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The purpose of this study is to reevaluate the relationship between Park Saeng-gwang (1904-1985), a well-known master of Korean painting, and Japanese painting. Park Saeng- gwang, who received a modern education during the Japanese colonial era, came to Japan in 1920 to study painting. After his studies in Kyoto, he relocated to Tokyo, where he actively engaged in various avant-garde Japanese art groups pursuing new forms of Japanese painting until 1945. Upon returning to his homeland, Park Saeng-gwang spent around 30 years of unfavorable time in relative obscurity due to the prevailing trend against colored pictures after liberation. However, in 1974, he returned to Japan once again and, for approximately three years until 1977, he was engaged in positive activities such as exhibiting his works in exhibitions held by Nihon Bijutsuin and holding personal exhibitions. After concluding his second stay in Japan and returning to Korea in 1977, Park Saeng-gwang reached his peak in the 1980s by creating significant works that focused on the ethnic themes such as folk painting motifs and shamans. Previous research on Park Saeng-gwang has primarily concentrated on his representative works from 1977 to 1985. While the state of mind he reached in his later years had an epoch-making significance that made us reconsider the meaning of Korean painting, it is essential to consider what significance his first period in Japan, during his youth, and his second period in Japan in his seventies hold for his ground as a painter. While the first period in Japan was a crucial time for Park Saeng-gwang to establish his position as a painter, his artistic style underwent a significant transformation after his second stay in Japan. To analyze the unique body of work created by Park Saeng-gwang, who absorbed both Japanese and Korean painting, innovating while preserving tradition each of its own, a deeper analysis of his experiences in Japanese painting is thought to be needed. Research on Park Saeng-gwang's second period in Japan in the 1970s is relatively scarce, but it is believed to be a turning point in his artistic style transformation that followed. Notably, during this time, Park Saeng-gwang contributed articles to the journal ‘Shinwa’ published by ‘Japan and Korea Shinwa-kai’ on nine occasions between 1976 and 1977. While these articles were brief, they provide fascinating insights as he reflected on his life. By tracing his thoughts during his stay in Japan in the 1970s based on the content of these articles, it allows for a reconsideration of what Japanese painting meant to him and his relationship with Japanese painters.

LiBai was educated by the traditional Confucians in the manner of “exam-oriented education” at that time. His early poetry creation was based on various principles and rules of poetry creation. Due to the sufficient foundation and nutrients from his childhood learning, he was skillful to master various creative materials. These rich materials and nutrients are called “allusions”. Significant differences existed among different poets in the selection and use of allusions, even for the same poet, the allusions used in different periods, genres, and content were also different. Li Bai's frontier poems and palace poems often contain allusions from the Han Dynasty; After the An Shi Rebellion, Li Bai often used allusions from the Warring States period and the conflict between Chu and Hand; When writing about the relationship between mountains and rivers and poetry and wine, Li Bai often used the classics of famous scholars from the Wei, Jin, Northern and Southern Dynasties periods; When writing about exile and setbacks, Li Bai often used allusions from Qu Yuan and Jia Yi. Li Bai's sea-imagery poems account for 24% of his total poems, covering most of his life experiences, and also involving many themes and content. This article targets and conducts a classification study on the allusions in Li Bai's sea-imagery poems. According to the sources of allusions, there are 27 poems that quote “Ji Bu” the most in “Jing, Shi, Zi, Ji”. On top of all, they are associated with “sea”, the most commonly used character allusions are related to myths, immortals, and legendary figures, followed by reclusive political figures. Based on the statistics, a total of 109 poems of Li Bai's 254 Sea-Imagery" poems use allusions. This article conducts a typological analysis of the allusions used, so as to explore their aesthetic role in poetry, as well as the cultural density and spiritual expression they represent.

