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The purpose of this study is to suggest the design guideline at the modern industrial heritage site to culturally regenerate the city. The study area was selected as the specialized area of Jagalchi Fish market which is famous for a urban tourist attraction in Busan. The area owned both a sense of place and a sense of history, since the city became an open port to foreign vessels in 1876. The area was developed around the coastal landscape harmonized with the South Port, historic resources, and centralized business district the city. The result of this study found three design elements such as physical, regional and sociocultural elements and then physical elements at the site were badly manifested as those of the others. Because the stores at the street were getting deteriorated from aging. Second, specifically, more emphasis must be placed on the Japanese-styled stores with dwelling. Third, detailed alternatives with the creative design would be prepared for roof, sign board, and paved pattern to enhance the image of the area. Then, the area would host more tourists and citizen.

There are many modern histocal remains in East Asia until nowadays, which had been constructed by Japanese empire in modern times. The purpose of this study is to investigate and to re-evaluate the modern historical remains in Korean, China and Taiwan, especially at Busan in Korea, Dalian in China and Taipei in Taiwan. Firstly, this treatise tried to research and analyzes for the present situation of preservation of modern historical remains in both countries. Secondly, this treatise tried to find the ways and methods to redefine and use them for historical tourism, historical education and revitalization of villages. To find the values of the historical remains which had been constructed as instruments for rule and administration of Japanese empire, it is necessary to clarify and lay stress on the colonials' viewpoint than rulers'. The reason is that the preservation and use of them on nowadays is decided by the citizens' thought about the remains, who are descendants in times past. As another values of them, it is possible for the remains to be developed as cultural properties and commodities of cultural industry. At the same time, it is possible also for them to be identified the authenticity and cultural feature of the peoples who are living at those cities and countries.

Palaces are excellent architecture which has the most magnificence and size of the period. East Asian palaces of China, Japan and Korea are mostly formed within one big boundary. China has emphasized the vertical axis of the meridian and some palaces are arranged symmetric in a row on each side of the east and west according to the period of time. Ancient China during the Han dynasty built an international standardized East Asian palace in Jangan during that time. Korean palaces got influence from the Chinese emphasizing the vertical axis layout with the ‘Jeonjohuchim’ (front governing and back living space) and 3 area of the royal palace system. For Korea, as the palace was situated within parts of the mountain, the northern living space went to the west or eastern side making a 90° rotation of the axis. The changed axis made a change of the building layout of the living space according to the natural geographic features. The building plans also have differences with China. Especially with the auxiliary buildings on the sides of the main building have differences among the main palace, sub palace and living palace. The living space normally has an aisle connected with the 2 buildings making a ‘工’ shape. Japanese palaces had the vertical axis centered layout with the flow of the Chinese culture. The differences are in the relationship with the Tairi(內裏) space and Jyotou(朝堂) space. The palaces of China and Korea have developed with separate spaces for the king’s ruling and official’s governing space. As stated above, the palaces from countries of East Asia had influence from China, but developed differently according to their politics, society and culture with different construction conceptions. Palaces after the ancient period developed as excellent architecture reflecting the unique architectural culture of each country with sublimation succession.

In this research, we analyzed reports of articles on immigrants in two major Korean newspapers from 1993 to 2013. Chosunilbo is a representative of the conservative newspapers and The Hankyore is on the liberal side. Using semantic network analysis method, we found the most used words and the most frequently connected words with then in the articles on immigrants in the two major newspapers. And we classified 21 years into two periods. In the first period(1993-2003), the main word referring to the immigrants in Chosunilbo was ‘foreigner’ and it was most frequently connected with ‘illegal’, ‘illegal stay’, ‘Korea.' The main word of The Hankyore was ‘labor’ and it was connected with various words including ‘illegal stay’, ‘human right’, ‘institution.’ In the first period, the immigrants were commonly represented as the others or foreign workers by two newspapers. Compared with Chosunilbo, The Hankyore mentioned the immigrants’ rights more and saw them more compassionately. In the second period, the main word of Chosunilbo was ‘multi-culture’ and it was most frequently connected with ‘culture’, ‘home’, ‘education’, ‘support.’ The main words of The Hankyore were ‘woman’ and ‘immigrant worker’. ‘Woman’ was connected with ‘society’, ‘human right’, ‘culture’, and ‘immigrant worker’ was connected with ‘Korea’, ‘labor’, ‘we’, ‘government’. In this period, the composition of the immigrants became more diverse, and immigrant women were more attended to. The change of main words of two newspaper reflects this reality. However, Chosunilbo still treats immigrants as a single group and as others whom we have to assimilate to our society. The Hankyore accepts their diversity and urges Korean government to protect their rights as the member of our society.

