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This paper gives historical and social consideration on the pregnancy, growth, differentiation and restructuring process of Korean-Chinese enterprises since China’s reform and open-door policy in the late 1970s. The paper sheds light on the rural reform and the formation of Township and Village Enterprises (TVEs) in the initial stage, the extension of ethnicity-base private business in the early 1990s, the formation of large enterprises and Korean-Chinese entrepreneurs towards China market, and analyzes the features of the Korean-Chinese enterprises from the historical context. This paper has two main implications. First, it arranges the history of Korean-Chinese enterprises in China’s 30 years of reform and opening up. Second, at this point of time of North Korea’s economic system reform, the formation process of Korean-Chinese enterprises suggest an alternative to the analysis of the formation of a free-market system and corporate model in North Korea. China and North Korea are geographically close, and their economic cooperation is also close. Thus, the development of Korean-Chinese enterprises has significant implications on the formation of a market economy in North Korea.

In this paper, I examined the history of Baizu that the Brief History presented. PRC created Baizu as one the 55 ethnic minority nations, as it “nationalized” all the people living within its territorial boundary. And it constructed the narrative of the “ethnic history” of Baizu, while it constructed the grand narrative of the history of the unified, multinational “zhonghua minzu.” There are two major problems in the historical narrative of Baizu, thus constructed. First, the genealogy of the ancestors of Baizu constructed by PRC lacks sufficient historical evidence to prove it. Second, the politically-driven ethnic classification project by PRC produced ethnic minority nation, which does not have their own territory and Baizu was one of them. Because of this, the history of Baizu, who historically lived mixed with other ethnic groups together in Yunnan, cannot help but becoming a part of the larger Yunnan history, rather than constituting a history of an ethnic group. Then, what would be a historically sensible way to write a history of ethnic minorities in Yunnan, who have not transformed themselves into a modern nation? What I would like to suggest is, first, to abandon the construction of the history of Baizu as an ethnic group. I also suggest to distinguish Yunnan from China (zhongguo) as a unit of historical writing, and thus to cut the relationship between the Baizu history and the larger history of the unified, multitethnic “zhonghua minzu.” The narrative of the Chinese history (history of Zhongguo), which takes the PRC’s current territorial boundary as the unit of historical narrative, lacks historical objectivity. Names for historical communities survive, because they have been used by those who have lived in the communities as well as by other historical communities. Members of a certain historical community occupy distinctive historical space and share common historical experience. And their historical experience is mainly informed by political changes that affected the space that the historical community occupies. If one constructs the history of “Yunnan” as a distinctive historical space and community, which could be distinguished from the historical “China” (zhongguo), one may be able to construct the history of the people of Yunnan in its fullest sense.

This study attempts to examine Oeguan Lead's dairies which had been written from 1687 to 1870, and find out the daily affairs the Choryang Oeguan in Busanpo. The Oeguan Lead's dairies which were formed of 860 volumes(about one hundred thousand of sheets) had been displayed the various events in Busanpo's Oeguan. It is an enormous amount of information which had been written every day for 184years, and very important for some scholar to find out the premodern way of interchanges between Korea and Japan. The only question is very difficult ancient documents which was written by japanese grass characters(Hentaigana), the general scholars could not read those documents freely. Therefore I hope to introduce the japanese ancient documents to korean historical society, besides I would inquire into the border region's Oeguan(busanpo) daily life with a careful analysis about Oeguan lead's diaries for 184 years. The contents would be a historical change of Busanpo Oeguan and Choryang Oeguan's annual events and daily life, Choryang Oeguan's special affairs.

