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An open port Gunsan in 1899, was a major trading port of export to Japan during Japanese Occupation. Due to that fact, the image of ‘exploitation’ is very strong. When I visited this city in 2010, the area of ex-foreign concession looked as the landscape just after low tide. And the image of ‘exploitation’ was reproduced with many Japanese houses left in the town. But in 2013 when I visit Gunsan again, downtown was organized due to the “modern urban development project”. This research is concerning about our viewpoint and memories of the ‘past’ through the ‘modern cultural heritage’ in Gusan and the possibility of new communication. The modern urban development project of Gunsan serve us many interesting points such as not only how to utilizing the cultural heritage, but what to select for remembrance.

This study is to study the daily life of residents and how their residence district was defined during the formative period of a new city, Qingdao, between 1897 and 1922 occupied by Germany and Japan. During German occupation, Qingdao was divided into European district and Chinese district based on race and nationality under the pretext of sanitary reasons. At the same time, residential areas were also separated based on the classes as Chinese laborers and local natives were separately located at the outskirts of urban construction site. After occupying Qingdao in 1914, Japan did not exercise the separation of residential area regulated by Germany in the process of expansion and maintenance of the city. While implementing policies and measures designed to secure a residential area for Japanese and to lure private investments from Japan, however, Japan invaded properties and daily lives of existing Chinese and Germans in Qingdao. Mixed residence of Chinese and Japanese was also witnessed at the close-packed residential area for Chinese laborers as strict management was practiced upon each district by the government while the price index and land price were elevated due to the recovery of public order. As evidenced above, the residence and daily life of Qingdao residents during the city-forming period was a manifestation of the relationship between the ruling power and local residents based on race, nationality and social classes.

This article examines the relation between Peking opera and ordinary culture of Lao Beijing in the process of analyzing Caisangzi by Ye Guangqin and aims to consider the author's critical reflection on changes in traditional Chinese culture and Lao Beijing spatial culture. This text describes the distorted images of humanity and structured individual fate due to rapid changes in modern Chinese history based on the multilayered and stereoscopic descriptive structure. Moreover, it is shown that there is a complex interaction between various responses and changes in cognitive, spatial and cultural aspects such as critical perspectives on the loss of traditional cultural space such as urban changes in Beijing and dissolution of ancient Chinese architecture and space. The historical consciousness of Caisangzi begins with attitudes that represent the fall but are not decadent and are emotional but realistically focus on history. The Chinese cultural tradition must not stagnate and it is necessary to accept the development and change in reality of China. Currently, the traditional culture has disappeared, and the author of Caisangzi intended that the Chinese traditional culture and reality culture had to create a new culture by mutually complementing and coexisting.

This paper analyzes the case of Sham Shui Po that is famous as a squatter area, focusing on changes in discourses and activities surrounding the area and discusses the implications of this case in the theoretical discussion regarding the ‘Right to the City’. Since 2006, government-led cultural heritage protection program became to increase rapidly. However, private organizations have been raising problems and making new spaces for fights. From several years ago, the district councils of Sham Shui Po and SEE Network have been newly shedding light on the values of the old shops and buildings in the areas that have become the subjects of redevelopment and have been regarded as things that should naturally disappear along with the stream of times. Sham Shui Po is now given meanings as a street of cultural heritages and as an area where the ‘true distinct characteristics of Hong Kong’ remain. The meaning of Sham Shui Po is being changed. In Hong Kong, the issue of city planning and redevelopment is not just limited to the issue of the ‘city’ but also has become to be closely related to the enhancement of civic consciousness about changing themselves by changing the city and the issue of “How should we make the society to which we belong”, which is related to the right to the city. As such, social movements in Hong Kong that began from the issue of city development, in particular, movements in Sham Shui Po have gone beyond the issues of development, and are going toward discussions about what are good lives and what is a city that we want.

