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Tobacco is one of the most popular symbols and articles of trade in the world. It is native to South America and began to be used as a ritual, treatment for diseases, stimulants, and a blood recovery drug from now on, about 30-40 years ago. How to use it was burned to smell and smoke, to sniff, to sniff or to inhale, to chew, to roll into the leaves of corn, to squeeze the juice, or to squeeze the juice. Tobacco was first recognized throughout the world by the discovery of the New World in the late 15th century. It was Spain who brought cigarettes from the New World into Europe through its use of tobacco from Portugal, France, and Britain. The direct origin of tobacco is that it followed the name of the island of Tobaco, which is south of the West Indies, and that the pipes of the Native Spanish word Tabaco, which came from San Domingo, were called Tobaco, were originally spoken in tabaco. The cigarettes themselves are from Central and South America, but their name is tabaco, a Spanish word that is not Indian. Spain originally called the herb group tabaco, and it appears that the tobacco was named tabaco, or herb, because it has been recognized by Native Americans as herb. The origin of tabaco is the Arabic word tabaq, which means kind of herb, and if Spain has been ruled by Muslims for 700 years and has been significantly influenced by Islamic culture, it is believed that it is highly influenced by Islamic culture. Tabaco, ' which is again called tabac in French, tabak in German, tobaco in English, and has the origin of tabaco in various variants when it is used throughout Asia. The origin of tobacco is recognized from the range of Tobacco, to the effect of its construction, to the features of its form, to the visits to its propagation and production, to the entertainment, to the deprecation of its name, and to the ways of smoking. This means that within the great outline of the Chinese culture, each country has different perceptions, ideologies, and individuality about one culture, and is a quality that contrasts with that of the West.

This research refers to the contrastive analysis about the mimetic words of tactile, especially hardness between Japanese and Korean. Recently, research on polysemy of mimetic words has further evolved from a cognitive linguistic approach and has evolved into synesthetic research. According to the results of the synesthetic analysis in the mimetic word of tactile, which has been previously done by the author, meaning transition from tactile to various sensations could be confirmed. In this paper, we examined what kind of semantic expansion and features are related to mimetic words of hardness in Japanese and Korean. In particular, the extracted mimetic word group was classified into three categories, psychological, social and derivative meanings. As a result, meaning range of semantic extensions in the peripheral meaning of hardness, in both languages, many relate to people, spreading to body, attitudes, thoughts, voices and the like. Things related to the body have both positive and negative images. There are many co-occurrences with abstract frameworks such as economic and social organizations other than those related to people, but these are divided into positive and negative meanings also. Ultimately, it turned out that the meaning range of mimetic words of hardness in both languages extends both in plus and minus images in the same direction as their adjective of hardness. With regard to co-occurring nouns, it is clear that Korean mimetic words tend to be associated with more diverse nouns.

Ancestor worship ceremonies is defined by the content and form of the family system, social system, consciousness level, and cultural development level of a nation. And this has been formalized as it has been customary for a long time. Therefore, I regard it as a research theme suitable for understanding the traditional idea of a traditional sacrifice. In order to enhance the understanding of Vietnamese family and society, I will examine the traditional ancestor worship ceremonies of Vietnam and its characteristics with a focus on the traditional idea inherent in it. For this purpose, I compile and analyze the contents of the related documents of domestic and Vietnamese. The composition of this essay first examines the formation process and background of the traditional tradition of Vietnam in Chapter 2. Chapter 3 examines the types and procedures of traditional Vietnamese ceremonies. Chapter 4 examines the characteristics of traditional Vietnamese rituals based on the inherent traditional notions. In the final conclusion part, we summarize and summarize the above. And from the characteristics of the internalized confucian traditions of Vietnam, I draw out characteristics in the traditional idea of Vietnamese people. In this study, we see ancestor worship ceremonies as a traditional worship ceremonies that Vietnamese began to practice with formalities and procedures from the late 17th century on the basis of the Chinese confucian ritualism. Vietnam is a multi-ethnic nation consisting of 54 peoples. Among them, the Kinh tribe is now a multiethnic group, accounting for 87.5% of the total population. Therefore, we regard the Kinh tribe as a Vietnamese nation in this study and study their traditional ancestor worship ceremonies. Considering that there are some differences in the form and contents of the traditional ancestor worship ceremonies in Vietnam, we will discuss the traditional ancestor worship ceremonies that are universally applicable to all areas of Vietnam without regard to specific regions.

