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Ji Kang Ruan Ji was dissatisfied with the Sma's usurpation, and witnessed the ruthless cruelty and ruin of the ruling clique. Therefore, they despised the hypocrisy of the famous religions and ceremonies advertised by them, advocating Lao Zhuang's metaphysics, yearning for the simplicity and innocence, innocence, and advocating the nature of the more famous religion. Then Lao Zhuang's natural inaction thought developed to the extreme, indulging in wine, defamation of etiquette, disdain for power, cynicism, and the opening of the Wei and Jin celebrities. Ruan Ji is a person who is drunkenly drinking, drinking frequently and heartily. He drank to avoid misfortune, vent his emotions in alcoholism, and get inner peace and spiritual relief in wine. Therefore, Ruan Ji's life is full of wine. Moreover, self-reporting his rule in the poem is not the whole life of Ruan Ji. His cautious creative attitude keeps him sober. Ji Kang's drinking is essentially different from Ruan Ji's drinking. Compared to Ruan Ji's, it is more “sparse”, because Ji Kang's drinking is for health, and never uses drunk as a means of avoiding the world. Therefore, even if he drinks, he is only a small drink, more rational and calm. Although not binge drinking, all the life's interest has already permeated from the cup. Their drinking behavior is different, but the same is that wine occupies an extremely important position in their lives. Drinking not only affects their life behavior, but also has an inseparable connection with their poetry. Liquor has made Wei and Jin scholars, and their wild behaviors are vivid. With this carrier, Wei Jin's demeanor is brought into full play. Therefore, the unique achievements in the history of Wei and Jin's literature confirm: the wine's unending eternal significance. Wine began to quickly enter the literature, making an essential foreshadowing of the art of Tao Yuanming's poems and wine.

Wang Anshi is a politician who led the reform policy of the new law in the Northern Song Dynasty and a writer who represented the literary world at that time. Research on him as a writer focused on his role as a member of Tangsongbadajia and often looked at features differentiated from Tangsongbadajia. This paper was designed to analyze the works of Ji proses by Wang Anshi, to derive the characteristics and literary value of Ji proses in Wang Anshi. First of all, Wang Anshi's “Ji proses” was classified according to the content and analyzed the works. His Ji proses is wide and rich in content, making the subject stand out clearly. According to the analysis of Wang Anshi's Ji proses works, the core and characteristics of the derived contents are as follows. First, in 'Xueji', Wang Anshi expressed his thesis that local education should be promoted to foster talent and to cultivate practical skills. Second, Wang Anshi donated the philosophy of life in 'Youji's ‘Youbaochanshanji,' in which indomitable will is the most important factor in achieving an ideal. Third, in 'Xiuzaoji', Wang Anshi emphasized the best moral norms of Confucianism: 'benevolence' and practice. Fourth, Wang Anshi emphasized the importance of the 'Sansifushi' job in 'Tingbiji'. Fifth, in 'Cangshuji', Wang Anshi emphasized that the nobility should be oriented toward the character of Buddhism. Sixth, Wang Anshi criticized the way the fate of talent is determined by the emperor's selection in 'Huahuicaomuji.'s 'Zhigeji'. In conclusion, Wang Anshi emphasized the development of talent through the revitalization of local education in Ji proses, donated the philosophy of living, and emphasized that officials should follow the spirit of hard work in Buddhism. In addition, Wang Anshi's ‘Ji proses’ is characterized by a proper fusion of narrative and argument.