A work <EulSaMyeongEuiRok> is a new historical material hitherto unknown to academia. Lee Seung-Hee, a Korean independence activist, submitted a memorial to the king in which he insisted on the unfairness of EulSaJoYak (a treaty between Korean and Japan, which was concluded through coercion by Japan in 1905) and called for the punishment for EulSaOJeok (five ministers who signed the foregoing treaty). As a result, he was consigned to prison by the Japanese colonial government. His son, Lee Gi-Won, wrote down the full account of the event in Korean, which is <EulSaMyeongEuiRok> in Korea, publications began to be made in Korean, not Chinese characters, during the period of modern enlightenment. This study is to clarify the writer’s vernacularism hidden in <EulSaMyeongEuiRok>. In chapter 2, it looked into historical materials and the writer’s life. When writing <EulSaMyeongEuiRok>, the writer referred to ‘Dal Pye Il Gi’ written by his father in Chinese characters. In chapter 3, thus, a comparison was made between ‘Dal Pye Il Gi’ and <EulSaMyeongEuiRok> and an analysis was made of their differences. In chapter 4, an analysis was made of various narratives in <EulSaMyeongEuiRok> The narratives were analyzed as to his father’s deeds, his deeds, the translation of the memorial and long letters, and Gasa (one of lyrics), which is to introduce the literary value of <EulSaMyeongEuiRok> in the general. Lastly, in chapter 5, it clarified the author’s vernacularism and the literary stature of this work, gathering up the threads. The writer’s vernacularism can be found in the communication between traditional Korean literature and Chinese literature. In this regard, the literary stature of <EulSaMyeongEuiRok> can be regarded as a work showing the continuity of tradition during the period of modern enlightenment.

This study reviewed whether the locational environment of family head's house is qualified sufficiently to be a good place in terms of traditional Feng Shui, and if it is, what kind of conclusion can we draw from the standard data of the good place. The location of family head's village was divided into Jangpungguk, Deuksuguk and JangpungDeuksuguk to investigate the locational characteristics, and <Feng Shui location chart> of family head's villages by region was inserted to help understand. Followings are the results of analysis in terms of Feng Shui. This thesis applied the empirical scientific frame of analyses in Feng Shui, the locational type of family head's villages were classified into Jangpungguk(藏風局), Deuksuguk(得水局) and JangpungDeuksuguk(藏風得水局). First, analysis by Naeryongmaek of Andong region showed that the location of family head's village relied upon BaekduDaegan and the Jusan of NakdongJeongmaek. Second, The average distance of Jangpungguk and Deuksuguk was not different. Third, as for Deuksu in Jangpungguk, Inner water(內水) and Outer water(外水) appears frequently in the form of Iljasu(一字水) and ditch water. In case of Deuksuguk, Outer water appears frequently in the form of archer. In case of JangpungDeuksuguk, Outer water, and Inner and Outer water appear frequently in the form of archer(弓水), but in the form of non-archer(反弓水) at times. This thesis could acquire various statistical results through analysis of the locational space of family head's village, and could confirm once again that they were considerably related with the location method of traditional Feng Shui. It is expected for the future that a lot more researchers try to investigate the study traditional Feng Shui by grafting locational environment and local development.

The purpose of this research was to build the structural concept for the storytelling based tourist destination development model oriented to the urban tourist attractions. The model was structured on the relationship between tourist destination and its storytelling. Two tourism planning theories were reviewed as follows: place and organization cognitive approaches vs systematic theories. New model was suggested named the PLA tourism development model. It was basically composed of three factors, including point, line, and area. Each factor had its own characteristics, including the place and the its story. The resource inventory and the symbolic sign were suggested for each factor. Future research will make a broader tourist attraction inventory and contribute to the tourist map making representative of the whole regions of Busan.

This study was aim to capture essence of ‘juvenile narrative’ in view of family romance. Family Romance was devided to style of foundling foster child as escape-character and style of illegitimate child as struggle-character. I selected We Gi-Cheol's When I turned nine and Kim Won-il's he House which has a deep yard as text in this study. We Gi-Cheol represented first-person protagonist, Baik Yeo-min got along 1960s in view of 1990s in When I turned nine. Yeo-min will be foundling foster child in forest beneath mountain to escape foulness of life. Kim Won-il depicted a 13-year-old hero, Gil-nam was struggling to be home master right after Korean War in view of 1980s in The House which has a deep yard. Gil-nam will be illegitimate child through right after Korean War against life without father. In this viewpoint, I concluded this two ‘juvenile narrative’, When I turned nine and The House which has a deep yard revealed archetype of family romance.