In the domestic medical device market, global enterprises dominate strong capital, technology, and distribution channels. In various sales marketing policies, they lead the domestic market. With the first launch of molecular point of care diagnostics products in the domestic market, and in line with the growing global market of Point of Care Testing(POCT) products, it was wondered how these products were introduced in domestic medical institutions. Therefore, this study was conducted with the application of Unified Theory of Acceptance and Use of Technology(UTAUT) suitable for technology acceptance. Influenza products suitable most for the new trend of the domestic diagnostic medical device market were divided into 1)Rapid Diagnostics Test(RDT), 2)Reader+Device, and 3)Molecular Point-of-Care(POC) diagnostics product. As for the three types of influenza products being distributed in the domestic market, the influential relations between unified technology acceptance, acceptance intention, and behavioral intention were deeply analyzed in combination with product involvement. This study provided suggestions for production, sales, and marketing of molecular POC diagnostics and POCT products in the rapidly changing medical device market, and for domestic companies and those concerned with sales marketing from the perspective of customer service.

Chinese characters were created long time and they were constantly changing shape. So it is very difficult to exactly understand the meaning of when they were created. In order to accurately understand chinese characters, it's important to understand the transition process and the properties of chinese characters. Nelson believed that one of those scattered after the Tower of Babel created Chinese characters. so it contains the contents of the Bible story. she was trying to prove the relevance of chinese characters and Genesis of Bible In her two books-『Genesis and The mystery confucius could't solve』, 『The Discovery of Genesis』. Some people just accept it without criticism, they talk to other people just as it is fact. Many people are very confused whether or not this is true. Because it is related to the faith. In particular, KACR(Korea Association for Creation Research) intends to prove creationism objectively and scientifically. One of them is the way to use Chinese characters. And it is Nelson's book that is cited as the sole basis of this method. Therefore, this paper, which attempted objective analysis of Nelson's book from the point of view of Chinese characters, has significance. I think Nelson's analysis is not a scientific and objective. Fisrt, she didn't understand the meaning of when chinese characters were created. Second, the symbolic meaning of part was overly applied to the other characters. Third, she had too much influence on the current shape. On the basis of the theory of chinese characters, I analyzed her major errors. For example: 田, 福, 鬼, 生, 先, 造, 火, 光, 來, 金, 赤, 西, 骨, 要, 配, 船, 洪 etc. I look forward to many people positively accept my view.

The original shape of ‘創’ is ‘刅’. The original meaning is ‘wounded’ or ‘wounded and damaged’. This letter can be seen as 指事字(zhishizi) or 會意字(huiyizi). This shape became the ‘創’ according to the sound of the 倉 and the meaning of the 刀. The original shape of ‘to start’ or ‘to make’ is ‘刱’. However, the usage of the meaning of ‘刱’ shaped ‘to make’ or ‘to start’ does not appear much in the literature. The meaning of ‘make’ and ‘create’ in Chinese traditional philosophy was not much attention and was not given significant significance in the Confucian books. The meaning of ‘刱’ gradually became blurred and integrated into a ‘創’ with the same pronunciation. By now, the rate of use of ‘創(Creation)’ in the meaning of ‘Creation’ has increased, and it has become much more than the ‘Creation’ of ‘Wound’ as a used vocabulary. This can be regarded as having a certain degree of relationship with the change of thinking and philosophy. ‘Creation’ has the meaning of ‘scratch’, ‘start’ and ‘make’ according to the flow of the time, and the meaning of the same characters has also been influenced. The meaning of the synonym of ‘Creation’ can also be largely divided into the letters related to ‘wound’ and the synonyms related to the meaning of ‘start’ or ‘make’. By exploring the meaning of ‘Creation’ from multiple angles and inspecting the meaning in depth. In the first place, it is possible to make students understand the meaning of the two aspects of ‘wound’, ‘start’ and ‘make’ of ‘wound’ so that there is no confusion in the meaning analysis of the letters. Next, it will be a great help to decipher the document, and not only the reading of the document, but also the meaning of the ‘origin’ It is expected that it will illuminate in various directions so that the meanings of each of the synonyms can be further deepened. Therefore, I think that we can explore the deeper cultural philosophical meaning.