Kim, Sa-ryang asked several questions through Cheon-ma(The Horse of Heaven) to a Japanese writer, Tanaka, Hidemitsu when New Order Movement was spreading following the outbreak of the Sino-Japanese war. The question was about the area called Joseon, Joseon language, and Joseon culture. Tanaka did not answer it until 8 years after through Chwihanbae(Yoidore-bune/The Drunken Ship). Japan’s defeat in the war could be one reason of course but the answer that Tanaka gave through Chwihan bae(Yoidore-bune/The Drunken Ship) was full of empty words. In other words, it was just an answer without answer. It said that Tanaka himself was another victim of imperialism. Besides, Tanaka kept expressing that he comprehended well about Joseon, Joseon people, and joseon culture in his work. Every logic in his work was depending on imperialistic orientalism from adoption of spy fiction form, to ignorance, prejudice and misunderstanding about Joseon, Joseon people and Joseon language; furthermore, he expressed his memory that was transformed and fabricated after defeat in the war in his work. He cleverly whitewashed and eliminated the fact that he actively tried to transfer Joseon literature during the colonial period into empire literature. Tanaka’s attitude was closely related to the way how empire regarded colony. The historical fact of Japanese defeat in the war led the postwar Japan to the unexpected direction. Asia, including Joseon, was forgotten, or deleted while the Greater East Asia War was renamed the Pacific War; the logic that Japan and Japanese people except some warlords were another victim was reinforced by this. As a result of looking for the cause of war from inside of Japan, a nationalistic structure that ｢inland=Japan｣, ｢people=Japanese｣ was set in. Tanaka’s Chwihan bae(Yoidore-bune/The Drunken Ship) accords to this structure, so-called ‘Oblivion Empire’.

This study focuses on analyzing functions of taboo-breaking that are inherent in fairy tales. The goal of this study is to get aesthetics of forms in the works and to broaden a point of view of readers. The features of narrative are that the taboo-breaking is used as a trigger of behaviors, that it takes a role of stimulation which enhances readers' curiosity, that taboo-breaking reveals characters' personalities in detail and let them acquire identities, that it reveals a man's nature, and that it reveals a Korean emotion, 'It is not at all likely.' Aspect of confrontation with taboo-breaking are that people's desires of overcoming reality are fulfilled and positive views of the word are given in ascension types, and that taboo-breaking is another form of a device of not exclusion and punishment, but acceptance in rite of passage types. In analyzing symbolic meanings of taboo-breaking, it is interpreted as a device of interpretation which is accepted not negatively but positively. A symbolic meaning, which is an axis of spatial-temporal expansion in physics and spirit, is found through a function of re-socialization of social ideology. Through the research above, the study finds out the literary aesthetic of fairy tales' formation, and Korean social-cultural symbolism in the aspect of readers' acceptance. This study has significance in that it expands a width of awareness of fairy tales' formation and contents.

Yeon Seong-Yong is a Soviet Korean novelist and playwright. At the same time, he is also a poet and composer. He initially lived in Vladivostok. He was forced to Central Asia in 1937 and moved to Kazakhstan. He wrote mostly played works and he directed a play at ‘Korea theater’ in Central Asia. He announced two major works in 1970s. One is Children(1974), and the other is Storng women(1979). Children and Storng women are his masterpiece. He has directed two plays all at Korea theater in Central Asia. I studied the structure and aesthetics of two plays. Many songs were included in the two works and the songs was to perform a variety of functions in performing arts. This study examines the role of the insert songs of Children and Storng women, and the results are summarized in the paper.

‘Chaegal in the Wangpoong’ of the Book of the Odes is the poetry consisting of 3 chapters, 9 verses, and 36 Chinese letters. Because the Book uses short and simple sentences, there are a variety of interpretations. The paper is to interpret the Book of the Odes by using the method of interpreting the Classical Canons by annotated Books based on the various interpretations by old scholars. Three major interpretations include the model of worrying mischief-making words, the model of love between men and women, and the model of longing for friends. Relying on the analysis, the following conclusion is derived as follows; The interpretation by the three schools is not satisfactory. The reason is as follow; old scholars interpreted ‘pi’ in the phrase of ｢pi-chae-gal(so-ye)-hye(彼采葛(蕭ㆍ艾)兮｣ as the meaning of English ‘the’ and classified it as a subject in the sentence. In addition, they also interpreted ‘chae’ as picking(or gathering) and classified it as a verb in the sentence. Therefore, the target of ｢One day apart｣ becomes ‘pi’, and the following sentence after ‘pi’ which is used for the sake of formality has no particular meaning. After an example to use the letters of ‘pi’ and ‘chae’ is reviewed, the need for a little correction of the traditional interpretation is stated in the paper. If ‘pi’ of pi-chae-gal(soye)- hye is regarded as an adjective, it could be interpreted as being thriving. If so, the target of ｢One day apart｣ is ‘pi’ but ‘gal’. This interpretation matches with a general usage of ‘pi’ in the Book of the Odes, and could be clear in the context of poetic meaning. It is difficult to prove that old interpretation of the Book of the Odes is totally wrong, but the new interpretation seems to be more appropriate with respect to the context of the book.