Historically, welfare policy issues have been regarded as secondary issues rather than key issues in Korea. Because until now Korea has put top policy priorities on the economic development and national security, and power of labor union and progressive parties in welfare policy making is very weak. After financial crisis in 1997, due to social polarization and an expansion of the poor, there has been increasing demands for social safety net from the people. And as new social risks in the low fertility and aging society have threatened people's quality of life, and side effects of neo-liberal economic system, such as issues of discrimination against temporary workers, youth unemployment problems, income polarization, etc, appear seriously, welfare policy issues have emerged as essential policy agendas for the government to resolve by all means in Korea. In this situation, this 18th president election had made welfare policy issues as the most big political issues. Park Geun-hye, Saenuri Party candidate was elected as the 18th president as a result of emphasizing ‘a new welfare paradigm customized for the people’ during the presidential election. Nevertheless, the welfare pledges of Park Geun-hye's new government are facing several challenges in the process of materializing polices. They have many intractable problems such as a revenue source insufficiency, the sincerity and feasibility of welfare pledges, etc. In this context, the purpose of this paper is to explore the vision and policy task of welfare policy in the Park Guen-hye Government. To resolve this research problem, first, I will identify the contents and characteristics of welfare policy in Park Geun-hye's new government. Second, I will analyze and evaluate welfare vision and pledges of new government. Finally, I will present policy alternatives to build Korean-style welfare state.

In this article, I examined the role of ‘Mandate of Heaven’ ideology in the Late Sui peasant rebellion. In the 2nd chapter, I mainly examined the 楊玄感 Yang-xuan-gan’s revolt, and in the 3rd chapter, 竇建德 Dou-Jian-de’s rebellion. At the Late Sui time, most rebellion leaders tried to justify their uprising by arguing the ‘Mandate of Heaven’ ideology, based on Confucian political thought. Such propaganda influenced the peasant and made the rebel group more strong and solid. If we have bird eye view to the history of chinese peasant movement, we can catch the special feature of late Sui’s case. In the late Han, peasant protesters led by religious group leaders, and after the Song dynasty peasant revolt leaders usually raised the economic issues. But in the Sui times, they justified their violence mainly by confucius ‘Mandate of Heaven’ ideology. That might be resulted from the diffusion of the confucius political culture to the low class society, which occurred in the long period of division, Wei-Jin-Nan-Bei-Chao dynasty times.

This writing had research subjects as three pieces of movies titled (1998), (2003), (2010), which addressed Down to the Countryside in ‘Educated Youth’. Through analyzing these films, it examined how her ego and body are disrupted and destroyed in the space of political violence while being together with a sight of a girl in the man-in-the-middle position, not weak and fragile senior, child, and boy, who are exposed to madness of ideology. And it clarified a girl's sense of virginal purity, ego, conflict with social custom through the process that the violence of Cultural Revolution is internalized. In the meantime, it is a fact that is rare in critical mind about Cultural Revolution. However, it could examine with which method the thematic consciousness of Cultural Revolution proceeds with being revived and developed in three pieces of movies with gearing into popular culture while recalling that it is evolved into consumption of 'nostalgia' from ‘trauma’ with reaching the 1990s. is arousing political violence through a native man's libido in primitive nature. is depicting the stopped time and identity while giving a metaphor to the wild space in Yunnan Down to the Countryside with abyss of ego. is showing trauma of Cultural Revolution by twisting as nostalgia (consumption). The Cultural Revolution is expanded from the category of individual trauma and is being evolved into social contradiction and nostalgia of being emitted by the 1970s.

The operation will lose purity also increases the possibility of defeat If political intervention in the war. Tangtaejong participated directly in the war against Koguryo. Servants objected it. Operations in the war puts more weight on his safety. The power was concentrated Liaotung Castle where the emperor exist. It was to the future cash advance. Two important fortress of Goguryeo survived. There were 100,000 troops. The Emperor was a maximum target to Goguryo military. Emperor appears in the area where Goguryeo was concentrated all the power. And the emperor was to be at risk. The Emperor was the largest load up to the chinese generals.