This article has intended to analyze Seok-myeong of the Han period, based on ‘Structuralism’, the modern philosophy of the West. The classification of dictionary words Seok-myeong, which was published in the late days of the Later Han period, has greatly influenced as the interpretation of the Chinese characters ever since its publication. In particular, Seok-myeong interprets the Chinese characters by 聖訓法(Seong-hoon-beob), which finds meanings based on the phonetic value. The approach of 聖訓 is quite suitable for objectifying and justifying the relations between signifiers and the signified by utilizing the poetic function of languages. Consequently, we unconsciously equate ‘reality’ with ‘signs’ as if the relations between signifiers and the signified were inevitable and absolute, which are actually arbitrary and discretionary. The reason for this is that we see and understand things through languages, recognizing what the language refers to as ‘reality.’ This process of perceiving what a linguistic sign symbolizes is the pointed object itself proceeds naturally as we use a language, and so people take it natural without a doubt. With this unconscious aspect at work in language, people have never been free from their ruling classes who have controlled the languages to dominate them. Chinese characters of China were no exception. The traditional Confucian idea of language ‘正名(Jeong-myeong)’ emphasizes that a name must be in concordance with its reality. The idea claims that if names are not defined clearly it leads to a social disorder, on the premise that ‘Only with a name comes the truth(名定而實辨).’ The system of intention to bring two different things to the exact same line that never can be the case is destined to make distortions. Therefore, 所記(So-gi) and 能記(Neoung-gi) of Chinese, or signifiers and the truth must be firmly combined with each other with the reasonable and unchangeable pretext. For rationalizing the cause, the pronunciation-based meaning finding method 聖訓法(Seong-hoon-beob) should have been the best way. Seok-myeong does not explain the notions that the characters or signifiers indicate. Instead, it borrows other signifiers to explain the characters in ways of metaphor and metonymy. In other words, characters can be endlessly repeated as A=B, B=C, and C=D, and this sort of relations seem undoubtedly reasonable, by poetic license of metaphor. The interpretations of all the words “視, 是也,” “仁, 忍也,” “人, 仁也,” “斧, 甫也,” “女, 如也,” have been explained in the metaphoric approach by sonic similarity. The implicative nature in strong visual and auditory images of Chinese characters makes us infer and imagine again, thereby creating new notions and myths in the Chinese characters. Hence, such a method of structural interpretation on Chinese characters should be a significantly important approach that allows us to newly understand the way we perceive about Chinese characters and to discover our unconscious way of thinking.

For a long time, Japan created a unique samurai culture different from Korea, China and Vietnam belonging to the same East Asian cultural area. Even now 148 years have passed since the Edo shogunate collapsed, Japan has been deeply influencing the lives of the Japanese people by the traditions that the samurai guards stiffly protect. “Samurai Blue”, “Samurai Japan” are words. “Samurai Blue” is a national football national team, “Samurai Japan” is the nickname of the Japanese national team of professional baseball. Japanese society, whether directly or indirectly, should not overlook that there are plenty of samurai class influences left. For over 700 years, the ruling party was not a writer, but a samurai, it can be felt that the tradition and culture developed and developed by them are breathtaking in Japanese daily life. A tea ceremony which was a status symbol of the samurai class, a haori hakama wearing a wedding ceremony, a big ginkgo which is a hair style of sumo player, a diligent and polite Japanese is closely related to samurai. In addition to visible everyday life, the influence of samurai remains strong even in “Japanese name system”. The reason why the adoption system in Japan has developed is also closely related to the samurai class. In this research, we focus on this point. In this study, different from Japan and South Korea and China, the characteristics of each age of Japan's fictitious relativeship relationship were discussed on the premise that the reason why the adoption system became developed is related to the warrior class inheritance method. Everyone has a unique name. That is what human beings are social animals. We live a social life with a name, we will create our own history by connecting our relationships. For this reason the name is regarded as an important element that expresses its own identity.