‘Labour force called for migrant workers’. The immigrant workers work in 3D(Dirty, Dangerous, Difficult) jobs, eagerly accepting the duty for the survival of their families and their own lives, and live with an iron will in order to achieve their Korean Dream, whilst enduring all the discrimination. Currently they play a positive role in the multi-cultural Korean society. However this Korean society, which emphasizes the unity and uniqueness of the culture with its own traditions regards them not as humans but as machines. However, with the growing number of domestic migrants, a greater interest and attention to other races and cultures that struggle to coexist in the society is urgently required, in order to build up a peaceful and harmonious society for the future. As well as the search for multi-culturalism, accepting different cultures has been developed new novel perspectives about humans and the world. Periodically, as we enter the 2000s, the views of writers interested in the social contradictions gave birth to literature dealing with the issue of immigrants which has new emotions and narratives. This study has investigated the problems appearing in Korean multi-cultural novels, focusing on the constantly growing numbers of male migrant workers and the seriousness of deteriorating situation. It aims to contribute to the settlement of the multi-cultural society by analysing how the problems of male migrant workers appear and are recognized. In a content analysis of qualitative research methods, the study focused on the 7 selected korean multi-cultural novels including Myeongrang Yi My stepbrothers(2004), Yangsun Hong Housemate (2005), Jaeyoung Kim Elephant(2005), Shonhong Gyu Imoogi Hunter (2005), Bumsin Park Namaste(2005), Sibaek Yi Racial Shop (2008), Chansun Park Garibong Ram Skewer (2009), and tried to figure out its properties through understanding and categorizing the problems of the male migrant workers who have been an object of prejudice and discrimination in the society as a minority. In the conclusion, the study is classified into entry route(purpose of immigration to Korea and entry expenses), residential environments(housing types), economic life(high price), problems in the workplace(accident during work, low wage-delayed payment of wage, working long hours and human rights abuse-discrimination and assault), difficulty adjusting to Korean society(language, visa-illegal immigrant and skin color).

This paper explores the national identity and the attitudes towards immigrants among Korean and Japanese university students(below, KUS, JUS). In order to this research, we used cross-national comparable data from Korea and Japan researched at the institute for social Science Research in PNU. and analyzed by factor analysis, t-test. The results are as follows. First, the national identity was examined by national attachment, national pride, qualification of nation. In the national attachment and the national pride, JUS was generally higher than KUS. And the qualification of nation of KUS divided by two factors, that is, civic and ethnic factor, whereas that of JUS had not divide. But there seemed that KUS had strong civic identity and JUS had strong ethnic identity. Second, the attitudes towards immigrants was examined by social distance, attitudes about multicultural society, perceived threat. In the social distance, KUS were generally similar JUS, but JUS were more acceptable than KUS for international marriage. In the attitudes about multicultural society, KUS were very similar JUS, but KUS recognized positively and JUS recognized negatively. In the perceived threat, KUS concerned than JUS about taking jobs away from immigrants, damage of lineage and culture, and JUS concerned than KUS about increase of social problems related immigrants. In the attitudes of multicultural policy, KUS were more higher than JUS to support foreign school, wheres JUS were higher than KUS to qualify foreigners as voter.

School evaluation was to change educational field for education customer with the voluntary inducement. School evaluation was the way to have educational accountability, to expand specialization & autonomy of each school, and to improve education through the development of educational activities. This study analyzed school evaluation with the data of international nations and domestic city & province office of education and suggested improvement strategies about school evaluation. In conclusions, first, school evaluation emphasized the importance of agreement on education community, improvement the quality of education, and the importance of close connection among the ministry of education, science & technology-city & province office of education-schools. Second, school evaluation should lighten the burden school business affairs, change provider's school education to customer's school education with comprehensive evaluation about educational activities, and conduct policy change for the improvement of school educational activities.

This paper focuses on the national memorial enterprise of the Empire of Korea(大韓帝國). Since the establishment of Korean Empire, Emperor Gojong had tried to cherish the memory of the soldiers and public officials who died for the nation during or after Sino-Japanese War. Jangchungdan(獎忠壇) in Seoul and Mochungdan(慕忠壇) in Chongju were the examples of the memorial enterprise of Korea. During the Sino-Japanese War Korean military authority was in dilemma between Donghak peasent army(東學農民軍) and Japanese military authority. Japanese minister who was supported by Japanese military power had a hold on the Korean cabinet and royal court. Korean king was a kind of prisoner at royal court. Especially just after the assassination of Queen Min by the Japanese in October 8th 1895, King Gojong(高宗) was in life-threathening conditions. These urgent external and internal situations provided Korean king's flight to Russian Legation in Seoul February 11, 1896. One year staying at Russian legation, King Gojong moved to Gyungungung February 20, 1897. Korean government become to restore the order in Seoul and local area. In October 12th 1897 King Gojong acceded to the throne of emperor and declared the new name of Korea as Daehan Empire, that is Korean Empire. It reflected the hope and new philosophy of the Korean people and officials for the independence and development of Korea. At the shrine of the Jangchungdan and Mochungdan there were the spirit tablets of private soldiers as well as high officials and military officers of Korea. All of those were fallen by Donghak peasent army and Japanese soldiers in 1895. In the traditional society the rank and file soldiers were almost excluded at the memorial altar because hiararchical society did not permit the private soldiers to share the altar or shrine with high officials and generals. That is the difference of the memorial ideology for the patriots between Joseon dynasty and Korean Empire.