Jie yin(借音) of zi xia ji(『资暇集』卷上) written by 李匡乂 in the tang dynasty is the sound of borrowing that is read by the other chinese character, isn't read by the original chinese character. what is the jie yin(借音) in Xuan Ying's The Sound and Meaning of the Tripitaka (『玄應音義』) ? This paper studied that problem. this paper studied the Jie yin(借音) on a basis of the study in Jia jie(假借). The result is the different meaning with the Jie yin(借音) of Zi xia ji(『资暇集』卷上) written by Li kuang yi(李匡乂) in the tang dynasty. This paper means to say that, the Jie yin(借音) in Xuan Ying's The Sound and Meaning of the Tripitaka (『玄應音義』) embodies many new meaning, in other words, the Jie yin(借音) in Xuan Ying's The Sound and Meaning of the Tripitaka (『玄應音義』) embodies ‘The chinese character of borrowing in same sound(Yin tong jie yong zi 音同借用字), The chinese character of borrowing in similar sound(Yin jin jie yong zi 音近借用字), The chinese character of similar meaning(Yi jin zi 義 近字), The complete variant letters(完全異體字), Partial variant letters(部分異體字), The same source letters(同源字), The chinese characters of similar meaning and similar sound(義近音近 字), Sanskrit wan translated by the chinese characters(梵語飜譯字)와 The chinese characters of imitating sounds(擬聲字), Sound of borrowing meaning(假借義 借音), Sound of extended(引 伸義 借音), The chinese characters incantation of sanskrit(梵語 呪文字), Technical term of sanskrit(梵語 專門用語字).'

All over the World, the gaps and conflicts among generations have grown very rapidly. A study on the classification of generations is basic to the study of generations. The paper focuses on the comparative study of Korea and China. The historical events and changes are important for classifying generations. First, internal wars are important for the classification. The Korean War and the revolution of China happened in similar period. Second, the Cultural Revolution of China happened from 1966 to 1976. The Cultural Revolution is very important for classifying generations in China. The Cultural Revolution, which is the experiment of the extreme left, existed in Korea. In the same period, the compressed economic growth began in Korea. Third, in 1979-80, One-Child policy, Reform and Open Policy, and compressed economic growth began in China. The most important diverging period is 1979-80. Fourth, the beginning of the digital era is important for both Korea and China.

Under the Background of Culture Exported-Oriented in the world, how one certain country to face and cope with various importing cultures, it becomes more and more important to their people and government, and this situation especially fitted to China nowadays. The construction & construction of faith & worth should be done from and beyond the twins’ tradition of Western and Chinese as well. We should evaluate the meaning of life, the responsibility of society and the prospect of Earth — all these should be turn to action after realizing & re-realizing ourselves at the same time changing & re-changing us as well. Faith & Worth, includes both the content of understanding and the content of changing which be held by individuals, parties and governments. As an introduction of research of the construction system of Faith & Worth, the article focuses on four kinds of contents： Essential of Construction, Emergently of Construction, Enough of Construction and, Equation of Construction, etc.

This paper aims to study Chijinnoai of Tanizaki focusing the image of Tokyo, the capital city of Taisho Japan. Although Chijinnoai set a scene in Tokyo, Tanizaki wrote the novel after moving to the province of Gwanseo due to the Great Kanto Earthquake. Thinking that Tanizaki, as a native of the Edo, has never returned to Tokyo since then, it is certain that his literature was seriously affected by the Great Kanto Earthquake. In this sense, it is said that the experience of Tokyo that Tanizaki had have was posthumously projected to the novel of Chijinnoai. In other words, it is required to study that by contrast to other novels that set a scene in the Edo or Tokyo and written before the Great Kanto Earthquake, Chijinnoai had to be newly and differently researched, in that it was written after the Earthquake. As a result, it is clearly found that in the novel of Chijinnoai had been the change of Japanese society, and the image of Tokyo has been projected to the image of Naomi. The image of Tokyo that was showed in Naomi was a double image that the emotion of high collar and melancholy crossed. Moreover, the destructive image of Naomi overlapped with the image of Tokyo that was destructed by the Great Kanto Earthquake and indicated the end of modernism, that is, the break-up between the writer and the West.

This article focus on the ‘Peace Education’ activities by the History Educationalist Conference of Japan in the Japanese education field to find the right direction of history education to form right perception for history. First, after 1980s, criticizing action to the textbook done by the History Educationalist Conference of Japan was tried by opposing government policy which tried to exclude the intention of invasion in the modern war through the textbook screening system. The History Educationalist Conference of Japan started criticizing movement to textbook in an extension of support to IENAGA`s textbook trials. This activity gave substantial impact on forming the Japanese perception of history. Also, the History Educationalist Conference of Japan's peace education needs reflection of the militaristic history education as well as action of right education for war which is opposite direction to universal human being`s values. The History Educationalist Conference of Japan contained damage of atomic bomb in the history text book to teach students exactly about the characteristics of invasion war. Action of peace education in Nagasaki, seriously damaged by nuclear bomb, seems very meaningful. Finally, the History Educationalist Conference of Japan concentrated on history education network with other nations through developing the activities of mutual exchanges for sharing history perception. These activities were accumulated by experiences of history teachers in both countries making history textbooks on their own, the practice of teaching materials based on the exchange with the history and the future. Thus, peace education which is being practiced in Japanese history education field, as the alternative plan for narrow concept of Japanese history eduction, is expected to be helpful to make mutual history perception of peace between Korea and Japan and also pursue peaceful relationship among the east asia.

