a unique method, the introduction of aesthetic·emotional code for popularizing Buddhism. Accordingly, Wonhyo's Muaemu is assumed to have had the spirit of SungSok non-duality(眞俗不二), and one mind whajang(一心和諍). However, after Shilla's Muaemu flowed in the court, it maintained as the special form of Jungjae(呈才), and it was handed down as the changed form which held court and aristocratic aspect without its own folk․popular spirit and characteristics. Muaemu is known to have been performed since the age of Silla, but, the specific historical materials has not been handed down until now, and it depends on the materials of existing Koryo Dynasty and Chosun Dynasty Periods materials. The historical materials about Muaemu in Koryo Dynasty Period are 󰡔Pahangip(破閑集)󰡕ㆍ󰡔Samgukyusa(三國遺事)󰡕ㆍ 󰡔Koryosa(高麗史)󰡕 ｢Akji(樂志)｣ and materials in Chosun Dynasty Period are three versions of 󰡔Uiggwe(儀軌)󰡕ㆍsix versions of 󰡔Holgi(笏記)󰡕ㆍ󰡔Akhakgwebum(樂學軌範)󰡕ㆍ󰡔Sejongsilrok(世宗實錄)󰡕과󰡔Seungjungwonilgi(承政院日記)󰡕. What should be noticed is the question on in what form Muaemu was performed in the early modern times. As presented in the body of this thesis about this, we can know through the data at that time that Muaemu was performed at Chosunmulsangongjinhoe(朝鮮物産共進會) in 1915 of Japanese Ruling Era. Soon after the restoration of independence, ｢National Gugak Center｣(1951년) was established, and in 1980s Muaemu was represented as Korean traditional royal court dance through the representation work. In addition, the representation of Muaemu has been continued to the present. The studies of Muaemu have been on continuously. In this thesis, it was examined dividing into several periods from Wonhyo through the early modern period (Shilla, Koryo, Chosun) up to Modern and Contemporary period.

It is possible to compare the Seopohang Upper Culture, the Zaisanovka Culture, the Jingu-Xingsheng Culture and the ruins in the Mudan River basin of the late neolithic era in the east northern Korea, and the range which shows common characteristic is getting wider as well. Recently, as a increase of the materials of the Zaisanovka Culture in the Maritime Province, the time range of this era gets width. It is necessary to focus on the characterist of the linner dot pattern technique that decorates potteries in the Xingsheng site in the Duman River interior, Gvozgevo-4 site in the East Sea shore and the Klerk-5 site. These potteries decorated by this technique among the potteries of the east northern Korea in the Late Neolithic Era could be classified by assemblage, and divided into three periods. This assemblage of the linner dot pattern(Jadoljemseonmun) pottery is shown only in the Doman River basin when the range of the Late Neolithic Era in the east northern Korea includes the Duman River basin, the Lake Xanka basin in the Maritime Province interior and the Mudan River basin. the complex pattern pottery appears from the second stage in this assemblage. It identifies in the Seopohang site for the first time and continues to the Gvozgevo-4 site which belong to the third stage. The punctured design around the rims of pottery that is engraved pattern appears only in the East Sea shore on the third stage. As a result, the assemblage of the linner dot pattern pottery is identified only in the Duman River basin in the east northern Korea in the Late Neolithic Era and it represents its own regional characteristics from the second stage of this assemblage.

Ⅰ. 머리말 Ⅱ. 이관용의 생애와 활동 1. 출생과 가계 2. 유학과 해외독립운동 3. 언론활동과 민족운동 4. 철학활동과 사상적 경향 Ⅲ. 대중매체에 발표한 이관용의 논문 및 기사 1. 신문에 게재한 철학논문 및 기사 2. 잡지에 게재한 철학논문 및 기사 3. 신문에 게재한 일반논문 및 기사 4. 잡지에 게재한 일반논문 및 기사 Ⅳ. 맺음말 참고문헌 [부록] 논문초록

East Asian Discourse had done profitable works is problem about ‘center and Margin’. But, East Asian Discourse exposed much problem too. This problems are involved deeply with identity and inhomogeneity problem. This study analyzed problems of ‘East Asian Discourse’. And this study is made Naoki SAKAI and Yoshimi TAKEUCHI theory methodologically. The result is as following. We must escape in attitude which examine closely identity of East Asian with difference with West Europe. And we must escape in attitude which do resistance about Eurocentrism attention with characteristic of East Asian. And we must grasp identity of East Asian by ambivalent thing. And when we wish to deny Eurocentrism, we must be able to deny East Asian too. And we must recognize various difference of East Asian interior. And we must think that make East Asian common feature. And we must dissolve area that get closed of nationalism. When think East Asian as perfume that we are such, East Asian Discourse may achieve more well profitable works. East Asian Discourse must become ‘As Trans-culturation, East Asian’.