The modern era was a time when essence took precedence over existence. Modern reason was oriented towards essence, and inevitably, violence could not be avoided. Writing in a state of wakefulness is like dreaming on the first floor underground. To overcome the modern era, which resided on the first floor underground, and in order for existence to precede essence, the writer needs the task of dreaming within dreams on the second floor underground. Hitler's inductive metaphor, stating “Jews exist as typical parasites,” can be considered a definition related to essence, where ‘Germans are hosts’ and ‘Jews are parasites.’ In contrast, Franz Kafka's deductive metaphor in “The Metamorphosis,” describing ‘Gregor as a repulsive insect,’ differs in that it involves individual and voluntary choices in existential existence. In “Norwegian Wood,” Watanabe experiences the unconscious world of the second floor underground (dream within a dream), where rationality on the first and second floors above ground cannot reach, even while awake. Norwegian Wood's Watanabe experiences the unconscious world of the second floor (dream within a dream) where rationality on the first and second floors above ground cannot reach. He undergoes experiences similar to ‘quantum superposition,’ ‘quantum entanglement,’ and ‘simultaneity phenomenon,’ in the realm of quantum mechanics which states, “Death is not on the opposite side of life but inherently embedded in our lives.” Similar to electrons probabilistically existing around the atomic nucleus, this suggests that “everything revolves around death in the middle of life” and signifies the uncertainty that “if one grasps one side, one cannot grasp the other.” Just as electrons, when acquiring energy, shift to another energy level, going to the position of No.2, and when losing energy, return to No.1 or transform into another position like No.3, “death is already inherently embedded in the existence itself,” and therefore, “death can be seen to exist not as a contradiction to life but as a part of it.” In the double-slit experiment, electrons appear as particles when observed and as waves when not observed. Particles represent essence, and waves represent existence. Modernity viewed electrons (personality) more as particles (essence) than waves (existence). it can be interpreted that in “Norwegian Wood,” Naoko, the personality who has lost the wave (existence) of Kizuki, becomes particles (essence), losing vitality. The Oedipus complex can be seen as an essence, the collective unconscious trying to eliminate the father and get closer to the mother. Gregor's sister pronouncing a death sentence on him in the family meeting suggests that her animus (feminine masculine image) did not develop harmoniously within the societal values (collective unconscious). Gregor, transformed into a repulsive insect, facing family violence, does not resist with violence but peacefully embraces death by refusing food, indicating a well-balanced development of anima (masculine feminine image). To overturn the divine plan aiming for a perfect world, a demon corresponding to the power of God is needed. Shakespeare's Othello and Iago form a set representing good and evil. In “Kafka on the Shore,” Nakata communicates with Schrodinger's cat, alive and dead simultaneously, and may be a magical being. Therefore, Damura Kafka, as a doppelganger, has become a robust boy connected to magical powers linked to transcendental Pleroma. Murakami suggests that the phenomenon of quantum mechanics' superposition occurs not only in the microscopic world but also existentially in everyday life in the macroscopic world. Murakami can be seen as narrating a mandala composed of numerous Schrodinger's cats.

Military service, the front, the civil war - regardless of which camp he finds himself in - all of these are unnatural obstacles to genuine, natural life. His struggle, his choice, is not a choice between the Reds and the Whites, officers or peasants; it's always a choice primarily between death, war, cruelty, violence - and life, love, attachment to the land. Perhaps, it's this path through the civil war that can be designated as the "third" way, as a search for his own truth. But Grigory Melekhov's truth doesn't need to be found or acquired - it's inherent in the characters from the beginning. However, in the complex historical circumstances, the hero needs to prove his allegiance to it. In the end, Grigory comes back to what he left for the front - his family (from which only his son and sister survived), to his ancestral home. This path through death, violence, and loss didn't reveal new truths to Grigory other than the ones he already knew; the previous truths just became even more evident. The hero of Sholokhov does not align himself with either of the warring factions, remaining true only to his own truth. When evaluated from these positions, the hero managed to carry his ideal through all the years of the war, at times becoming fierce, aggressive, and unmotivatedly malicious under the influence of war and its horrors. However, the ideal, his loyalty to it, given to him by nature at the instinctual level, Grigory Melekhov preserved throughout his long journey through the civil war. If during the Soviet period it was necessary to provide a unequivocal assessment of the main character's image, at the moment, such violence against the text, against Sholokhov's attempts to provide an objective picture, seems to us unmotivated and contradictory to the author's intention. The absence of answers to many of life's questions, the mere posing of these questions themselves, is already an important artistic achievement. From a contemporary perspective, Grigory Melekhov's path may appear contradictory and convoluted, but nonetheless, it is quite logical and explicable in light of the horrors and cruelty of the historical processes that occurred during that period in Russia.