This study focusing on articulation of Lange(1988) examines articulation associated vertically and horizontally with content of education of 『NIHONNGOⅠ』, 『NIHONNGO Ⅱ』which is the basis of Japanese education of Korean highschool. 1) This study examines 『NIHONNGOⅠ』, 『NIHONNGOⅡ』based on horizontal articulation and vertical articulation of Lange in Japanese education of modern progress of education. 2) A research about connection of textbook of Japanese highschool examines vertical and horizontal articulation from a ventage perspective of functions of communication, basic expression, vocabulary, and language. 3) Examine the purpose of education and content from 『NIHONNGOⅠ』to 『NIHONNGOⅡ』through a perspective of vertical articulation. 4) Horizontal analysis of 『NIHONNGOⅠ』and 『NIHONNGOⅠ』, 『NIHONNGOⅡ』and 『NIHONNGOⅡ』. 5) Tasks and solutions for vertical and horizontal articulation of Japanese education.

A group works “One day in the world” proposed in the 1930s by Go Riki. However, this plan has disappeared with death of Go Riki. Then again, this group works was tried in Japan and China. It was right “One day in the East” planned by Yamaji Kishi in a “Bungaku Annai” magazine　in Japan, and “One day in China” published in 1936(ShengHuo Book Store in Shanghai), planned by Mao Dun in China. These planes have the big significance in a history of literature, when I think that “One day in the world” of Go Riki was not published. This study aims of analyzing the view of crossing of all China in the 1930s by using “One day in China”(translated in Japanese). First of all, I will look into how “One day in China” was planned, edited by Mao Dun. Then, I'm going to easily look into what was different from “One day in the East” of Yamaji Kishi. The follow part, I'm going to analyze “One day in China” while comparing it with a historic fact. This study is unfinished, because it is based on the limited text of 72. However, I will think that it becomes touchstone for the study of this “One day of China” in future.

Think that an intention of Arishima in the work called “the grape of one bunch” which I considered by the main subject only pictured “the situation of the child” and “the psychology of the child” skillfully, and there is not it. A question whether would not include other artificiality in the work called at least “grape of one bunch” again was the starting point of the main subject. While a cause of “my” <theft> was based on the existing indication such as “loneliness” and “sense of estrangement” and the inferiority complex by the main subject in particular, I investigated a new cause again. The problem of “adult” lay there. In other words, why did “I” of “the grape of one bunch” have to go to the elementary school “only of a for some reason normal Westerner” for “me” not a general common elementary school? The thought of the parent who wanted to let you learn the education heat for the son of so-called parent particularly the civilization of the advanced West from early one's son was strong, and such a thing to be able to be called the cause of “my” <theft> considered that I worked through the main subject.

The bilingual dictionary of Korean and Japanese considers what kind of Japanese information is required for a Korean native speaker in consideration of a Korean native speaker's characteristic, and it must be described so that misuse can be prevented in advance. With a Korean native speaker's characteristic, it can be said to be the characteristic of the mistake which may happen when a Korean native speaker makes full use of Japanese. It is almost the case that this originates in the characteristic of Korean and Japanese language. Therefore, it is important to grasp the characteristic of Korean and apanese language and to enable it to prevent misuse. It can be said to be what is described to understand the language of Korean and Japanese based on the linguistic information described to be a desirable Korean and Japanese bilingual dictionary by the dictionary, and to be able to perform intention understanding smoothly in the language. It seems that it is required also in order to understand a Korean and Japanese language directly mutually also in order for a Korean native speaker to be able to understand and make full use of Japanese in character more, and to inquire. For this reason, this paper considered the place and the improving point which should be analyzed and compensated about the problem of Korean and Japanese bilingual dictionary based on the contrast about the points of comparison and difference between Korean and Japanese focusing on information about sound, a meaning and usage, the word which can be used together, a description mistake, etc.