This paper is a study on the character of Gongsaeng(共生, symbiosis) thoughts in Korea. Here, I mentioned the key words as follows; Dangun(檀君)'s Hongikingan(弘益人間), Wonhyo(元曉)'s Giilsimwonyiyoikjungseang(歸一心源而饒益衆生), Choi Chiwon(崔致遠)'s Jophwagunseang(接化群生)・Hoseangwibon(好生爲本), Lee Hwang(李滉)'s Guin(救人)・Gumul(救物)・Hwalmul(活人)・Hwalmul(活物), Choi Sihyong(崔時亨)'s Geongmul(敬物)・Sikilwan(食一碗), Gangilsoon(姜一淳)'s Haewonsangseang(解寃相生), Gyongju-Chobuja(慶州崔富者)'s Yukhun(六訓, six instructions), Yukyon(六然, six pretensions). The character of Gongsaeng(共生, symbiosis) thoughts in Korea, in the manner now described, shows very distinguishing characteristics compare with China and Japan. But these issues, from the past until now, did not begin to receive attention from academia. Korean Gongsaeng(共生, symbiosis) thoughts has the three characteristics as below. 　The first, Gongsaeng thoughts has idea that everybody must continue to serve on people or living things without compensation 　The second, Gongsaeng thoughts has idea that if we serve and benefit people and all things in the end, it must be of help for our well being. The third, Gongsaeng thoughts should to have a strong sense of responsibility and awe-inspiring for others of the world. 　Such as that, korean Gongsaeng thoughts has a idea of fair distribution and distributive justice to the others and world.

Many of our important tasks can only be accomplished in groups, and many group tasks are collective tasks that require the pooling of individual members' inputs. However, task performing groups rarely achieve their productive potential. individuals frequently exert less effort on collective tasks than on individual tasks. Social loafing is the reduction in motivation when individuals work collectively compared with when they work individually or coactively. The identification of direct or indirect causes in social loafing is a problem of both theoretical and practical importance. In terms of theoretical importance, specifying which variables influence social loafing is critical to understand the processes and mechanisms of group performance. Since Inghamn Levinger, Graves, and Peckman conceptualize social loafing, many studies have attempted to clarify its causes and cures. In terms of practical importance, determining the conditions under which individual do or do not engage in social loafing may provide ways of interventions by which social loafing may be reduced in applied settings. The purpose of the present paper is to review research findings (1) about a variety of causes of social loafing to understand the processes and mechanisms of group performance, (2) about several cures to enhance group motivation to provide ways of interventions in applied settings, and (3) about the impact of cross-culrtural context on social loafing. For these purposes, I would like to summarize first, the history of important researches regarding social loafing for better understanding of the concept, second, a variety of causes based on different theories proposed by many of social loafing researchers, and last, some of the cures of social loafing.

The purpose of this study is to examine the structural relationships of facility satisfaction, the recognition of Korean education program effect, lecture understanding, and educational satisfaction among international students from China. Through latent mean analysis, gender differences of the constructs were examined. The results showed that there were significant differences in facility satisfaction between male and female students. Female students were less satisfied with the facilities than male. Using structural equation modeling, we examined the ways in which facility satisfaction, the recognition of Korean education program effect, and lecture understanding influence educational satisfaction. The results reveal that almost all latent variables were positive with regard to educational satisfaction in both male and female students, except in the recognition of Korean education program effects. This was significant in male but female students.

The purpose of this study was to examine the level of elementary students' usage of cell phone and school adjustment and relationship between the two. In order to achieve the purpose, this study conduct a survey. Two kinds of survey questions, that is, one developed by the researcher and the other developed by Min(1991) to measure the level of the students' usage of cell-phone and school adjustment respectively, were sent out to a total of 1,000 fifth and sixth graders in 20 elementary schools. More than two-thirds of the questionnaires were returned by the respondents and 768 questions responded correctly were analysed using SPSS Win. 15.0 program. The results were as follows. First, the level of the students' cell phone usage was below intermediate in the 5-Likert cell phone usage questions. Females and 6th graders showed higher scores in the usage than males and 5th graders. Second, there was no difference in the school adjustment between males and females. However, 5th graders achieved higher scores in the school adjustment than 6th graders. Third. a significant negative correlation was found between the cell phone usage and the school adjustment.

The purpose of this research is to suggest the direction of future multicultural education. This study found out teachers’ recognition and status on multicultural young children and their family by interviewing the teachers of multicultural early childhood education. The participants of this research are six teachers who teach multicultural young children currently in Busan, Korea. The material of this research is collected through written records of group interview, profound interview, and journals of teachers. The collected material is analyzed qualitatively. The results of this study are as follows. First, there are no peculiar differences of multicultural young children’s developmental stage and daily life although cultural difference makes them somewhat unique. Second, the parents of multicultural young children want to communicate well with teachers and also expect them to give their children academic attention. Third, teachers concern about multicultural young children’s daily life, however there are no follow-ups. Fourth, many teachers expect government to support multicultural family’s education and living situation practically. Diverse plans connected with multicultural family are in progress presently.