To keep the society in an orderly state, Tokugawa Ieyasu utilized the concept of hierarchy in the Zhu Zi’s philosophy to divide people into four groups systematically and spiritually after his seizure of power, i.e. scholar, farmer, artisan, and merchant. There is an impassable gulf among each hierarchy and each one fulfills his duty within the range and their status would be inherited by their descendants, thus, to ensure the social ability and the stability of Tokugawa Regime. However, the hierarchical order of scholar, farmer, artisan, and merchant was challenged in mid-late Edo period. Every hierarchy was divided and changed internally. The bureaucratized, knowledgeable, pauperized, commercialization and independent trends of samurai, polarization between the rich and the poor of farmers, and affluence of businessmen swayed the hierarchical order, and finally threatened and overthrew the Tokugawa Regime. The samurai class of the ruling class has undergone profound changes.The bureaucratization has caused the samurai to lose its heroic character, thus losing the rationality. Knowledge-basedization has led the samurai class to gradually accept the requirements of the status quo of the reformed abacus system based on the continuous acceptance of Western culture. The samurai's poverty and constant commercialization have caused loyal warriors to deviate from their Lord Jun. The peasant class has changes in the separation of the rich and the poor,and triggering peasant uprisings, threatening the basis of the ruling system.The affluence of municipalities sparked the rise of the anti-abstinence and anti-abstinence ideology of the townspeople, leading to the emergence and development of the idea of opposition to the order of feudalism,and the culture of the people of the towns, resulting in a great deal of arrogance challenge.

Sagisawa Megumu’s literature addresses the non-mainstream life that was insufficient for the past. In her literary works, she brings up ‘changing oneself’ as a topic portraying a marginal man who is stuck between the past and the present and between an ideal and a reality. The main theme of her literary works is an identity of the marginal man like. In 1987, she won ‘the Rookie of the Year Award in the Literature’ for “Riverside”, a novel which deals with a family and father. Since then the main theme of her literary works remain the same. Her novel “Running Boy” also deals with a relationship with father. In 1992, she won ‘Award of Izumi kyoka’ for “Running Boy”. So got recognized her literary value as modern authors of Japan. “Ship of Fruit on the River” was nominated for the ‘Yukio Mishima Prize’ in 1990 and was written shortly after “Running Boy”. Through “Ship of Fruit on the River”, reveals the ‘Primary Psycho-Scenes in Memorie’ of Sagisawa literature and figure out her identity. This article shows how author’s recognition of ‘Primary Psycho-Scenes in Memorie’ and how this has affected her following novels. It causes new perspectives of readers that her novels presenting past and present, demarcation between ideal and realities and restoring to diversity. The aim of this article is to discuss the literary value of “Ship of Fruit on the River” and to figure out what “Ship of Fruit on the River” means to the author.

The purpose of this study is to examine the morphological and semantic changes of the Onomatopoée with the alternation of hara and horo from the Early Modern Japanese through the Late Modern Japanese. We have already reported that the adjectival base hara was productively derivational as shown in the alternation of hara and horo in the Ancient Japanese. Since the late 8th century, morphologically and semantically diverse forms have been derived from hara, whose core meaning was assumed to be san (to scatter). During its derivational process, its auditory sense became a fossilized form in the Middle Japanese. In the morphological aspect, the Late Modern Japanese has gradually lost a variety of forms of Onomatopoée with the alternation found in the Early Modern Japanese literature, which mainly comprises a lot of spoken materials such as playscripts. Meanwhile the Onomatopoée with voiced consonants such as bara-bara and boro-boro has increased, reaching up to 90% of all the hara-horo type of Onomatopoée in the Late Modern Japanese. In the semantic aspect, the Onomatopoée has acquired a new meaning, viz. psychological situation, from its original literal meaning. horori, originally depicting a situation in which tears fall, was seantically extended to cover a poor, pitiful situation where one may cry. As the Onomatopoée with bara gained a sense of something scattered, its voiceless counterpart—i.e. the Onomatopoée with hara-hara—began to be extended to mean a psychologically and emotionally messy situation.