It is only three different intermediaries, the Kojiki and the Nihonshoki, that have carried the newlywed tradition of Tenson called banana type myth. Although the rock which is a daughter of a mountain god first, and the sister who symbolizes a flower, respectively were recommended as a bride in the newlywed myth, a groom resists an ugly elder sister, and only a younger sister chooses him, and he passes a night. Although it is the life origin tradition with the Kojiki and Nihonshoki same so far, unlike Tenson and the Nihonshoki which is man, the object is also adding the Emperor's life by the Kojiki. Thus, in the Kojiki, it is different original tradition from the Nihonshoki. In the newlywed tradition of the Kojiki, it seems that I was told using the two following elements. First, it is an element called special fortune-telling who asks transcendental God about judgment of saying "Ukehi". Although there is an example about many "Ukehi" in the Kojiki and Nihonshoki, it is only here to have been carried out in advance and the mountain god explains the reason for having seen off the sister as follows. That is, since the elder sister who guarantees an eternal life was resisted and the younger sister who is a goddess of a flower was chosen, the mountain god is saying that it caused a short life although prosperity was carried out. Thus, in the newlywed tradition of the Kojiki, posterity's prosperity was also told by “Ukehi” with the cause of the life. Next, the name of the Tenson “Hononinigi” is the soul of the grain which essentially repeats “death and rebirth.” Therefore, the matrimonial partner had to be “Konohananosakuyahime” which is a spirit of the flower instead of “Iwanagahime” which symbolizes a rock. As a bride suitable for Tenson which is the soul of grain in short, it was a flower which can bear not a rock but a fruit. Against the background of the above element, the Kojiki explains the life origin. By this, the Kojiki could also tell the sacredness of the Imperial Household's privilege and sovereignty while tying the Emperor's life to the age of the gods.

The aim of this study is to examine the syntax and semantics of the adnominal clause ‘- 다는’ and to propose effective teaching and learning methods so as to ensure accurate use of the clause by Chinese learners. To this end, the adnominal clause ‘-다는’ was classified into relative clause, appositive clause, and connected clause to examine their respective syntactic and semantic features. It was found that ‘-다는’ in a relative clause can be reverted to ‘-다고 하는’ and that there is no substantial syntactic and semantic difference between ‘-다는’ and ‘-다고 하는’. The ‘-다 는’ in a appositive clause can be subdivided into three constructions: the first case in which the reversion of ‘-다는’ to ‘-다고 하는’ is natural, the second case in which such reversion leads to diminished receptivity, and the third case in which the reversion cannot take place. Differences between long and short adnominal clauses were found in modificand nouns, exchange of tense endings and interposition of the prefinal ending ‘-시-’. On the other hand, it was found that the ‘-다는’ in a connected clause can be sorted into those that can and cannot be replaced with the adnominal clausal ending ‘-는’, and that there is a difference in meaning even if it is replaced with ‘-는’. Based on these findings, Chinese sentences corresponding to each type of Korean adnominal clause ‘-다는’ were compared and analyzed. As a result, it was found that the signs of Chinese modifying clauses corresponding to Korean ‘-다는’ are all ‘的’. Through these analysis results, it was possible to determine the reasons to the problems found in the writing of Chinese learners, such as avoiding the use of ‘-다는’ , using ‘-다는’ mixed with ‘- 는’, suing ‘-다는’ mixed with ‘-(이)라는’, and tense error in ‘-다는’. Accordingly, this study proposed effective teaching and learning plans containing step-by-step educational contents of ‘-다는’ for Chinese intermediate and advanced learners.

This article considers the aspects of East Asian knowledge acceptance and dissemination surrounding Korea in the modern era through Song Heon-Seok's life and his writings. The modern period was a time of overflowing with various new culture and knowledge brought in from the West. These new culture, knowledge and new values, was unfamiliar for modern Koreans, but that have broken away from traditional values and brought about a shift in modern thinking. New knowledge that was introduced through books published in large quantities during the period also played a part in this shift of Korean thinking and transition to the modern period. In this article, we looked at the aspects of the inflow and propagation of new knowledge through the publication and educational activities of Song Heon-seok, how it was introduced, reproduced and diffused by his hands. We also considers how the new knowledge and new culture influenced the changing consciousness of Koreans during the modern era. He wrote a heroic novel about a historical figure to enhance the pride of the Korean people, while ostensibly taking a friendly attitude toward the Japanese, in order to pass the censorship of the Japanese colonists, which became strict amid the Japanese colonial rule. Meanwhile, his Japanese-language study book for Koreans seems to have not only served as a language study book aimed at acquiring language ability but also served as a function of disseminating and modern knowledge that contains a variety of new knowledge of Western medicine, science and geography. He adopted various grammatical knowledge that was introduced through China and Japan in the language study book of Korea, China and Japan. He was also able to see the formation and expansion of his own grammatical system in the process of developing this grammatical knowledge. In addition, he is believed to have actively engaged in the translation of the ancient books, contributions from academic organizations to academic journals and magazines, and as a publisher of magazines.