One of the biggest hindrances preventing the development of Chinese society is the corruption that is deeply rooted in every corner of society. So called 'anti-corruption novels' that reveal and criticize corruption have appeared in abundance after 1990. One of the representative authors of these anti-corruption novels is Yuewen Wang. He became the leader of such authors by publishing Guohua. This research studies the essence and the character of Chinese people's desire revealed in a specific time and place called Jingzhou by analyzing the main character Huaijing Zhu. It also looks at the real aspect and implied meaning of the desire shown in Chinese society by understanding the whole process of how the desire controls, restricts and pushes their lives to a tragic end. The research is ordered as follows. First I briefly introduce Yuewen Wang and Guohua, next, look at Chinese society in the period the desire expanded, and then analyze Huaijing Zhu's desire for sex and power to understand the implied meaning behind it. Lastly, I study the characteristics of the desire expressed by Chinese people during the period by examining the meaning of the tragic end brought by Huaijing Zhu's pursuit of his desire.

Baiwei is the first woman playwright who was engaged in writing a play in contemporary chinese dramatical history. She wrote twelve plays for ten years starting from 1926 and the most famous work is Out of the Ghost tower. This play which is based on her own tragic life describes women who unite in struggling for chinese traditional paternal authority and depicts the sorrow of chinese women in old era. she with a strong sense of feminism hopes women can find a solution to women’s liberation for themselves through the play. It was from a sense of responsibility for the society that made Baiwie write ｢Out of the Ghost tower｣. She started creating literature to speak for people who were oppressed, disclose the oppressor’s crime and attack those who have power with the help of literature. Thus this purpose of creation is well expressed in ｢Out of the Ghost tower｣. The main plot of ｢Out of the Ghost tower｣ is incest in complex family relationship and class strife outside the family. The center figure of a conflict is Hu-rongsheng, who is like a ghost in a family similar to a ghost tower. All conflicts in the play are related to him. She criticizes a male-dominated social system in chinese old era through the conflicts and emphasizes female independence and human dignity. Cultural historical value in ｢Out of the Ghost tower｣ is that a sense of feminism is clearly reflected in it. There were plays before by male writers which emphasized female independence but expectably they couldn’t be free from a male-dominated viewpoint and restriction of feudal culture. However Baiwei showed a woman-centered advanced view clearly out of this kind tendency. She as the left wing writer once plainly demonstrated a political character. In other words she delivered the needs of the times reflecting revolution and militancy in her works. ｢Leiyu｣ by Caoyu is a script which was written 6 years after ｢Out of the Ghost tower｣. With regard to the plot of the play, development of the story, complex blood relationship between characters and the cast, they are similar even if it is a coincidence. Some are convinced that the successor referred to the original work but they can’t find out any evidence so they just assume that. Anyway ｢Out of the Ghost tower｣ by Baiwei is meaningful in the way that it contained a tragic life of women in the old china and a slogan demanded by the politics of the times and played a role as a voice of the age well in the manner of autobiographical writing.

The cultural theory of laurel forest is a significant theory proposed by Japanese scholars in the 1960s, which aimed to investigate the origin of Japanese national culture. The southwest China is the core of the laurel forest zone, where distributes ethnic minorities with different cultures. They have similar way of life and production because of the similarity of natural environment and the ecological structure in living area. Therefore, in the deep structure of their diverse culture, there are common material and spiritual culture elements. Using the interdisciplinary researching method, Japanese scholars combine the theory and methods of ecology, crop science and ethnology to explore the cultural convergence of minorities that lives in laurel forest zone, and carry out the comparative study between southwest China minorities’ culture and Japan’s grassroots culture, that both enrich and develop the cultural theory of laurel forest, make which becoming one of the most persuasive origin theory of Japanese national culture, but also effectively promote the comprehensive and deep development of the researching to southwest minority, and further more provide a reference on how to explore the eco-development path of southwest China minority.