This study aims at analysis of story about the crossing the East Asian Mediterranean, making storytelling model and its adaptation to cultural industry as tourism and education. For the purpose, this treatise tries to analyze the five stories which have been delivered in Korea from ancient times. The five stories are those in which ‘Seo-Bok’, ‘Cheo-Yong’, ‘Heo Whang-Ok’, ‘Seok Tal-Hae’ and ‘Yon O-Rang and Se O-nyo’ are the hero and heroine. In those stories, the East Asian Mediterranean is described as such space to find for a herb of eternal youth, strange man and woman come out from far abroad, and mutual cultures had been interchanged. Especially the cultural interchange were accomplished for the purpose of not only one's search or development but also the other's revolution or prosperity. As the result of analysis and interpretation of them, this treatise got the opinion the five stories are the evidence of mutual interchange of Korea, China and Japan, and it is possible to make a route to tour around the East Asian Mediterranean, and to educate and learn the people residing in East Asia that strange persons and foreigners in each society must be welcomed as justifiable citizen.

Yoo Won Pyo was born in a family of the Hanyang Yoo clan whose male members had the tradition of being an official interpreter. According to that tradition, Yoo Won Pyo had that profession, too. But he joined military service once and in the period of transition to the modern times, was very active as an enlightened intellect. In that period, Yoo Won Pyo contributed his poems and views of current affairs to many different newspapers and magazines. He also made speeches about modernity and civilization in the capital and many other part of the country, trying to enlighten young people. In a similar vein, he wrote and published 「Monggyeon Jegalyang」 However, the ways Yoo Won Pyo behaved implies that he was rather 'pro-Japanese'. This is another reason why we should focus on him. He wrote a poem and presented it to Hasegawa Yosimichi(1850~1924) who had been chief of the Japanese government-general in Joseon. He also expressed sympathy with Japanese imperialists' assertion of the Theory of Asian Solidarity. Furthermore, he kept company with lots of Japanese bureaucrats and pro-Japanese people. These behaviors suggests that Yoo Won Pyo was not different from many intellects of Joseon who were pro-Japanese in some respects in the period of transition to the modern times. Yoo Won Pyo, presumedly, based his life in Seoul, but, certainly, in Gaeseong since 1906. It was uncertain when he was dead. However, this study made clear that Yoo Won Pyo was alive at least till May 1919 when he was 68.

Donghae Songjeongdong remains is the largest community in the Yeongdong region, which represents the Iron Age. In the meantime, it was possible to identify the pattern of the community of the Iron Age through small and large excavations and research to some extent. The creation period of the remains goes back to the New Stone Age, but the creation period of the community of the Iron Age is roughly 2 AD. However, the period when the remains related to manufacturing steel is estimated to be around the 4th century. Meanwhile, the discussion about the homochronous nature of remains and the residential area regarding metal sharpening through heating enables us to expect the increase in data afterwards. Given the fact that most of the remains regarding metal sharpening through heating has been excavated in inner deposit soil of the residential area, it is assumed that a small scale family worked on metal sharpening through heating in the nearby housing for consumption might have been begun. Unlike this, a craft site of metal sharpening through heating, which was confirmed in the eastern end of Songjeongdong remains, is supposed to be highly probable as a region where professionals in making metal sharpening through heating created and resided past the 4th century. This professionals group is estimated to have been able to work both on tempering and refining, and have used ironware produced in the Yeongnam region. This period shows the pattern of interchanges through the upper basin of the Namhan River; thus, it is supposed that there were diverse interchanges.

This paper focuses on the official manual by the royal court of Joseon Kingdom for the reception of the envoys of Ryukyu Kingdom. It also focuses on the real process of the royal reception for the envoys from Ryuku Kingdom with other delegates from Japan. The object of this research is to find the meaning of Joseon's Cultural and Material Gifts to the envoys from Ryukyu Kingdom and other countries. Jobingungjeobki(朝聘應接記) is a part of Haedongjegukki(海東諸國記) edited by Sin,Suk-Ju (申叔舟). It is a guide book for receiving the envoys from abroad. Originally it was for the reception of the Japanese envoys to Joseon. However it was also a guide book for receiving the envoys from Ryukyu Kingdom. Complete collection of Tripitaka Sutras of Joseon dynasty, scrapbooks of writings and pictures done by Joseon scholars and old Chinese scrapbooks of famous writings including the four precious things of the calligraphy(文房四友) made in Joseon were among the main gifts of Joseon court to the Ryukyu kingdom. King Sejo received Ryukyu's royal envoys warmly and he gave the envoys a good deal of material and cultural gifts of Joseon. Joseon's scholarly officials also wrote poems and proses as a friendly and cultural gifts for the envoys from Ryukyu Kingdom. All these 'gorgeous' gifts and reception showed Joseon's friendly relations with Ryukyu kingdom under the Chinese world order. Those were also to propagate the cultural power of Joseon to the countries of East Asia.