The purpose of this study is to verify the mediating effects of positive psychological capital, self-efficacy, hope, optimism, and resilience in the relationship between perceived academic stress and school life maladjustment in high school students. The research questions set for this research purpose are as follows. First, what is the relationship between positive psychological capital, self-efficacy, hope, optimism, and resilience in the relationship between academic stress perceived by high school students and maladjustment to school life? Second, what are the mediating effects of positive psychological capital, self-efficacy, hope, optimism, and resilience in the relationship between academic stress perceived by high school students and maladjustment to school life? To achieve the purpose of this study, 295 high school students in Busan were surveyed, and finally, the data of 280 students were analyzed using the SPSS Ver 27.0 program. Correlation analysis was conducted to confirm the relationship between variables, and hierarchical regression analysis was conducted to verify the mediating effect of sub-factors of positive psychological capital. The results of the study are as follows: First, the relationship between academic stress and maladjustment to school life has a significant positive correlation. Second, the partial mediating effect of positive psychological capital, self-efficacy, hope, optimism, and resilience in the relationship between academic stress and maladjustment to school life was verified. This suggests the importance of interventions for positive psychological capital and academic stress that affect high school students' maladjustment to school life. In order to prevent school life maladjustment, efforts to reduce perceived academic stress are needed, and to weaken school life maladjustment and help school adaptation, an educational environment that can lower academic stress and sufficiently increase positive psychological capital is required.

For people living in Busan, the identity of shoes and Busan is strongly established. The connection between Busan and shoes is always strongly mediated by ‘female workers.’ There has been little qualitative research on female workers in the Busan area. At the same time, the position of women in Busan's economic history/industrial history has been minimal or invisible. In this paper, I will name shoes female workers in the Busan as subjects of space and restore the various women's labor and their desires. Through this study, we aim to reveal the lives and memories of female workers who have been invisible in the region and actively intervene in local history. To achieve this purpose, I reconstructed the experiences and memories of female workers at a shoe factory in Busan from a life history perspective. The strong power of ‘gendering’ was primarily at work in the advancement of female workers into society. If the ‘leading role’ that connected gold and shoes was women, these women were the ones who produced Busan’s industrialized space (H. Lefebvre) and the ones who created the new landscape of the city. Also, this space and time is connected to the present. However, it was confirmed that they reconstructed their identity as workers by using practical strategies to become female workers. The work of engaging ‘female workers’ in the time and space that connects Shoes and Busan will be the work of constructing a local narrative that goes beyond the gender geography of distorted memories.

This study aims to examine the opinions of the public on sustainable marine activities and experiences through the results of a comprehensive marine cultural awareness survey conducted in 2023. Marine activity experience is to let you know the sea. After all, the space for marine experience will be a workplace for someone and a very important space for marine education. Therefore, the place of marine activity experience is an open space, not a dead space, and it is a relaxing space for all Koreans to feel and experience in the ocean. In this paper, I looked at the marine experience activity index among the Pukyong Maritime Index items. As a result, marine experience and marine-related activities were the highest. Next, the marine culture experience showed the highest information acquisition through marine-related mass media. Nevertheless, marine experience activities are still low. This is because the demand for marine experience activities has not recovered from the influence of Covid-19. There was also a difference in consciousness depending on the presence or absence of sea-related occupations. People in the past or present occupations related to the sea tend to have frequent marine experience activities and consume a lot of marine content .In fact, marine activity experience mainly corresponds to nature-friendly outdoor activities, not indoor activities. However, it is a high-risk activity compared to other hands-on activities. How to resolve these risks is destined to be solved by future marine activity experiences.If the image of marine activity experience is not removed, sustainable marine activity experience or marine tourism will not be activated. In this regard, a solution is necessarily needed through cooperation with the government and local governments.