Ulrich Beck argues that the industrial society was transferred to the risk society. The principle of the industrial society is the distribution of wealth while that of the risk society is the distribution of risks. And the technological and economic developments create new risks. The risk society theory of Ulrich Beck has been developed in Western societies and can be applied to Western societies. The development of Korea are different from that of Western Countries. The Korean development is the characteristics of the rush to modernization or the compressed modernization. The compressed modernization deepens and enlarges risks. Chang, Kyung- Sup regards Korean society as complex risk society including risks of developed societies, of developing societies, and of Korean specialties. First, in developed societies, serious risks can be caused by gas, nuclear energy power, etc. And the means of transportation and a large size of architectures can cause serious accidents. Second, in developing societies, people easily experience risks caused by transportation, energy, production and environment. Third, in societies of compressed modernization, there are various risks caused by the development of fast speed. In China, there are many papers which focus on Chinese society in terms of risk society. However, few papers focus on the Chinese specialties of risk society. Few papers analyze the Chinese risk society based on the Chinese specialties of development. The Chinese development has both compressed modernization and system conversion. The Chinese system has changed from the socialist planned economy system to the socialist market economy system. The Chinese society does not only have the risks of compressed modernity existed in korea, but also has risks of system conversion. The Chinese society is more complex risk society than the Korean Society. In China, the risks of system conversion include risks caused by the existing socialist system, the introduction of market economy, and the combination of the existing socialist system and the newly introduced market economy. In China, both the Wenzhou High-Speed Train accident and the Smog problems are problems which do not include only the risks of developing societies and compressed modernization, but also the risks of system conversion.

The cultural despotism of the Qing Dynasty suffocated progressive ideas, corrupted the “intelligentsia”, and hampered social progress. After “the Period of Kangxi and Qianlong’s Prosperity” vanished, the corruption of the “Heaven” and western aggression became increasingly intense, some people under the rule of the Qing Dynasty and the literati class began to change their style of study, paying attention to the social problems in reality. Lin Zexu, the representative of the landlord- class reformers, turned sight to the western capitalist culture, transmitted capitalist cultural information to the Chinese people at the same time, unconsciously sounded the death knell for the feudal society in China, and became the enlightenment of new ideas in the beginning period of modern Chinese times, brought about changes in modern political thought of China.

The research investigated recent Japanese textbooks in highschool focusing on the articulation of education and curriculum. Specifically, the study investigated the articulation of curriculum vertically and horizontally based on 『NIHONGOⅠ』 『NIHONGOⅡ』. Considering these, the author speculated the problematic situation of textbooks and coming assignments. 1) The author researches the difference of language skills in communication about 『NIHONGOⅠ』 『NIHONGOⅡ』 of 2009 amended curriculum. 2) The author researches 『NIHONGOⅠ』 『NIHONGOⅡ』 whether these have horizontal articulation or not. 3) The author researches 『NIHONGOⅠ』 『NIHONGOⅡ』 whether these have vertical articulation or not. 4) The author speculates coming assignments based on 2009 amended curriculum.

This study found that learners feel curiosity or difficulty in position or pronunciation of katakana long vowel sounds, based on survey of learners. We consider the error analysis of long vowel sounds in katakana through listening tests. And the aim of this paper is the establishment of the correct katakana listening through the listening guidance and make correct pronunciation. Comparing failure rate and insertion rate of long vowel sounds through the listening test, we can found that ending long vowel sound’s failure rate is higher than the mid-sentence’s failure rate. And accounted for much of the overall error failure rate than the insertion rate of long vowel sounds. Learners do not recognize long vowel sounds where the long vowel sounds are needed and no need to have a long vowel sounds position recognize long vowel sounds marks. After tests, listening guidance using the pass filter (low-pass filter) and the body motion rhythm (body movements) performed four times. It can be seen that higher percentage of correct answers after the guidance from 51.2%, but the percentage of correct answers to the first time 67.5%, the second time 82.5%, the third time 98.7%, 98.7% and the fourth time. It can be seen that long vowel sounds in katakana settled with the four time guidances.