The film deals with Japan Korean “We didn't have the original countries”, “butt”, “our school” and from the perspective of the trauma of the diaspora are analyzed. This revealed that in real life, and conflict of Korean in Japan and in the process of healing and reconciliation in ways that ultimately attempts to reveal. In addition, the diaspora as yokes and live in our hearts and how we perceive the trauma, how to overcome it and live to analyze. The way of life Japan Korean diaspora in the three-part film “abandoned ‘people’”, “‘reconciliation’ and ‘coexistence’ of the way”, “protect the identity of the diaspora,” is divided into analysis. Coexistence and reconciliation with them no choice but to go to the 21st century will present situation. East of the 21st century, and ultimately to implement tolreranses propose an alternative.

This paper aims to develop a postcolonial interpretation on the Hollywood film Memoirs of a Ceisha in terms of the concepts of postcolonialism including “orientalism”, “postcolonial feminism” and “narrative cinema”. The results of the investigation are summarized as the following. First of all, the Hollywood film Memoirs of a Ceisha is the representative cultural product of orientalism which reveals a characteristic of postcolonialism. The paper also argues that the Hollywood film Memoirs of a Ceisha is produced through the vision of Western imperialism and colonialism. Thus, the Hollywood film Memoirs of a Ceisha is a prominent ‘narrative cinema' that is based on the hegemony of Man’s vision be connected with the ‘visual’. Finally, it is claimed that the Hollywood film Memoirs of a Ceisha reveals a characteristic of postcolonial feminism, that is, the feminization of postcolonialism.

The aim of this study is to consider the example of outstanding landscape in Japan, and to find a scheme direction for a desirable landscape formation by studying a various subjects, such as the purpose, background of landscape formation. The below is the summary of the thesis. Minatomirai21 is one of the successful examples of the international tourist city introducing the new design into urban development. Thus, it has been gained the sympathy of people because pubic design was reflected the environmental and cultural factors of the city. There are many kinds of the concrete methods to create a dignified landscape, such as village creation project, street design, waterfront design etc. It takes around 40 years to be designed Minatomirai21 in Yokohama. In conclusion, for making a desirable landscape needs to divert social recognition participating all together out of traditional recognition which was led all by public.

The present study identified formation and transition of social networks and its relationship with sustainable operation of environmental policies, through the case of Education for Sustainable Development (ESD) in Kitakyushu-city,Japan. As results derived from the social network analysis. It was revealed that the social networks within RCE Kita-Kyushu were developed from 2007 to 2009, while the number of ESD projects decreased. It was, therefore, shown that in the case of ESD, relationship between the social networks and the number of projects was weak and indirect. Participant methods within RCE Kita-Kyushu might bring such weak relationship.

The results of an action is expressed with saliency of different degrees in the “Verb-complement” phrase, especially the “Verb+de(得)+adjective” phrase in which the complement is cohesive and in the “Verb+de(得)+complement” phrase. especially the “Verb+de(得)+adjective” phrase with the complement being combinative in nature. The complement in the latter shows stronger saliency than that of former. This paper maintains that Compared the “Verb+adjective” phrase with “Verb+de+adjective” phrase, expansion of the "Verb+adjective" phrase to the “Verb+de+adjective” phrase is closely related to emotional coloring of the adjective.

The purpose of this paper is to show the iconic relationships between form and meaning in Chinese and to examine the six categories of Chinese characters. According to the Xu Tongqiang's “sinogram-based theory”, the basic structure of Chinese units ‘Zi(字)’ and coding mechanism is discussed. There is a natural and motivated relationship between form and meaning. Language has a characteristics of iconicity as well as arbitrariness. Language is a realistic coding system, in Chinese coding code is ‘Zi(字)’. The six categories of Chinese characters combining modern methods of cognitive linguistics is analyzed. ‘Zi(字)’ is a motivation reflected in real phenomenon, to explore the ‘Zi(字)’ motivations between form and meaning. Pictographic(Xiangxing), Self-explanatory(Zhishi), Associative compound(Huiyi), Mutually explanatory characters(Zhuanzhu), the relationship between form and meaning is motivations. Shape and sound(Xingsheng) with the salient property of likeness of the objects belonging to the iconicity. Phonetic loan character(Jiajie), the relationship between form and meaning is arbitrary.