In Chinese historical phonology, the issue of Grade III has posed intricate challenges, including complexities like the elusive distinctions between Grade III and non-Grade III phonological features. Various theories have been proposed by the academic community over the years, such as the Long and Short Vowel Hypothesis, and the Initial Pharyngealization Hypothesis. This study primarily focuses on the Initial Pharyngealization Hypothesis in Old and Middle Chinese and conducts a comparative analysis of pharyngealization in both Chinese and Tangut languages. The research predominantly employs relational words between Chinese and Hmong-Mien languages, as well as cognates between Chinese and Tibetan languages. Simultaneously, it builds on the academic foundation laid by Chen Yuxin Lee Kyung-Chul and Xun Gong, embarking on a comprehensive comparative analysis. The findings unveil significant similarities between Chinese and Tangut languages concerning the ‘yod’ issue. Through two distinct investigations into Chinese-Tibetan cognates and Chinese-Hmong Mien relational words, this paper validates that the Grade III in Chinese is unrelated to ‘yod’. Moreover, the study of relational words from the Chinese and Mong-Mien languages further corroborates that non-Grade III in Chinese are intricately tied to pharyngealization. Drawing from the results, it can be concluded that the pharyngealization hypothesis in Chinese is underpinned by clear evidence. Furthermore, in future explorations within this domain, the author believes that a profound study of cognates in the Chinese-Bai languages holds significant merit.

Teacher-created motivational climate proposed by achievement goal theory (AGT) and self-determination theory (SDT) is one of the most important in the education and physical education. The purpose of this study was to investigate the relationships among belonging, commitment to teacher-student relationships and teachers’ empowering and disempowering in the college. For this purpose, a questionnaire was administered to 2,269 students (M=1,153, F=1,116) in university in Zhengzhou, Henan Province, China. In the cross-sectional perspective, college Chinese reported their perceived the belonging, commitment to teacher-student relationships and teachers empowering and disempowering. The collected data were analyzed using SPSS and AMOS statistical programs. The results showed that first, that the empowering motivational climate of teachers positively influenced the commitment to teacher-student relationships. Second, it was noted that the empowering motivational climate positively influenced the sense of belonging. Third, positive the commitment to teacher-student relationship positively influenced the sense of belonging. The results suggests that positive teacher-student relationships play an important role in forming mutual intimacy and enhancing commitment, while positive relationship construction between leaders and learners will create a positive sense of belonging. Ultimately, it is implied that the formation of positive teacher-student relationships is important. In conclusion, teacher-created motivational climate is advantageous because it recognizes the broad spectrum of climate dimensions central to AGT and SDT simultaneously and their implications for students' motivation, relationships and belonging in education setting. More details and future directions were discussed in the discussion section.

This paper studies how university courses should be designed and structured in a metaverse environment based on flip learning. In particular, the emphasis is on metaverse and flip learning in developing application plans in classes dealing with Chinese cultural contents. Through this, this paper aims to come up with specific instructional design plans and instructional plans based on flip learning that can maximize the learning effect by combining in-depth understanding and the advantages of metaverse and flip learning through comparison between Korean and Chinese culture. Research questions for this are as follows. What components should the flip learning class using the metaverse include, and how can it be applied to Chinese cultural content classes? To this end, this paper intends to use an empirical research methodology through prototype production for related prior studies, case studies, and actual class application. This paper emphasizes the possibility of new educational plans by applying metaverse and flip learning to Chinese cultural content classes. In addition, I would like to present a specific class composition plan proposed by this study to respond to new challenges caused by changes in educational methods. Since the pandemic, the educational community has emphasized the connection between academic convergence and interdisciplinary systems. I hope that using the metaverse of this paper, university students in China and Korean university students participate in real-time classes to communicate and understand each other through cultural exchanges between the two countries and develop the field of Chinese education in the future.