This paper attempts to explain the reasons of conflicting physical culture images produced in Stalin’s regime. As to the policy of physical culture, Stalin’s regime was more tolerable to competitive sports, the result of which was to emphasize the role of sports heroes contributing greatly to the win of games. The physical culture images produced in this period depicted in various ways the importance of sports heroes as well as their attempts to transfer to other teams that provided them with more salary and privileges. Based on these kinds of images, the physical culture in Stalin’s time could be superficially interpreted as the complete rejection on the principle of physical culture, that was to cultivate the collective spirits through sports and leisure activities. Stalin’s regime, on the contrary, produced different kinds of physical culture images that promoted massive number of participants in sports and big parades helpful to raise the discipline and collective consciousness. By juxtaposing these images, Stalin’s regime did not surrender basic ideology of socialism, according to which the individual could fulfill dreams only in the context of collective will. Stalin’s regime needed another physical culture images that could reconcile the individual and collective. It was the image of leader Stalin, through whom the individual and collective both could achieve objects thanks to his leadership. Stalin’s image in the physical culture was a mediator that absolved the conflicting physical culture images in the 1930s

This thesis places an importance on studying exactly the matters of what were the painstaking efforts and arrangement provided by Joseon(朝鮮) and their role and achievement through investigating the first maritime envoy journey accidently done in the first half of 17thcentury. Joseon and Ming(明) China reopened Maritime route of envoy journey in 1621 because the inland route was blocked in the result of Houjin(後金; 淸)’s occupation of Liaodong peninsula. Joseon government exploited the first maritime route of envoy journey to make two Ming envoys Liu Hongxun(劉鴻訓) and Yang daoyin(楊道寅) return to China and to send Joseon envoys Choe Eungheo(崔應虛), An Gyeong(安璥), Kwon Jingi(權盡己) and Ryu Yeohang(柳 汝 恒) to China. Joseon government constructed two ships imminently for the convenience and safety of Ming envoys and mobilized many people to escort them and seamen to make a fleet in large scale which amount to 22 vessels. The maritime route was starting from Anjoo(安州) of Pyeongyang Province(平安道) through sea area of southern Liaodong(遼東) to Dengzhou(登州) of Shandong(山東). However, the fleet met with disaster in a large scale due to the lack of experience and unusual weather. Nine vessels were wrecked by a intense storm and they lost many people and many goods were damaged. Liu Hongxun, Choe Eungheo and Kwon Jingi escaped narrowly just before wrecking. Ming envoys felt confidence toward Joseon envoys who in charge of the journey more and more as maritime journey carried on. Some sense of community established among them. Humane trust among them provided a good opportunity to escape formal diplomatic attitude. On studying the truth of development of maritime route of envoy journey in the first half of 17thcentury, we realize that the role and the achievement in the side of Joseon were not evaluated properly which were hidden by Chinese criticism which overemphasized on the achievement of Ming envoys.

by a comparative study on the royal carts between king of joseon dynasty and emperor of ming china, we can conclude that the royal carts for king of joseon dynasty and emperor of ming china were constructed first cart and secondary carts in common. but there were also differences between joseon king’s carts and ming china emperor’s carts. for example, the first cart for joseon king was sedan with cover. but the first cart for ming china emperor was carriage. also the color of the first cart for joseon king was red. but the color of the first cart for ming china emperor was blue. the second carts for joseon king were all sedan. bit the second carts for ming china emperor were mixed with sedan and carriage. when we compare the royal carts between king of joseon dynasty and emperor of ming china by its importance, they were classified by three degrees. first was high degree carts. second was middle degree carts. third was low degree carts. high degree carts for joseon king were composed of three carts. but middle degree carts and low degree carts for joseon king were composed of two carts. on the other hand, high degree carts for ming china emperor were composed of seven carts. but middle degree carts and low degree carts for ming china emperor were also composed of two carts. so, we can conclude that there were common grounds and differences also between joseon king’s carts and ming china emperor’s carts. the basic culture of joseon dynasty and ming china was confucianism. that is why there were common grounds between joseon king’s carts and ming china emperor’s carts. but joseon dynasty was king’s nation. the other hand, ming china was emperor’s nation. hat is why there were differences between joseon king’s carts and ming china emperor’s carts.