The paper examines the “écriture féminine” of Korean and Chinese female poets in the early 1980s through writing about the theme of “mother” and the “body writing,” which is represented in works by Korean poet Choi Seung-ja and Chinese poet Zhai Yongming in the early 1980s. By the 1980s, Korea and China had significantly improved the environment for women to receive education due to a combination of economic development, the construction of urbanization and the spread of education. And in this period, the two countries introduced western feminist ideas. So the women writers of the two countries have opened up a new way of writing. IIn the 1980s, the feminine poetry of China and Korea reached its peak, and many feminine poets appeared. To this day, they still occupy an important position in the Chinese and Korean poetry circles. If the female poets in the past were influenced by the traditional education and pursued the female image relative to the male image in their works, then the female poets in this period tried to cast aside the male image, examine the female with the female as the center, and try to write about the female in the way of writing. In this respect, women's poetry in China and Korea in the 1980s is of great research value at the level of “écriture féminine”. In this paper, we look at the beginning of the early 1980s of Choi Seung-ja and Zai Yong-ming, referring to the writing method from Helene Cixous‘s “Le rire de la méduse,” which we call the declaration of “écriture féminine”. The two poets'creative career began in the 1980s. They both admitted the cruelty of reality in non-traditional poetry and created works that were not available in literature before, which had a great impact on the poetry of the two countries at that time. According to research, there is no direct connection between their works, and there is no comparative study of the two poets in Korea and China. However, there are many studies about them in Korean and Chinese literary circles, including women's writing in their works and their relationship with Sylvia Plath. They are the leaders of Korean and Chinese contemporary women's poetry. They share the common characteristics of “écriture féminine” at that time, and have their own characteristics.

It is not clear when the art of the cardinal directions was adopted by the pungsoo geography, due to lack of the historical documents, but it has been a long ago through the old tomb, which had been excavated, named as ‘Puyang the Ancient Tomb’, which has structure, the arc form symbolized as the heaven, the square bottom symbolized as the earth, further more the tiger formed with the shells at the right side of the dead and the dragon formed with the shells at left side. For these matters we surely came to know the concept about the right and left side, up the sky and down the earth, which was created and improved surely early. By perceiving the directions, the compass was made to know how to re-find the site promised, or to find a new way. With combining the astronomy and geography the eight directions had been divided and confirmed. Dividing these eight directions into 24 directions in detail. The idea of ‘Yi(易)’ is adopted into the pungsoo geography, the idea as the unmoving mountain was considered as the ‘early heaven’, the moving water was considered as the ‘latter heaven’. By dividing the heaven and earth, the earthly compass was designed to measure the unmoving things, the heavenly compass was also designed later. In the beginning of the pungsoo geography to measure the mountains and hills, the ‘earthly compass’ only was designed and used, and later by perceiving the change of the magnetic north, the ‘heavenly compass’ was designed and started to use for complimenting the lacking point of the ‘earthly compass’. The history of the compass and ‘Luo Jing(羅經)’ have been such long, but there are rare documents recorded or studied on these. Yang Jun Song(楊筠松) who designed the ‘heavenly compass’ did not leave how to use or what the basic theory was. Shen Kuo(沈括) had mentioned in his book, named as 『Meng Xi Bi Tan(夢溪筆談)』. Even it was recorded a thousand years ago on the magnetic declination but the record about the relation with pungsoo geography is few or not. After long time Che Ying(徹瑩), the buddhist monk who wrote the book, named as 『Di Li Zhi Zhi Yuan Zhen(地理直指原眞)』 with the explanation about the ‘heavenly compass’ and the way how to use it. And he also had examined the old tombs formed by Yang Jun Song(楊筠 松), Liu Qing Tian(劉靑田) etc. This study tries to introduce the 『Di Li Zhi Zhi Yuan Zhen(地理直指原眞)』 which has never been studied by anybody till now and is to study the ‘heavenly compass’.