This is the earliest letter in China, Oracle Bone Inscriptions, which can prove the origins of Chinese animal zodical signs. In current time, twelve earthly branches and Chinese animal zodical signs are well organized, most well organized records can be found in “Wushipian” and “Yuandupian” in LunHeng published by WangChong in Han dynasty. Whereas, the combination of twelve earthly branches and Chinese animal zodical signs of Han dynasty, which found around 20th century differ from those of WangChong including the contents of records and the site found. Considering these, it seems ackward to argue Chinese animal zodical signs were generated after the Later Han Dynasty. Chinese animal zodical signs were in use before Han dynasty and it was combined with Eumyang Five Element Theory in the Later Han Dynasty. The Oracle Bone Inscriptions includes letter that has characterized different animals. In the shape of each letters, all twelve earthly branches are included along with 10 heavenly roots twelve earthly branches. Here, we can learn that 10 heavenly roots twelve earthly branches were widely used at the time. Twelve earthly branches are also used as the name of neighbored countries, lands, wives. This usage shows the relation with the animals or totem of those. The twelve earthly branches shows not only the twelves animals themselves but also the tribes or symbols of tribes who has adore those. This symbol has developed into the zodiacal calender system and spread out to neighbored countries with twelve earthly branches.

This study draws on the Economic View of Pre-Qin(先秦) legalists, especially focused on a comparative study between Guanzi and Hanfei’s economic policy. Throughout this study we approached to find what is the impact of their policy on rich nation enriches the people, and in order to achieve it which policy they adopted. Guanzi emphasized in the social order should take pragmatism, and he regarded the prosperity of the country and the affluence of the people as the foundation. The Hanfei-called rule of law, pointed that in the scale should take utilitarianism, he emphasized rich nation firstly. Relying on Guanzi's policy the State of Qi (齐) achieved a long-term prosperity; adopted Hanfei’s policy made the state of Qin(秦) become a great nation. Just as well Hanfei’s policies became the one of serious factor on the state of Qin could not achieve to long-term reign. Therefore, the further research needed to explore what is the impact of a national policy on the nation and the people, and what kind of social change caused in the further.

This study attempts to examine the historical transformation of Chinatown in Busan during the period of opening of ports. However, it is really hard to write history of Chinese immigration and settlement in Busan due to Overseas Chinese are dying out without leaving any written document of their history. The migrated merchants at the open ports area in Busan was utilizing every privileges which was gained by the commercial treaty to challenge the competition with Japanese merchants. From 1882 to 1894, Chinese immigrants enjoyed a superior status in Korea but after the suffering the defeat in Sino-Japanese war. After the Russo-Japan war in 1904, the status of Chinese ever lowered.. Nevertheless, the number of Chinese immigrants in Busan increase continuously. This paper stresses the fact that the activities of the Qing's merchant with the political and economic environment of the residing country. Their various network also directly reflect the historical change of Busan socity.

This paper aims to investigate the change in nature of ethnic community by conducting a field study on Beijing Wangjing Korean Town. Most of the ethnic groups which have been flawlessly formed in the rural-based environment disintegrate while they emigrate to towns, and they even fade away with atomization. With the emerging phenomena of “ghetto” like urban-slum, they form “VIC (the village inside city)” with Chinese characteristics. This research makes a new challenge to figure out the nature of Chinese society by investigating the reconfiguration of Chaoxianzu community in Wangjing Korean Town which are different from both assimilation of ethnic groups and the phenomena of “ghetto” in towns. The result of field study shows that Chaoxianzu in Wangjing Korean Town has been reconfigured to form the associations and community with transnational characteristics by freely crossing the boundary of nation and nationality through reclamation of ethnicity. Especially, it is very interesting to find out that structuring the mass media, anti-institutionalization associations, and church is a different mechanism to reconfigure the ethnic community from the extant way of rural society to form the community and further to imply a possibility of the new change in Chinese society.

This paper analyzes the phenomena of repetition and ellipsis in the response of the interrogative sentences in view of informational structure. The results of the study show that in the responses of positive-negative interrogatives, presupposed information cannot be deleted and that the information that cannot be deleted is not allowed to be repeated. Propositions of the speakers were studied with respect to three elements: 1) proposition-building, 2) proposition-adding, 3) space-establishing. The repetition process is obligatory in 1) and 2) while it is arbitrary in 3). In WH-questions, the focus of the questions is always placed on the identified part indicated as an interrogative and this question part should be answered, so the problem of the word-order recognition does not arise. Also, in de(で)-case constituent, unlike positive-negative questions, repetition process is arbitrary as it is not the main focus of the question. As regards the other elements, the same phenomena as in positive-negative questions have been observed. Adverbs of manners and attitudes are divided in two types on the basis of whether repetition is obligatory or not. Also it was found that repetition the repetition is not obligatory in the case of space-establishing adverbs of quality.