This research pointed out the major characteristic found in each level by considering 1)form level, 2)phoneme level, 3)syntactic level, 4)semantic level by targeting Korean verb combination without medium morpheme such as ｢ogada, oleunaelida, gulmjulida｣ which did not receive attention much in the advanced research. They are as follows specifically. ․Form level：‘verb stem’ form comes in foregoing verb(V1). ․Phoneme level：Examples of phoneme phenomenon in the initial sound of succeeding verb(V2) exist. ․Syntactic level：①Boundary cannot be separated by any element. ②All of four types of case dominance are observed. ․Semantic level：①No example is observed that foregoing verb indicates typical ｢means｣ or ｢cause｣ of succeeding verb. ②Examples between antonyms exist which semantically conflicted. This research was implemented as a part of investigating the essence of Korean and Japanese verb combination, and the above characteristics will be the important point to systematically describe the similarities and differences between Japanese verb combination.

This paper examines the recognition of four-character idiomatic words（Yoji-kango四字漢語, such as ｢Futsuu-Ippan 普通一般｣ and others, which, inspired by the ｢Jinjou-ichiyo(尋常一様)｣ has grown into fashion in the modern era. In this research, I basically focus the analysis of the combination of four similar words ｢Jinjou尋常․Futsuu普通․Ippan一般․Ichiyou一様｣, and try to find other similar words to these four words. In this paper, I exclude ｢Jinjou-Shogakko尋常 小学․Futsuu-Kyouiku 普通教育｣ which express products of modern civilization. Through research on the status of compound words ｢Jinjou尋常․Futsuu普通․Ippan一般․Ichiyou 一様｣, I find that these words are a completely powerful word-formation. These words actively combine with ｢Seken世間․Tsuujou通常｣, and become more multifaceted when using ‘words of Chinese origin (Kango漢語)’. Looking at their combined conformation, ｢尋常 Jinjyou｣ has the style of ｢尋常＋N｣、｢Futsuu普通｣ has that of ｢N＋普通｣, ｢Ippan一般｣ has that of ｢N＋一般｣, ｢Ichiyou一様｣ has that of ｢N＋一様｣. That is, there are a lot of words which have some similarity to ｢Jinyo-Ichiyo尋常一様｣, but most of them are unenrolled in authoritative dictionaries such as 󰡔Nihon-Kokugo-Daijiten 日本国語大辞典󰡕. I t can be said that this is serious problem. In a general consideration, there should be no contextual problem to using them independently, such as ｢Jinjyo尋常｣ and ｢Futsu普通｣. However, four-character idiomatic words(Yoji-Kango四字漢語) such as ｢Jinjyou-Ichiyou尋常一様｣ can explain with more meticulous precision and more emphatic meaning. It can be seen that new words have been actively used with several purposes like these. Most of these words started to be used as fashionable new words after the Meiji period, though with some minor exceptions. It can be said clearly that the combination power of ‘words of Chinese origin (Kango漢語)’ is really strong, and that the usage of ‘words of Chinese origin’ came to be fashionable in modern Japanese language.

This is the study of analyzing the responses of Koreans when they are refused in intercultural contact between Korea and Japan. The analysis has been conducted by the speech strategy, which is how they finish their speech. Furthermore, it noted the characteristic discovered in overall patterns of the response and reasons of refusal. First of all, Korean respondents reacted to Japanese refusal by using 5.4 speech strategies on average. Secondly, although Koreans preferred ｢そうか?｣, other strategies were also found widely available. It turned out that a variety of response-strategies were spoken by individual respondents. Thirdly, The reasons of refusal made responsive patterns different. In particular, There were considerable differences between ｢そうか?｣ and ｢もう一回｣ in speech strategy. In case of psychology and principle reasons, ｢もう一回｣ strategy was chosen by showing rather positive reaction. However, in lack of ability, ｢そうか｣ strategy was chosen by showing convincing and acceptable reaction. As we can tell by the result of the study above, all the aspects of Korean respondents were considered in the refusal between Korea an Japan. This implies that in-depth study on the case of Korean-spoken circumstances is needed to comprehend the role of intermediary language in intercultural contact. The further study on this should be carried on.

I have been found that it morphologically represents the spontaneity to be in the [-∮ -, - e -, - ar -, - r-]. In particular, [a] [-∮-] intransitive morpheme is morpheme of the transitive verb that corresponds as unmarked [-as-], this morpheme [-as-] is operated by the nature and spontaneity of the subject it can be said in the establishment to transitive verb it's turning point that represents the meaning of the causative. Therefore, [- ∮-] it was found that even the type of spontaneous verb is semantically represent the typical spontaneity, applicable mainly natural phenomena with [b]. [c], [d] morpheme of intransitive of [-ar -] [- r-], there is a natural phenomenon and if there is nature and spontaneity to realize the situation to the subject, along with the [e], and that voluntary verb thing is I found. as if [f] is an intransitive verb morpheme is [-e-], rather than things had happened by the main actor of a certain someone, is a voluntary meaning that became naturally so. [g] is a mediator as a result by contact with, it is when a situation is achieved, naturally because the situation did not occur, it can be said that the closer to the intransitive than voluntary means. [h] is as if an intransitive verb morpheme is [-re-], morpheme of the corresponding transitive verb [-s-], the situation by the intension and some direct action against the object of the subject has been realized a result, it was found to be a intransitive representing the state of the target. Finally, [i], it was said to be a transit point to migrate to the transitive verb in intransitive as reflexive.