Wonsan was the second open port in Chosun. As a good port of Donghae, were able to obtain fish products, and it was a key point where agricultural products from Hamheung Plain and minerals from Gangwon Province could be traded at once. In the early days of Wonsan's opening, few Japanese wanted to move to this place, where the climate and terrain were low. It was not a good condition for the Japanese to grow economically, because as merchants of the Qing Dynasty held commercial power until the outbreak of the Sino-Japanese War. However, as Wonsan became a the center of operations in the Sino-Japanese War, the Japanese in Wonsan were able to grow. The open port areas of Wonsan included Japanese residents’zones where lots of public agencies, financial institutions and autonomous bodies and early established in order to provide a variety of perks to the Japanese immigrants so that they could do economic activities without inconvenience and develop as capitalists in Chosun. Japanese people who developed as upper-class capitalists working in Wonsan had some aspects in common. First, they had already had commercial experiences before getting into the open port areas with thorough plans. Second, some of them who engaged in trading or brokerage business that tended to be very profitable from the onset were more successful. Third, they more often ran trading businesses, brokerage ones and the stores of miscellaneous goods to be a bigger capitalist. Fourth, they acquired rights and interests by actively collaborating with the Japanese military during the Sino-Japanese War and the Russo-Japanese War. Third, they set up their networks in order to firmly establish their position as upper-class capitalists by organizing a trade association or a chamber of commerce. Sixth, they got successors to maintain or expand their business keeping in connection with Chosun even after have been successful in the country. They were also willing to settle in Chosun by opening their offices in many places of the country in an effort to diversify their business.

Since the new century, with the rapid development of Internet technology, thechanges in the field of Chinese media have been tremendous. In the study of the host's discourse image, we also need to examine the role of the cultural meaning of discourse in shaping the host's discourse image and how to shape it. This study focuses on two issues: the cultural identity of Chinese TV hosts and Chinese TVhost discourse image aesthetic. In recent years, the development speed of network is faster than all of us expected. New media is also eroding the living space of traditional media, and has be come the most important form of media contact in people's daily life. The progress of technology not only brings great changes to our lives, but also has a multi-faceted impact on the voice of Chinese TV hosts. The cultural identity of Chinese TV hosts lies in three aspects: elite discourse and mass discourse, authoritative discourse and information discourse, one-way discourse and multi-dimensional discourse, and discusses the identity boundary of host discourse. In the second part of the thesis, “Chinese TV host discourse image aesthetic”, it focuses on the beauty of the host's discourse artistic conception, the host's discourse image, and the high integration of the subject and object beauty, and focuses on the aesthetic significance of the host's discourse image in the end. The main body of the host's discourse aesthetics research is the host's discourse, as well as all levels related to the host's discourse. The construction, deconstruction and reconstruction of the host's discourse image can promote the development of the host's discourse aesthetics. Beauty is the most yearning realm of human beings, and the best destination of human beings after they have achieved the truth and goodness. The host's discourse aesthetics is the most unique existence in the host's discourse communication art. The in-depth study of the host's discourse image can continuously promote the development of the host's discourse aesthetics.

in 2016, the word “ga” began to be used on the Internet alone, which has attracted more and more attention, and even formed a type of online subculture, an awkward culture. This paper investigates The word family of “ga” generated online, and sorts out The word family of “ga” collected from the network communication platform, news newspapers and previous research, makes a static description of The word family of “ga” from the perspectives of semantics, grammar and pragmatics and finally sums up its characteristics and rules in these three aspects. Firstly, this paper probes into the semantics of “ga” in a diachronic and synchronic way, and discovers that the original meaning of “ganga” refers to wrong or undesirably by figuring out the evolution of it meaning and semantic. In modern Chinese, it is extended to indicate the situation that is difficult to handle or embarrassing. With frequent use of the expressions “gawu”, “galiao”, “gaxiao”, “gazi”and other words online, magazines and newspapers, the expression do “ga X” has been gradually popularized, indicating to battle and to embarrass. In addition, the semantic meaning of The word family of “ga X” is different from that of “ganga”, with the semantic features of low or unprofessional. In the emotional aspect, The word family of “ga” are generally derogatory. However, in different contexts, they may be neutral. In terms of the language styles, The word family of “ga” are usually presented in the form of words, but with obvious oral color. Secondly, it analyzes the structure and syntactic functions of The word family of “ga”, and the word “ga” can be used alone, mainly used as predicates and attributives in sentences. In the compounds of do “ga X”, X is mainly a noun or verb, and the compounds in the form of do “ga X” are also nouns or verbs, most of which function as predicates, attributives, objects or subjects while a few as complements. Thirdly, this paper explores the exclusively pragmatic value of The word family of “ga”, which have values of evaluation, simplicity and novel humor in use.