after the founding of joson dynasty, the national ceremony have been repaired. as a result, during the reign of king tae-jong, the national ceremony for sacrifice have been finished. specially, the national ceremony related to the royal investiture ceremony have been repaired during the reign of king se-jong. when the national ceremony related to the royal investiture ceremony have been repaired, the national ceremony of koryo dynasty, tand china and ming china have been refereed. the most important national ceremony of china was tang china’s national ceremony. also, tang china’s national ceremony have greatly influenced to the national ceremony of koryo dynasty. the most important certificate in the investiture ceremony for queen of joson dynasty were a certificate to appoint queen and a queen’s seal. a certificate to appoint queen and a queen’s seal were influenced from tang china’s national ceremony. also, the investiture ceremony itself was influenced from ming china’s national ceremony. but there were a few unique investiture ceremony for queen of joson dynasty. for example, a attire for queen was a unique investiture ceremony for queen of joson dynasty. so we can conclude that the investiture ceremony for queen of joson dynasty was the complex of the national ceremony of koryo dynasty, the national ceremony of ming china and the unique ceremony of joson dynasty itself.

mixed principle of three religions including Confucianism, Buddhism and Taoism based on the shamanistic prototype, or the integrated pluralistic principle around certain religions thoughts. The lack of academic approach from the perspective of Confucianism in studying Jeungsan’s thoughts is thought to have been attributed to the lack of cognition and research on “Junghwagyeong 中和經”. This study aims at identifying how Jeungsan succeeded to the ‘Junghwa(中和)” concept in “Jungyong” and accepted it through “Junghwagyeong” in an effort to consider the aspects in accepting Confucianism to develop the Hucheongaebyuk(後天開闢) thought through ‘Cheonjigongsa(天地公事)’. From the author’s perspective, Jeungsan seems to have oriented to an integrated religious pluralism as he evenly accepted three religions including Confucianism, Buddhism and Taoism. Among others, “Junghwagyeong” belongs to a representative literature that Jeungsan accepted, reorganized and systematized Confucianism. Jeungsan pointed out that Confucianism had been criticized due to negative elements and evil practices although it had been recognized for positive functions which had been demonstrated in the feudal society. Accordingly, he attempted to hand down righteous values and positive functions of Confucianism through “Junghwagyeong”. The ideal world which Jeungsan wanted to realize is a world where everyone can achieve ‘Jungtonginui(中通人義)’ and can be positioned as a universal existence. This is the ideal world where everyone can reach the world of ‘Chijunghwa(致中和)’. Jeungsan defined the ideal world as the coming world while defining the world like the feudal society system which was thought to be irrational as the preceding world. The preceding world is a world based on the structure of ‘Hado(河圖)’ and ‘Nakseo(洛書)’ where conflicts, irrationality, concoction and grudge were created. Jeungsan wanted to develop a new world through ‘Cheonjigongsa’ as ritual actions for plans to overcome it. This world is the ideal world to be developed by the righteous order. Jeungsan seems to have discovered norms and thoughts for a new world by reorganizing the values of Confucianism at the point when he looked forward to the modern times. Jeungsan’s direction as such can be said to have great significance in motivating the formation of a new order toward the future as well as solving problems confronting the mankind living in the modern times.

The aim of this paper is to show how the problems we have to solve in the future examining the trends in phonetic study in Korea. The features of phonetic study in Korea are summarized as follows; (1) Most of the studies are deductive hypothesis‐testing typed laboratory phonological studies. (2) When prosodic features in Seoul Korean are examined, accent has not been focused on but intonation that relates to prosodic structure has been emphasized. (3) The main stream of phonetics study are acoustic phonetics and articulatory phonetics research, so auditory phonetics study related with cognition is rare. We need an examination based on a traditional experimental phonetics done by Rousselot (1897-1908)，focusing on accent that has not been considered well from phonological point of view. By this examination, we can suggest a new proposal for Korean accent which is not solved sufficiently.