This research aims to analyze the usage difference between “～e daehayeo” and “eul/reul” since the postposition “～e daehayeo” has been overwhelmingly more used in Korean language textbooks at Elementary schools despite the fact that both postpositions can be interchangeably used. Most of cases, ～e daehayeo” were more likely to be seen in the instruction sentences of exercises section on the textbooks. The imperative sentences seen on the instruction were ended with “ha-sip-si-yo”, using honorific form. It shows that honorific forms and the original words (not the contracted form) were chosen in an effort to encourage students to use the polite form more often. The difference in usage between “eul” and “reul” mostly depends on the next ending constituent and previous constituent of the phrase. The result reveals that postpositions “～e daehayeo” and “eul/reul” were commonly selected depending on the previous constituent of the phrase over the next ending constituent. That is, when the previous constituent was a concrete object, “eul/reul” tended to come next. On the other hand, when the previous constituent was a abstract object or topic, “~e daehayeo ” were more likely to come next. In the same way, “eul/reul” can only be used in case that the previous constituent has a concrete object or referent. In cases of comprehensive topics that several topics exist in a discourse, “～e daehayeo” can only be used for ‘topics usages ’, ‘topic and opinion usages’, and ‘topic and partial usages’. When sentences had both a concrete referent or object and comprehensive topic, “~e daehayeo” and “eul/reul” tended to be both used. In such cases of ‘topic usages’, “~e daehayeo” had ‘topic highlighting usages’.

This study targets Ōe Kenzaburō's “In Late Style”　which is published in 2013. The book review at the time of the publication has many things which paid attention to the catastrophe in the novel. But I considered Ōe's consciousness of later years and ‘Late Style’ which appeared in this novel. Ōe begins to be conscious of his death since he exceeded 50 years old. The remark ‘Last Novel’ stands out at the same time as beginning to be conscious of his lateness, too. This phenomenon is corresponding to time when Edward Said started the research on artist's ‘Late Style’. In the beginning of the novel, the narrator does one's own commentary. He is talking considering Said's “On Late Style”, having made to the title of “In Late Style”, and use in the meaning ‘living in the late style’. However, the term ‘Late Style’ used in “In Late Style” is different from it of Said. What Said analyzed in “On Late Style” is the new style that a great artist acquired in the later years of the life. Their late works show non-productive productivity that refuses any harmony and integration, and show the tendency to which the art that has been constructed till then destroys the whole. Such non-reconciliation and the denial of ‘Late Style’ are assumed to bring catastrophe with an extreme tension. However, ‘catastrophe committee’ in the Ōe's “In Late Style” tends to pay attention to the way of life in later years than the late works. Only a catastrophe situation is drawn in “In Late Style”, and there are not characters who receive the catastrophe either. In addition, Ōe of the writer does not fall in a catastrophe by this novel. This work everyday of old writer who lives a situation that is expected catastrophe itself has become a ‘Late Style’. It is to imagine his catastrophe while he reviews the lateness of people who died before ‘3.11’ every day and interpret past own work again.

Murakami Haruki says that the way of moderation is achieved only when the demon Goethe once mentioned remains within. Murakami evaluates the scale and moderation of story in terms of whether the demon exists. When Murakami talks about the evil in Living with Evil, the devil does not mean the deveil in Christian terms, but the demon before Christianity. The devil by means of which Murakami talks about is the same as Goethe. In music, Swing amounts to Groove. The artistry of music is judged in terms of whether there is the demon or not. The story without the demon is nothing but the devil in Christianity. Ohm-Truth Church, Hitler, and Japanese imperialism failed to embrace the demon within. As a result, they were obsessed with the simple story, and killed a huge number of people who were innocent. The pursuit of good should come with that of the demon, which seems contradictory in Christian dichotomy of good and evil. But Humanity cannot stay in dichotomy: good or evil. Thus, modern people are needed to admit that they evaluate themselves with true courage and discipline. The pursuit of humanity is that of holiness. The demon surrounding humans means holiness. Murakami invokes human dignity to modern people by his novels with the demons.