The evaluation of writing of Shen Congwen in the history of modern and contemporary literature that has been made so far significantly attributes to A History of Modern Chinese Fiction of Hsia Chih-tsing. When approaching the writing of Shen Congwen, the literary history described by Hsia Chih-tsing put emphasis on the de-historical or de-political context. However, this evaluation overlooked practice of “de-politicizing political nature” regarding the literary situation of the 1930s in which the writing of Shen Congwen represented of the time. This study judges that the de-political inclinations in the text of Shen Congwen not only existed as personal preference/taste, writing of memory or narrative of emotion, but also were a sort of choice of the era of excessive political nature and results of practice. The writing of Shen Congwen evidently consists of de-political context created as a product of collision with the mainstream of the time. Therefore, this study views that Shen’s writing was a practice including substantial political nature from the context of literary history despite the presence of de-political nature in the content of his writing. The work of Hsia Chih-tsing has ambivalence in the meaning. Without doubt, Shen’s writing techniques using impressionism-based narrative technique and operation of irony showed a new possibility while creating some extent of separation from the literary situation of the time. In this sense, it is true that Shen’s writing formed multiple narrative plots in the history of literature. Nonetheless, through independence or resistance from/against the existing values of literary history, in particular, considering that the literary world of the time was going through the age of excessive political nature, it is required to give new meaning in the evaluation of this impressionist techniques and irony from the perspective of denying and overcoming it. This study does not refute the fact that Shen’s achievement is remarkable in this new evaluation, in other words, in the evaluation of fragmentary literary aesthetics or the aesthetic analysis limited to the interiority of text. However, this study intends to verify that the evaluation can be different in the context possessed by his text, in other words, the context of literary history. This study interprets that Shen’s narrative of impressionist techniques and irony-based writing created between individuals and society by making a contrast between a city and the rural area pursue aesthetic completion inside the text, but his writing demonstrates the typical aspect of “de-politicized” political narrative in the macrocontext of the Chinese literary history of the 1930s. According to this study’s analysis, for Shen Congwen, the realist writing reflecting contradictions in the reality to the fullest and nationalist writing portraying maximization of inner and outer contradictions of the nation as literature with excessive politics were the repression mechanism of political nature against literature. Challenging against this phenomenon, it seems that Shen was seeking alternative writing as a new mimesis by using impressionist narrative or literary irony.

This article is about Competing Memory over the Panthay Rebellion(1856-1874). In the Yunnan(雲南) region at the end of the Qing Dynasty, there were frequent conflicts of interest between the Elites of Hui people(回民) and Han Chinese Elites, and officials of the Qing Dynasty, who intervened in the process, frequently chose to slaughter the Hui people. In 1856, five years after the Taiping Heavenly Kingdom movement, a popular revolt led by Du Wen-xiu(杜文秀) broke out. These forces soon took control of the western part of Yunnan. And he ruled the western part of Yunnan around Dali(大理) for 18 years. But in 1872, the revolt was suppressed by Chen Yu-ying(岑毓英), a Qing Dynasty official from Zhuang People(壯族). The Qing army carried out a massive massacre of the Hui people of Yunnan area. Since the establishment of the People's Republic of China, there has been a debate on the nature of this revolt, one claiming was a regime that represents the interests of merchants and landowners, and the other claiming was a peasant revolutionary regime. On the other hand, the following story spread. Du Wen-xiu, the leader of the revolt, built an independent Muslim country(Sultanate) with the support of the United Kingdom, and after the military campaign against the Kunming failed in 1869, he sent a delegation to the United Kingdom to dedicate the Yunnan region to become a servant and asked for military assistance in return. For this reason, in the official history of Chinese history, Du Wen-xiu began to be remembered as a traitor. Some scholars argued against it, but it was not enough. The insanity of the Cultural Revolution wiped out the debate itself, and the 1975 massacre of the Hui people of the Shadian region of Yunnan took place. After the Cultural Revolution, the debate became active again, and Du Wen-xiu regained some honor. Especially in the Yunnan region, Du Wen-xiu became a “ethnic” hero whom the Hui people are proud of, and the controversy has almost disappeared since the mid-1990s. But since 2001, the independence movement in the Uighur region of the Xinjiang(Easter Turk) has reinforced the interpretation of history that criticizes Du Wen-xiu as a national traitor. And this became explicit in the process of scholars of Zhuang People glorifying the hero of Zhuang People, Cen Yu-ying. In the end, this unnerved the Hui people historians who had memories of the massacre twice, and led many papers to be published between 2009 and 2010, which opposed the claim that Du Wen-xiu tried to sell the country.