Along with the rapid development of Internet technology, there has been a significant transformation in teaching activities, and it is evident that the early single mode is no longer able to meet the practical needs of students. Therefore, teachers should attempt to integrate online and offline teaching, provide reasonable guidance to students, encourage their effective engagement in learning activities, complete relevant learning tasks, and thereby comprehensively enhance their learning abilities. The flipped learning model perfectly meets these conditions, contributing to the achievement of teaching goals in tourism Chinese. This study applies the flipped learning model to tourism Chinese courses and conducts empirical analysis in an attempt to develop a more effective flipped learning teaching mode for tourism Chinese courses. The empirical analysis results indicate that the majority of students are highly satisfied with the flipped learning teaching model, which allows for personalized learning, autonomous learning, and collaborative learning, ultimately achieving good teaching results. However, when operating the flipped classroom, some students find the learning burden too heavy or face difficulties in self-management, affecting the completion of tasks during the class. Some students also express dissatisfaction with the relatively short practice time during the class, which doesn't align well with the experiential learning model. In response to these issues, this study proposes teaching suggestions for the three corresponding stages of pre-class, in-class, and post-class, providing new teaching ideas for the development of tourism Chinese course teaching.

In ancestral rites, before the Spring and Autumn Warring States Period, the status of scholars(士) and below was based on a system defined by etiquette, but after the collapse of the clan system, ancestral rites based on the filial piety system were inevitable in the Han Dynasty. Thus, as the clans differentiated and settled down, the ‘the right of ancestral rites(祖上祭祀權)’, the origin of the tribe that could perform ancestral rites, also came to have its own justification. However, as the clan community collapsed, the right to ancestral rites became a sufficient condition in general society to solidify the roots of ancestors and promote unity among descendants, and this condition began to become stronger as the Warring States Period went on. It can be said that ancestral rites based on kinship relations became more prominent in the Han Dynasty. During the Han Dynasty, the reason for offering ancestral rites to ancestors was as important as faith. So what was highlighted is the concept of ‘defeat disaster and bring good luck’ of the living person that this study focuses on. The reason is, first, the political and Confucian influence derived from the spread of ancestor ancestral rites in the Han Dynasty, and second, it is believed to be an ideological product resulting from the beliefs about ‘Confucian theory of a Natural Disaster(災異說)’ and ‘Prophecy theory. Theory of Yin Yang and Five Elements(讖緯說)’that were popular at the time. It can be seen that the concept of ‘life after death’ and the concept of ‘return to fortune and fortune’ of the living, which were well in line with the policy ideology of the state, functionally promoted the prevalence of ancestral rites. During the Han Dynasty, it is generally thought that a view of death and life was formed by dividing the world into heavenly world and earthly world. In this other world with a dual structure, the spirits of ancestors were the object of ancestral rites, and the spirits recognized the ancestors, who were the beings that determined the ‘fortune’ of descendants, as gods. Therefore, it is believed that the concept of ‘defeating disasters and receiving blessings’ of the living was further spread among the people of the Han Dynasty because the ancestral god functioned as a mediator between the living and the dead. In particular, if we consider the ascension of the dead, posthumous prayers, and the well-being of the living in relation to the death as seen in the early Han Dynasty tomb inscription, the family register system, ‘the right of graves(document)’, the ancestral rites of the later Han period were based on the firmer concept of ‘defeat disaster and bring good luck’ of the living. It can be said that this proves that ancestors had an influence that spread to general society while performing their function as ancestral spirits.