This research is to study on the distinction of two type medials -mainly on rhyme compound vowel finals- in sino-korean which is comparative study with sino-japanese Go’on & Kan’on. The results of this research are as follows. 1) Two type medials appeared same form in sino-japanese Kan’on that reflected rate middle chinese except Yu(虞) rhyme. 2) Two type medials appeared different form in sino-japanese Go’on that reflected early middle chinese except Xiao(宵) rhyme & group Zhi(止). I thihk Xiao(宵) rhyme was reflects of front vowel-a because of compound non-medial Xiao (肴) rhyme appeared –eu form. Case of group Zhi(止), I thihk that appeared same form because of Japanese have no distinction of i & ii. 3) Two type medials appeared different form in sino-korean except Xiao(宵) rhyme. I thihk Xiao(宵) rhyme was reflects of front vowel-a because of compound non-medial Xiao(肴) rhyme appeared –jo form as like sino-japanese Go’on. Only 3 letters of 249 letters appeared same form and another appeared different form in sino-korean. It means sino-korean was originated in early middle chinese as like sinojapanese Go’on.

‘Room’ and ‘Window’ are one of the most important symbols of poetry, to reveal the self-consciousness and the attitude of poets. And they are the symbolic spaces of the innermost world of poet, but not the space of physical, or social and historical. Therefore ‘room’ and ‘window’ become the space of imagination to link dream and reality, and past, present and future. This study aims to examine the symbolic meanings of ‘room’ by analysing the Korean modern poems, as the communication and the passage of the expression of attitudes of poet-self. ‘window’. As the results, it was recognized that the symbolic meanings of 'room' are the space of self-starring and transcendental meditation to Yun Dong Ju, the space of self-expanding and tragic self-affirmation to Lee Yuk Sa, and the space of self-innovation through self-reflection and self-discipline to Sim Yeon Su.

The differences in the meaning and usage of 「e daehaeseo」and 「e kwanhaeseo」including 「e daehan」and 「e kwanhan」were observed according to genre such as general culture, technical books, newspapers, and magazines and national Korean textbooks. The result shows that The differences in the meaning and usage of 「e daehaeseo, e daehae, e daehayeo」and 「e kwanhaeseo, e kwanhae, e kwanhayeo」do not exit as they are only different in terms of word length. On the other hand as for forms and frequency there are a lot of differences. First of all, 「e daehaeseo」, 「e daehae」, and 「e daehayeo」are used in elementary and secondary school Koeran textbooks. However, as for a study by text genre, 「e daehayeo」 is chosen a lot in law-related technical books. Other than that, 「e daehae」 and 「e daehan」 are mostly used. 「e daehaeseo」is used a lot in the form of 「e daehaeseoneun」. 「e kwanhaeseo , 「e kwanhae」, and 「e kwanhayeo」are not commonly used in studies by text genre like national Korean textbooks. In meaning and usage, 「e daehaeseo」and 「e kwanhaeseo」have independent usage as postpositions, but in studies by text genre 「e kwanhaeseo」, 「e kwanhae」, and 「e kwanhayeo」 are hardly used. Instead 「e kwanhan」 is used which includes the usage of 「e kwanhaeseo」, 「e kwanhae」, and 「e kwanhayeo」. In other words, if a postposition is influenced strongly by the meaning of a main verb, it is easily used as independent usage of the expression. Object usage of 「e daehae」and 「e daehan」and law-related title (contant indication) usage of 「e kwanhan serve as examples.

For the past two decades, there have been an increasingly vast number of Koreans learning Mandarin, subsequent to the widespread and intensive exchanges between China and Korea in various aspects such as politics, economyand cultures. As linguistic systems and social conventions differ between two cultures, Korean students will demonstrate learning biases while studying Mandarin. Undoubtedly, research on bias patterns among Korean learners will be inductive to enhance their Mandarin proficiency and contribute valuable findings in the field of learning Mandarin as a foreign language. Indeed, it is acknowledged that in teaching practice, Korean learners’ biases on mental verbs are significant and worthy of note. Based on theexisting studies, this dissertation aims to analyze the internal causes of Korean learners’biases on mental verbs; by means of teaching practice, research questionnaire, and logic reasoning, this research will propose possible solutions to address the issue. In previous literature review, no substantial research on Mandarin mental verb biases has yet been elaborated. Among a few, LiuBo proposed an initial research in 2008, summarizing three frequent patterns of Korean learners’ biases on mental verbs – omissions, mis-additions and misuse (overuse). According to Liu Bo, the phenomenon of misuse(overuse) is the most common. Also, by analyzing the misuse phenomenon of mental verbs, Liu found that mental verbs with the closest meanings will be easily misused, with a high percentage of 70%. Liu’s research helped elucidate the high possibility of biases on mental verbs for Korean learners. Departing from Liu’s research, this dissertation undertook a confirmative analysis whose findings corresponded to Liu’s. Then, a questionnaire based on cognitive mental verbs was designed and administered to 50 subjects chosen from Mandarin learning students in three universities in Korea. After the data were collected, computed and analyzed, the dissertation identified problems and reasons for the biases, implemented comparative analysis on linguistic differences,and proposed possible pedagogical solutions accessible and adequate for Korean learners.