This study inquired into the role of the sea in the process of transformation of the view of the world, which occurred by the rupture of the tribute system and penetration into the Elements of the International Law system of the treaty system, from “Sinocentrism” to “Nation-State” of the modern system, and clarified the correlation with propagation of the notion of “Sea Power” in particular. In the change of perception regarding the international relations, the greatest attributes can be found in the diverse maritime disputes happened in many sea areas. During this process, the revolutionary group aiming at building a modern nation-state in China required a new form of view of the world. Various incidents and diplomatic disputes that had been slowing shaking the system of the late Qing Dynasty were closely related to the maritime disputes as in the cases of the Taiwan Expedition or the Ganghwa Island incident. In effect, most of incidents that led to changes in international relations during this period corresponded to international disputes arisen in many sea areas. The concept of territory of a modern nation-state including the land and the ocean awoke the importance of the sea in them. From the perspective of China, they started to realize, in a natural manner, that varied rights and interests that they lose the sea areas are connected to the national existence. In particular, the intellectuals began to recognize that the basic role of a state consists in keeping and controlling the sea and waters with autonomy, and exercising sovereign power even toward the sea. Based on the case of Sun Yat-sen, this study inquired into the process of which the intellectuals accepted awareness of the sea power. Sun Yat-sen had strong cognition of the importance of acquiring and exerting sea power, in other words, the sea rights to promote industrial development of the Republic of China, by exercising sovereignty based on evident recognition of the territorial waters of one’s country, and developing harbors by the coasts and rivers. The traditional Chinese society was obsessed with the tribute order among the intraregional countries focused on the inland areas. On the contrary, Sun Yat-sen from the revolutionary group was already planning the industrial development of which the foreign capital is drawn through the openness of the sea and the capital can spread into China through many harbors of each region. Historically, Sun Yat-sen is considered a leader who designed the implementation of industrialization by taking advantage of the ocean in the most active manner. Thus, the vision of Sun Yat-sen intending to transform China that fell behind in modernization into a new modern nation-state system based on the concept of a wealthy country though the sea, in other words, the openness possessed by the value of “a state with prosperous ocean” can be considered a symbol of the first modern intellectual figure capable of identifying the maritime values as the flow of wealth.

The purpose of this study is to examine the entities otherized by Misemono(見世物) and their cultural and historic significance of imperialistic and modern period Japan on the premise of the pornographic properties potentially immanent in the act of seeing. Misemono, which has been developed into a popular attraction since the Muromachi period(室町時代), has existed as a space of spectacle for ordinary people to enjoy. On the other hand, it is also true that the desire of gazing the other and the pathological phenomenon accompanied by that desire, have existed under the name of mass entertainment. During the period when Japan emerged as a new power of imperialistic and colonial state, new deformities of 'lusus naturae'(freak of nature) began to appear in Misemono. These entities, or people, have been otherized as representations of “non-nationals”(非国民) beyond the wall of popular entertainment. Several ethnic groups that remained in pre-modern state outside of Japan were exhibited as objects of the exhibition, and the wounded remnants who served their own country and became disabled in war, became Misemono-genin(見世物芸人) and degenerated as public clowns for earning their livelihood. These historic facts clearly demonstrate the process of otherization through Misemono in pre-war and post-war period of Japanese society. It converges on the process of the building and integrating a modern nation state of Japan and the Empire of Japan. However, the power that operates in the object of Misemono is not reverted to a simple diagram of the state verses the people, and the dynamic relationship in which the desires of various subjects are complicatedly intersected is to be premised. Therefore, in this paper, I will discuss the matter of otherization through Misemono with a variety of relational networks.