In this issue, we have tried to grasp the actual situation of Chinese slang use through the works of Izumi Kyoka. The knowledge of modern writers is multifaceted, with a background in Chinese studies, English studies, which is also projected into literature. The same is true of Kyoka, who was a student of Ozaki Koyo, and is discussed here with a particular focus on the acceptance of Chinese slang as an aid in the study of Chinese Novel. In fact, Kyoka was interested in Chinese secular literature. He was interested in Chinese popular literature, and the names of books such as “三国志” “水滸伝” and “西遊記” as well as the names of major characters are written in his works. In Chinese slang, directions and questionable pronouns, which can be said to be basic words, and personal and appellation words are often used. Also used are “〜地”, “却説”, “〜と一般”, “喫(吃)一驚․喫(吃)驚”, “一什一伍”, and “真個․真箇”. In addition to these, a variety of Chinese slang terms are used, and relatively difficult Chinese character notations are found. Most of the Chinese slang words have Japanese meanings, so they are not so difficult to read. Thus, it can be seen that Izumi Kyoka, who was active in the latter half of the Meiji and Taisho eras, used Chinese slang skillfully in his works even though it was a period of decline of Chinese Studies.　Considering this, it can be said that the study of Chinese Studies lasted longer than expected. Please enter 2 more lines. Please enter 2 more lines Please enter 2 more lines. Please enter 2 more lines. Please enter 2 more lines. Please enter 2 more lines. Please enter 2 more lines

Zito Tenno made frequent trips which are very rare for an ancient female Tenno. In particular records of more than 30 visits to Yoshino during his reign appear in historical sources. This paper sought to examine the records of Tenno’s journey to find the religious and political objectives and implications that Zito Tenno wanted to obtain through his actions and to clarify her Yoshino view. In particular he presupposed the Yoshino Pledge which was joined by Tenmu Tenno and six princes as the first political move of Zito and paid attention to the crisis of Zito which was faced by violating the Yoshino Pledge after Tenmu Tenno's death. Zito actively utilized Yoshino's travels to ensure succession to the throne for his sons and grandchildren. First of all, she established a new principle of succession to the throne, defining Yoshino as a place of religious tolerance and harmony as an act to advance him, leading to the death of Prince Otsu, who was interfering with his son's succession to the throne. In addition, based on the political ties and loyalty between Yoshino and Tenmu Tenno, I would like to point out in this paper that Zito inherited it and visited in anticipation of the regeneration and sharing of his political power. Through this, this paper will be able to approach the purpose of the ancient Tenno's journey in various ways, and it can be expected to expand awareness and thinking about female emperor research along with the various significance of the emperor's journey.

Despite the withdrawal of traditional medicine (Kampo) from the national healthcare system throughout modern Japan, its use has not disappeared entirely. In the mid-1920s, a new generation of Kampo practitioners led a revival of Kampo use in Japan. Particularly following the outbreak of the Sino-Japanese War, the Japanese Kampo community, aligned with Japan’s external aggressive policies during that period, employed Kampo as a tool for cultural influence in China and sought to win the hearts and minds of the Chinese people. They aspired to foster collaboration within East Asia, leading to the emergence of ‘Oriental Medicine’ discourse. They sought to leverage the unique circumstances of wartime to rejuvenate and revitalize Kampo. The trends in Japanese Kampo are disseminated through networks of individuals centered around the East Asian Medical Association, influencing regions including Korea, Manchukuo, and inner China. In Korea, notable figures like colonial official scholar Sakihara Tokuha championed this approach. In parallel with the Japanese Kampo community, they advocated for ‘Oriental Medicine.’ In contrast to the previous strategy of ‘eliminating physicians but retaining the medicines,’ they advocated the establishment of Traditional Korean Medicine(TKM) hospitals and TKM research institutes in Korea, along with comprehensive studies on TKM itself. Sakihara Tokuha’s viewpoints served as a clear reflection of the shifts in Japan’s colonial TKM policies during this era. The ‘ambition’ of the Japanese medical community to revive Kampo found its earliest success in Manchukuo. With the involvement of figures from the Japanese Kampo community and Sakihara Tokuha, Manchukuo officially recognized the status of TCM, introduced TCM examinations, instituted TCM hospitals and research centers, and established formal educational institutions for TCM. It is worth noting, however, that these series of reform measures in Manchukuo were essentially modeled after the new style of TCM from Japan and thus became a historical opportunity to transform traditional East Asian medicine and proliferate Japanese-style Kampo.