This paper is to study on the meaning of deaths of Soeda and Hozumi in Between God and Human by Tanizaki Jyunichiro, of which the plot deals with the case of Odawara. In addition, the analytical observation was carried out on the connotative meaning of the book title. Soeda, who had lived all his life as a wicked man, disregarded a true life. His whole life was fixed on future from the present in his gaze. Therefore, in that he failed to look into his internal self, he was as good as murdered by an external world. However, at the moment of his imminent death, he felt the pain that he had had before, and finally he realized the cause of his pain. That is to say, he was greatly tortured by looking into his internal life turning his eyes on the past. From that remorse, and from the recognition that he was killed by outside world, his real death could be possible. Meanwhile, Hozumi, who had agonized between ‘God’ and ‘human’ in order to eliminate ‘evil’, made up his mind to become an evil god in the end. However, after witnessing the true figure of human at the death of Soeda, Hozumi no longer stand his appearance of evil god, eventually returning back to ‘human’. At last, his last choice he had made was a death in order not to make even Asako a wicked human. Human being might possibly be snobs in some sense. Consequently, men may recognize the moment of softness with the wisdom of hindsight only at the imminent death. But there may be a possibility to find out and taste this softness long before physical death, that is, our heart stops and our brain lose its cognitive function, arrives.

Akutagawa Ryunosuke’s last work, Saihonohito(TheWesterner), is a sequence novel which consists of 37 principal chapters and a sequel of 22 chapters. Saihonohito embodies a dual structure in which stories are presented in a dry numeric list in <form> while Jesus Christ’s Passion constitutes <content> for the form. This study focuses on the dual structure of the work and analyzes the structure from an aesthetic perspective. The climax of chapter 32 (Golgotha) and Chapter 33(Pieta) in the principle portion of the novel reminds readers of the paintings of Christ, such as Grunewald’s The Crucifixion and Michelangelo’s Pieta. The life of Christ’s carrying the Cross is described as the scene of ‘a broken ladder in the storm’ at the end of the principle portion of the work, and the message of the Resurrection is finalized as the image of ‘Emmaus travelers’ at the end of the sequel. These picturesque scenes leave a lingering imagery. The message which Akutagawa tried to deliver through this work is more emphasized in the sequel, which promises Resurrection in the future, like Resurrection, the second portion of Grunewald’s Isenhimer Altar, than in the principal portion, which describes the past. Saihonohito composed of metaphorical content and numerical form, condenses all of the author’s life and death situations, and this dual structure was a means to deliver the objective truth while repressing the writer’s emotions as much as possible. The structure has aesthetic profundity, and this makes the novel worthy to rank with Mondrian’s entirely abstract paintings which exclude all forms of affectation and are refined to grid level.

The strong educational aspiration of parents can be attributed in a large part to the credential practices widespread in the society, including employment, marriage, and informal interpersonal relationships. During the rapid growth period of economic in Japan, the educational aspiration was over-heated. But educational aspiration seems to be ‘cooling-out ’ in 1990s. The purpose of this study was to investigate the changes of the stratification phenomenon of educational aspiration in Japan and to suggest implications of Korean education. In Japan, there appears a stratification phenomenon of the entrance examination system and educational aspiration. The intensity of aspiration for college degrees, the degree of dependence on college degrees, and the patterns of the real support put into practice vary depending on the socioeconomic background of family. When their children become the senior of junior high school, some parents of children with high academic achievement, particularly affluent parents, are considering of sending their children to academic track so as for their children to go to colleges. Upper classes set the high expectation level for their children’s final educational achievement. Working class parents know that college degrees are important to their children’s future, but they don’t know how to support their children’s academic success. They show the tendency of preferring vocational track over academic track. This study suggested the roles of schools and government for normalizing public education in Korea. During the Rapid Growth Period of Economic in Japan, the educational aspiration was over- heated. But by the social-economic change, the lowering of the Credential value and the Track system of entrance examination, the Japanese educational aspiration seems to be ‘cooling-out’ in general. According to the Biopolarization of Society, the educational aspiration is stratified in Japan.