Bakuhan is unique social system of modern Japan is different in China's ancient unified social system, and different from Europe's system of separation of powers, It is the organic combination of the centralized power of the shogunate and the decentralization of various vassal states, is the unification of the supreme emperor and the supreme strong general, it is also a unique social system on the eve of the modernization of Japanese history, so there are a lot of discussions and arguments on the view of the Bakuhan system in the historians, and all of them have aroused the attention of the scholars from its connotation and essence, its formation reasons and the social influence brought by the characteristics of power. The tokugawa shogunate with absolute superiority of power, why not completely overpower the emperor, completely suppress the daimyo, the establishment of a more powerful than the “centralized feudal state” absolute monarchy, why the group of vassal states willing to submit to the minister of the tokugawa, how the emperor in the tokugawa regime under the decree of the law to maintain the eternal. The separation of the shogunate from the court, the shogunate from the vassal states, leading to the separation of power from authority, power from wealth,a political system that looks like this looks like a decentralized system, but it can achieve a peaceful and unified Japan. A locked, closed and seemingly stagnant society created a period of prosperity and development. In the face of drastic social change, the rapid change of political power can be achieved in an almost peaceful way,as the bakuhan system of Japan on the eve of modernization, what has been prepared for the modernization reform, all of these arouse the attention of scholars and explain its true meaning.

To analyze the types of business relationships, two dimensions, the strategic impact of service, and the involvement by contractors are utilized as a framework. The four types of business relationships are alliance, reliance, support, and alignment suggested by Nam, Rajagopalan, Rao & Chaudhury(1996) and Lee, Kwan, and Yoon(2015). The study constructs include the partnership, and events performance. These constructs from the previously related studies have been utilized and affirmed valid and reliable as the measurements. The purpose of this study was to explore the relationships among the partnership performance and event performance by the types of business relationships between professional convention organizers and service contractors. This study is quite meaningful due to firstly conducted in this area. Data were collected through 199 surveys of employees in the PCO, PEO, events companies which are currently active in the market. These measurements are examined differences by the four types of business relationships. The findings were as follows. Firstly three dimensions of partnership performance are significantly different by the types of business relationships. Overall partnership, Communication, cooperation, and trust in alliance type are higher than those of support type and partnership type. Second, event performance is significantly different among the four partnerships. Support type shows the highest level in event performance. Implication is that a reliance type among four different types of partnership with low PCO's service impact and high level of contractor's involvement leads to quite poor partnership and event performance. Thus, PCOs need to transfer this study results to prospective contractors.

Korea's social enterprises have made great progress quantitatively with direct and indirect support from the government or local governments. However, in the future, social enterprises need to develop quantitative development as well as quality development and stability for sustainable management through performance. This study is an empirical study to explore the effect of social entrepreneurship and social network on performance among the characteristics of social enterprises. Studies have shown that social entrepreneurship and social networks have a significant impact on both the economic and social performance of social enterprises. Social entrepreneurship, such as initiative, innovation, risk-trace, commitment to the task, and social networks, such as favorable relationships with governments, local governments, local financial institutions, and human network support, have been identified as important factors that significantly affect the economic and social performance of social enterprises. Therefore, social efforts are more needed to discover and nurture social entrepreneurs who are full of social entrepreneurship. It is also believed that the government, local governments, and even local governments, should expand social networks linked to local institutions or residents, and that a cooperative system should be formed to create a private-to-regional support system and create a growth ecosystem that can be self-sustaining by social enterprises. The limitation of this study is that the sample of research is limited to representing social enterprises across the country or social enterprises in Busan. In the future, it is believed that various aspects of performance, including success factors, will be needed for social enterprises across the country.

This research identified the cases of KOICA scholarship program currently operated by Pukyong National University and analyzed its effect and performance idicators through participation research methods and literature studies. An case analysis of KOICA's scholarship program showed that it had a positive effect on improving individual competency, but the training process was not always linked to positive results because various factors such as the trainee's current application and the cultural and social characteristics of the organization and country to which the trainee belongs, but also the effect derived in developing countries can be involved. There are several problems with performance indicators set by KOICA to manage the performance of the scholarship program. First, focusing on quantitative assessments, makes it difficult to identify the outcomes that cannot be quantified such as trainees’ personal competency. The second is simplifying assessment factors, excluding various factors that may intervene in the process of performance exposure, such as economic and social situations, culture, and organizational culture by country. Third, the long-term tracking system after the graduation is not established as an indicator. In order to improve this problem, it is necessary to expand the scope of the survey to colleagues and direct supervisors within the organization to track the trainee's performance in the long term and assess the trainee's competence and influence on the organization. Moreover, the indicators should be diversified considering various situation in developing countires. The government should improve its understanding of the performance development process and seek ways to continue the development of the training project.