How to teach culture in language classes? What to teach for culture? These have been ceaseless concerns of teachers since the 7th Educational Curriculum. The 2015 Revised Educational Curriculum, which will apply from 2018, requires that students’ choices and needs be procured and student-centered collaboration learning be emphasized as well as teaching both language functions and culture through multimedia. This study investigates the change and improvement from communication-centered teaching to content-based teaching in foreign language teaching methods, and from input-based learning to output-based learning in language acquisition principles. The future class should provide more opportunities for output rather than input and focus on learner-centered practices such as presentation, discussion, collaboration, and group activities. The researcher argues that communicative competence should be improved through learning content naturally. Therefore, the primary concern of class should be what the ‘contents’ are. Content-based learning and teaching focuses on the student as the agent of learning. This method starts from deciding on contents in which language should be utilized and proceeds to acquiring language components such as sentence structures, grammar, and vocabulary for the purpose of studying the contents. For this, the researcher introduced content-based materials which combined the four language skills and presented applicable teaching plans. The 35 contents, which comprise of ‘pop culture’ and ‘daily-based culture’, will be useful in class in a variety of ways. In school education, ‘approaching content-based learning and teaching’ enables learners to improve thinking skills and enrich experience through ‘thinking’ and ‘expressing’ class. This will make the future-oriented class possible, where students will learn how to think critically, communicate effectively, cooperate closely, and ultimately become creative.

As globalization has been accelerating, both multi-culture and multilingual have been proceeded. Council of Europe reported CEFR (Common European Framework of Reference for Language) on language education for forty years. By suggesting CEFR based on Learning, Teaching, and Assesment of Europe, it has been reported after 1950. As multi-culture and multilingual have been spreading aorund the world, and languages enable to comprehend and accommodate other cultures, CEFR has been spreaded not only in Europe but Asia. This study defines language ability and significance of education based on its ideology, purpose of education and CEFR. It is pointed out t hat the teaching of translation may help the language learner to improve students the communicative competence. CEFR defined the language activities. This paper claims that language teaching may be completed with teaching of the languages. Korean intellectuals depend heavily on the translation for their knowledge. It is urgent for the students to develop language competence by learning translation. This paper shows how to teach translation in university level class. It is found out that students improve their Japanese communicative competence by translating Japanese into Korean and vice versa. It also considers the practice and assignment of CEFR when it comes to Japanese education in Korea.

In this article, I will examine the secularization aspect of the Itelmens myth and its background. In order to achieve this purpose, I will first examine the original sacredness of the Itelmens myth through the action of the most frequently appearing person ‘Kytx’ in the Itelmens myth. Based on these discussions, I will examine the aspect of the secularization of the myth, in which the person named ‘Kytx’ appears in the later period, and examine the social and cultural background. ‘Kytx’ in the myth of Itemens plays a number of roles such as a <creator>, as a <culture hero>, and as an <ancestor of people>. He is considered a unusual and extraordinary figure. Therefore his act belongs to the realm of ‘transcendence’ which is empirically inexplicable, and it is related to sacredness in this realm. And his act takes place in time and space in the beginning of the world. Such time and space are divine ones. Itelmens myth with ‘kytx’ lost its sacredness and gradually became secular. In this secularized story ‘kytx’ is no more than an ordinary figure following its earthly desires. In this case, the act of ‘kytx’ and the time and space belongs to the realm of ‘reality’ and ‘experience’. This is an example of how Itelmen mythology loses its sacredness and becomes a folktale with secularity. Traditional culture of the Itelmens is based on animism, fetishism, shamanism, and totemism. They regarded these beliefs as sacred. However, due to the influence of Russian Orthodox Church on the lives of the Itelmens, only Christian world was perceived as sacred and their traditional culture became perceived worldly. Consequently, their myth based on the traditional beliefs was gradually secularized.