This research clarifies the actual situation of the “Japanese language education system” which is being provided at a one of “The Ethnic Koreans in China school” in Eastern‐North province of China according to the basics of “The Ethnic Koreans in China” Japanese language education system during the Manchurian period.Especially the present research focuses on the teaching method of “The Ethnic Koreans in China” Japanese teachers. Furthermore this research verifies according to the collected materials and interview investigations that the teaching methods such as “Direct method” or “intensive training ”which are usually insisted by Japanese language educators, were almost actually executed at “The Ethnic Koreans in China” school during the Manchurian Empire. The preceding researches related to “The Ethnic Koreans in China” Japanese language education are still staying at general surveys degree and can’t go up from the present step of investigations. In short, view from the “The Ethnic Koreans in China” Japanese language education point is equal to practically nothing. An author in this article approaches the Manchurian education system from “The Ethnic Koreans in China” Japanese education position.

37BC at the place called GESHENG city the Koguryoregime was established by the first ancestor ZHUMENG. This content was recorded by <WeiShu Koguryo>, <History of three Kingdoms>, <Heritage of the three Kingdoms> etc. MuRong Xianbei belong to the east Xianbei in the sixteen countries period the established the QianYan, HouYan, BeiYan, XiYan, NanYan etc. regime. Among them the QianYan, HouYan, BeiYan was the local government in the center of the northeast China in the history called "Three-Yan". Since the rebellion of JinYongJia, Murong Xianbei has risen in Liaoxi. At the meantime Koguryo wanted to enlarge its forces to Liaodong. Both countries were located in the same place and bordered on each other. A war, lasted for hundred years, was started. At the beginning Murong Xianbei pursued the strategy of "Respect Jin" and carried out "The Revolution of Han-ification of the Chinese Fringe", the national was becoming more powerful and prosperous. Later Koguryo had taken over Murong Xianbei, occupied the area of Liaodong. The area of Liaodong was under the control of Koguryo until its perish. Although Koguryo was hostile to Three-Yan in history, there was a peaceful situation between the two countries. Because Koguryo had a contiguous territory with Three-Yan, among the three countries, the literacy infrastructure of Murong Xianbei was on the highest level, they had an influence each other's culture. According to the research, the first country believed in Buddhism was Morong Xianbei among East Races. Although the exact time was uncertain, it can still be speculated with the existing materials. After Buddhism spread to Three-Yan, a "Three-Yan Buddhism Culture" was formed combined with the culture of Murong Xianbei. Then it was introduced to Koguryo. The communication and population mobility was not only existed in the peace time, but also in the time of war. In a sort of sense it promoted the culture exchange. Koguryo Buddhism was the influence of Three-Yan Buddhism. This kind of Buddhism also with MuRong Xianbei culture, then after Koguryo Buddhism introduced and influence into Baekje and Silla, even Japanese islands.

Amidst the developments in international diplomacy, envoys of ancient China, Korea, and Japan used Chinese characters as the common writing tool, employing forms such as written conversations and poetry responses. This opened up the path to increased cultural interactions, which promoted the bourgeoning of written discourses, travel logs, poetry responses, and other forms of literature exchanged among the literati across the borders. Wang Fengzao, in the eve of the outbreak of the Sino‐Japanese War, from 1892 to 1894, was stationed in Japan as the Chinese envoy, constantly engaging in poetry writing with the local intellectuals and Korean envoys during his post. The HaidongChouchangji(海东酬唱集), hence, is the crystallization of East Asian literary exchange of the time. This poetry anthology, currently preserved in the Classical Literature Archives at Peking University, has so far not received much academic attention as a meaningful resource. The anthology contains correspondences, prefaces and postscripts, logs, and responding poems collected from Japan that total more than 170 pieces. The featured poems range greatly in type, including five or seven‐character extended verses, seven‐character quatrains, and five or seven‐character verses, among which the five‐character verse and seven‐character verse are allotted the most in proportion. Most of these poems describe the scenic beauty in Japan or the joyous mood in the company of friends; yet through them,it is possible to grasp in more detail the past activities among the envoys of the three countries, as well as the interrelated politics, current events, and history prior to the Sino‐Japanese War. The The HaidongChouchangji(海东酬唱集) provides first‐hand information for the research of East Asian history, literature and academics, thus holding significant value as a literary reference.