Living in a ‘culture of analgesics’ characterised by complete departure from a belief in the value of suffering, we experience loss of the ability to face life. By offering theoretical and ethical responses to ‘meaningless’ affliction, injustice and suffering, a ‘theodicy’ seeks to validate a cultural reality which sustains a way of life. Salvation religions which find most of their adherents amongst the underprivileged strata of society prescribe that the unequal distribution of chances in life are results of the sin of the privileged, which is to provoke God’s vengeance. This essay attempts to construct a social biography of the Korean discourse of han. First it demonstrates a kind of family resemblance between the discourse and the Nietzschean concept of ‘ressentiment’. In this discursive nexus, a discussion follows on the idiosyncrasies of han and its metamorphosis from victimology to soteriology in distinct but mutually overlapping stages. In a seemingly unescapable circumstances of indefinitely prolonged psychosomatic sufferings, the essay observes, the motif of han discourse moves from resignation via reservation to commitment. The han ethos, initially a state of individual psychology, proves in this way to be plastic enough to find its way towards collective as well as individual affirmation. Then the innately dynamic master narrative of han is wont to be shared and negotiated towards what Nietzsche has called a ‘slave revolt’. The essay concludes that the basic experience of shared han of Koreans is a sense of suffering as a people, and this soteriological appropriation of han theodicy has acted as historical memory and anticipation of suffering and therefore may deserve the term ‘unique’.

English teaching in Korea during the Japanese colonial period has often been described as the victim of a dark age. Most previous studies on the topic tended to cover diverse aspects of English teaching in Korea at different school levels and in different contexts, thus making it impossible to characterize the nature of English teaching at public schools. In an attempt to better understand the nature of English teaching in Korea during the Japanese colonial period, this study focused on English teaching at Korean public secondary schools during the period. First, the study looked at weekly instructional hours as dictated by four educational edicts to evaluate the commonly made claim that English teaching in Korea experienced a dark age throughout the Japanese colonial period. In addition, the study examined why the grammar-translation method was the most commonly adopted approach to teaching English at public secondary schools. An analysis of the four educational edicts showed that there were substantial differences in the number of instructional hours across different periods of Japanese colonial rule. Thus, characterizing the entire colonial period as a dark age of English teaching seemed to lack validity. In addition, considerations of various contextual factors suggested that the adoption of the grammar-translation when teaching English at Korean public secondary schools during the Japanese colonial period was a forced choice, not a choice mandated by any political entity. Big class size, Japanese teachers’ inadequate English proficiency, high-stakes English examinations, and other factors seemed to be responsible for widespread use of the grammar-translation method.

This article analyzes the effectiveness of the GTE program as methodological approach for studying country studies on the experience in Kazakhstan. According to the agreement on cooperation with the Busan University of foreign languages, the KazUIR&WL in Kazakhstan, faculty of Oriental Studies hosted the GTE(Global Triad Education) program, and accepted students of the BUFS, future specialists with knowledge of a foreign language (by specialty Russian) three times, that is, in 2017 in the period from 16.01.2017 to 10.02.2017, in 2018 from January 15 to February 9, and also from 05.07.2019 to 27.07.2019.The use of the tandem method in the program under consideration allowed establishing cross-cultural interaction between participants, which is an important component of educational practice and contributes to the personal development of program participants. In addition, an tandem-classes contributed to the formation of social skills as a result of receiving feedback from partners and the country of studied language, to participation in real communication situations, and to development of language skills and expanding general knowledge and outlook for participants. Kazakhstan students had also accepted live knowledge of Korea, and this program was very informative and useful for them. As a result of this program, participants received a lot of interesting and useful information not only about the country of their tandem partner, but also added knowledge about their country. Students learned a lot about the history, traditional and modern culture, economy and society of the two countries, which contributed to the formation of a more complete understanding of the similarities and differences between cultures. Participation in the project contributed to the development of the ability to represent their country and culture. By the end of the program, participants knew that each culture must be perceived from the perspective of its own system of norms and values. In particular, the use of the tandem method functioned as a way to form the social-cultural competence of specialists with knowledge of a foreign language, to form the ability to understand and use this knowledge in further professional activities.