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

In this paper, the comparison between the first Abe administration and the present Abe administration will be analyzed. The main differences focused on the two points: political policy and economic policy. The one point of the focus is evaluated by political aspects using foreign policy, constitutional reform and historical awareness. The other point is based on the economy growth policy and fiscal consolidation policy for the economic aspects. It should be noted that Abe administration have been maintained the correlation with US continuously and strongly. The first administration had relatively took a friendly relationship with China and South Korea till 2007 compared to the second administration. However, the attitude of foreign policy was changed dramatically when the second administration was started. The present prime minister of Abe had the visit to Yasukuni Shrine on 2013, and this performance was enough to evoke the repulsive opinion from the governments of China and South Korea. Even though there was no outstanding achievement in reforming article 9 during the past administration, present administration generates new interpretation with the same article under the name of interpretation of amendment. Based on this amendment, present Abe administration obtained the right of collective self-defense with their enhanced status. Moreover, Conservative revision of historical textbook has been enhanced further compared with the past administration. On the economy growth policy aspects, the first government did not provide a clear commitment and a decent performance. However, the present government clearly showed the improved commitments called “Abenomics”. It is noticeable that confident economic policies and improved economic conditions is considered the main reason of why present Abe administration is still achieving stable voters’ support. On the other hand, quantitative easing policy of Abenomics causes an increase of debt and deficit.

Aleksey Losev’s Philsosophy of Name (1927) is known to be the most representative of his early writings. The purpose of this paper is to study the theoratical, specially, phenomenological background and the methodological characteristics of Philosophy of Name. Losev tried to prove the visibility, tangibility of eidetic property as a meaning of name or word and its concrete expression like an alive sculpture by phonetic and literal symbols on the basis of Husserl’s Phenomenological theory. But Husserl’s phenomonology rejects the concept of objective research. Phenomenologists prefer grouping assumptions through a process called phenomenological epoche. So Losev derives so called ‘dialectical method’ from Platonism and Neoplatonism. Philosophy of Name could be a Losev’s monumental work in which he demontrated his potential as a philosopher, explaining originally how name or word developing its meaning with the help of his dialectic method.

Kazakhstan has implemented a change of Russian place names (toponyms) into Kazah after its independence in 1991. At that time, a large number of Russian speakers expressed their concerns and criticism, but Kazakh government adopted a law (Zakon "Ob adminictrativno- territorial'nom ustrojstve Respubliki Kazakhstan 1993) to justify replacing places of residence of the administrative areas. Thus from 1991 to 2005, 12 cities, 53 provinces(rajon), 7 city boroughs(rajon v gorode), 43 train stations, and 957 residences have been renamed, and also other 890 different physical-geographical objects and public names have been changed or created. Until now Kazakh nationalist-patriots argue that Kazakh names are placed on a restricted status when they still see the presence of Russian place names. For example, Petropavlovsk, Pavlodar, Semipalatinsk, and Ust'-Kamenogorsk survived during the massive renaming process in the 1990s. These cities are the symbol of the colonial period of the Soviet dictatorship to Kazakh people. The renaming policy temporarily ceased because the government was afraid of severe resistance and migration outflow of Russians in Kazakhstan. However, after the deadline for the moratorium of rename, Kazakhstan Parliament raised the issue of renaming Petropavlovsk, in order to reduce the use of Russian language and to exclude the Russian speakers. Although the majority of the Russian population in Petropavlovsk and some state legislators and city council (городский совет) opposed the renaming, but if a special law in which the opinions of inhabitants do not need be reflected in the renaming process, is adopted, the process will be inevitable. Now the status of Russian language in Kazakhstan is extremely complex. The concept of Kazakhization(Казахизация) has been publicized throughout the society. Furthermore, the claim of changing their writing system from Cyrillic to Latin came to the fore and thus it is more likely to be forced to comply with Kazakh language norms.

This paper aims to analyze the status and characteristics of maritime culture policies of the ‘ Korean maritime capital’ Busan city. For the first step of analysis, the concept of maritime culture is defined, in the narrow sense of culture, as intellectual and artistic activities and their products on the subject of sea, which comprise the areas of literature, fine and applied arts, music, dance, play, movie, entertainment, Korean traditional music, photograph, architecture, language, publication, cartoon and traditional culture, all being related to the sea. And the policies to be analyzed include all the continuous, not one-time, projects of government to support the functions of learning, creation, distribution, enjoyment, accumulation and exchange of the maritime culture. Results of analysis show that Busan city has had no comprehensive policy for the maritime culture by this time, except only 25 piecemeal projects in total. Among them 14 have to do with the area of traditional culture and the rest 11 with the areas of literature, music, dance and entertainment, while nothing with other areas of maritime culture. Meanwhile, all the 25 projects perform the functions of distribution and enjoyment, and, in addition, 5 of them the functions of accumulation and exchange, and 2 of them each the functions of learning or creation. From these results of analysis, it is proposed for the competitiveness of Busan city to establish a comprehensive policy plan for the vitalization of maritime culture, including maritime cultural industry and stressing the functions of learning and creation in the areas other than traditional one.