Aiming at the promotion of port competitiveness, the factors affecting port competitiveness are discussed on port selection criteria. Data are collected by using questionnaire, and quantitative model about factors affecting port competitiveness is established with structural equation modeling. Based on the analysis, the result shows that port administration level, the operation condition, port service play an important role in affecting Qinhuangdao port competitiveness.

특정한 중국 테마 공원의 선택 속성의 중요도와 그에 따른 만족도에 대한 연구는 거의 이루진적이 없었다. 본 연구는 기존에 만들어진 선택 속성 항목을 통해 각각 다른 개념의 중국 테마 공원을 대상으로 중요도와 만족(실적)도를 동시에 고려하여 두 테마 공원의 특성을 파악하려 하였다. 한 테마 공원은 북경 부근의 자연과 역사를 테마로 한 대규모의 테마 공원이고 다른 테마 공원은 선전 지역의 엔터테인먼트 중심의 테마 공원이다. 본 연구는 중국의 각각 다른 두 개의 테마 공원의 포지션닝 전략연구를 위해 좋은 사례가 될 것이다. 선택 속성의 중요도-실적 분석을 위해 두 테마 공원에 각각 방문 중인 중국 방문객을 자료로 활용하였다. Fragrant Hills의 경우 1사분면(keep up the good work)은 좋은 경치, 독특한 지역특성, 공원 배치의 효율성, 청결 유지, 가격대비 가치였고, 2사분면(concentration)은 적절한 직원수와 도움, 정보와 지원서비스, 기대 충족이었으며, 3사분면(low priority)은 역사유적, 문화유적, 숙박, 식음료였고, 4사분면(overkill)은 공원주변의 도로 표지 및 지도로 나타났다. Happy Valley의 경우 1사분면과 2사분면에 분포한 항목은 없었으며, 3사분면(low priority)에 분포한 항목은 역사 유적, 문화유적, 주차시설, 숙박시설이었고 4분면(overkill)의 분포항목은 좋은 경치, 독특한 지역 특성, 공원 배치의 효율성, 청결 유지, 식음료, 가격대비 가치, 기대 충족으로 나타났다.

Nonakanoshimiz is a well-known Utamakura derived from the 887th Whoaka of Kokinshu volume 17. Although the theme of this Whoaka is a journey, the first phrase starting with “いにしへの” calls forth one's reminiscences on folklore and fairy tales, resulting in the progress of traditional literature. This study introduced a variety of hypotheses regarding the birthplace of Nonakanoshimiz and then investigated the interpretational aspects of the books for Whoaka introduction and Whoaka annotation which were published between the end of Heian period and the Middle age. The results showed that the books for Whoaka introduction published during the Heian period interpreted Nonakanoshimiz as “a legal wife” while the annotated books of Whoaka published during the Middle age translated Nonakanoshimiz into “water with healing power”, “a lover”, “freedom from all thoughts and ideas” and so on. This study also reported that Nonakanoshimiz might be used to represent a changeable relationship such as relationships between men and women or a human relationship after examining the way how Nonakanoshimiz was actually recited since Kokinshu was published.

In a conflicting relation between christianity based on a sole 'God' and Japanese modern literature based on humanism. Endo Shusaku's literature can be clearly defined as ultimately proving God's existence and salvation through the pursuit of the meaning of human being. However, Christian literature is not as simple as pointing to that the problem is involvement in Christianity by author subject. The relation between Christianity and the literature of Endo who has been agonizing as a Japanese and a Christian believer is nothing but a process. In the end, it would be more easier method to find the characteristics of Endo's works as Christian literature in consideration of the requirement of Christian literature. This article will inquire Christian literature's characteristics with Endo's reference to Christian-related works, review mainly covering his thoughts on Christianity as subject.

The Spider’s Thread, Ryunosuke Akutagawa’s first fairy tale, was published in the first edition of “The Red Bird”, a magazine intended for children. This work was written based upon The Spider Web, which was printed in the Japanese translation of “Karma” by Paul Carus. The preceded studies about this work regarded the main theme of this work as Kandata’s selfishness caused by his <cold-heart>, which was the reason Kandata fell back to hell. However, if we take a closer look on this work, as one can notice from the expression, Kandata’s “this precious self”, rather Kandata’s arrogance seems to be the original reason of his fall to hell. Meanwhile, descending the spider’s thread to hell in order to save Kandata was Buddha’s dogmatic behavior despite Kandata did not repent at all. This means that since Buddha was so boring, in order to relieve his tediousness, he chose Kandata as a mean of cajolement; this part is implied in Buddha’s behavior in the Paradise, which does not appear in The Spider Web. After all, this study revealed that Buddha’s this kind of behavior reflects Akutagawa’s view of “spectator’s egoism”.

When discussing the Kirin, can not be over looked is the relationship between the foreign literature. There fore, in the heart of the wife child out public spirit and Barudazaru, and Barukisu of Balthasar Confuciussaints and Thais character in particular, the relationship between Anatole France literature and foreign world of beauty in Kirin This paper I tried to compare the inner struggle. And Balthasar Thais work Anatole France is part of the conclusion and the first part is very similar to the Kirin of Tanizaki, the figure of the saint sappear in the works of writers of bothare very different have. With out shaking the temptation charm and Mrs. son south, saints that are on the Thais Con fuciussaint love of “giraffe”, but we inclined to her by the death of Thais are not fitand functional virtues and I think, I will l eave the country as Mamoru. Significant difference in women isaes the ticappearance of the “strong man” of another man to conquer. This is a feature of the literature Tanizaki.

The purpose of this study is to investigate how the expression, ‘Kiyotai,’ of yarimorai in Japanese Grammar is used in Japanese language Textbooks for five universities. The results were as followings. 1) There are 40verbs and 121 frequencies with ‘kiyotai’ the most frequently used verb is ‘kasu’‘osieru’（12 times）and the least frequently used verbs are ‘suru’,‘iku’(only one time). 2) According to the beneficiary is in the core structure, ‘indirect object of kiyotai’ is the highest frequency followed by ‘posessor of direct object of kiyotai ’, ‘direct object of kiyotai’, ‘posessor of indirection object of kiyotai’. 3) In most cases, the expression ‘kiyotai’ is used ranging ending part in the introductory chapter. Kiyotai is the necessary expression not only in the Japaneses but also in all languages. So, When we compile Japanese textbooks, we have to make it be able to enrich language living with various verbs and sentence structure. Also concerning introduction unit, It is important to introduce in the middle so that we can study over and over again.

The most recent, the study the PROTTYPE's theory introduced has become active in connection with the study of verb. Also, in sentence of reflexive of this thesis, it has been tried so as to verify preceding part of intransitive voice and transitive vocie is situated in all its aspects. This paper made a comparative study of Jyotaihanka syu syutai, the main transitive sentence of Amano(1987) equivalent to the experienced person b transitive sentence of Inoue(1976). 3.1 In both sentences express possessive relation made an analysis about reciprocal and meaningful intimacy of Ga case Noun and O case Noun 3.2 Regarding subjective sentence when made a comparison about aspect of two sentences, it was discovered through direct and direct condition's conjugation take the same position as Be in possession of situation 3.3 concerning both sentences of aspect of the passive voice as a result of a compartive analysis it was showed that Hatarakikake passive voice of possession is reached regarding a extensive reflective sentence. Amano(1987) and Amano(2002) have denied that intransitive verb approach transitive verb about a reflexive sentence. That is reflexive sentence is effect from Ga case Noun goes back to the form of Ga case Noun which give rise to condition's conjugation itself, also in case of condition's conjugation, the main transitive sentence don't have movement and effect of Ga case Noun , finally be in possession of situation because of external effect. In conclusion, both sentences belong to transitive sentence morphologically, focus on condition's conjugation, are close to intransitive sentences, and main condition's conjugation, principal transitive sentence is going to deal with the weakest sentence step by step.

In this thesis, I research teaching skill using Focus on Form. Which makes students concentrate on form of language focusing on grammar education which are hard to understand for koreans who learn Japanese. I research the time students use speculation to make sentences and case of misusing it for korean who learn Japanese for their second language. focusing on misusing of sentences, I contemplate studying skill of Focus on Form. I make experiments with activation of input, notifying context, activation of communication, and awaking awareness of language. I will research about what teaching skill can promote hard form of language efficiently for learner. The next thing that I must solve is both verifying teaching skill objectively using Focus on Form and enhancing the propriety.