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in February 1897, king Kojong moved out of the Russian legation to the Kyŏngun Palace (today’s Tŏksu Palace). and in August king Kojong changed his reign name to Kwangmu (“Martial Brilliance”), and in October he proclaimed to the nation and the world the establishment of the independent “Great Han Empire.” and in August 1899, emperor Kojong proclaimed Constitution of the Daehan Empire, which expressed the political system of the Daehan Empire as despotic ruler system. then how could emperor Kojong make the Daehan Empire a state of despotic ruler system. This Paper studied those causes. first, emperor Kojong used revenge theory for state mother myeongseong, who were assassinated in 1895 by japanese assassinators. after the brutal assassination of Queen Myeongseong, the defending orthodoxy and rejecting heterodoxy faction rose against japan. they called themselves righteous army(義兵). they insisted doctrine of righteousness or moral duty theory, which described king and queen as state father and mother. they insisted revenge for Queen Myeongseong. in february 1896, King Kojong fled from kyungbokgung and went under Russian protection. in Russian legation, King Kojong supported revenge theory for stste mother Queen Myeongseong. revenge theory for stste mother Queen Myeongseong was based on the doctrine which claimed that king and queen should be heaven but subjects be earth. therefore, revenge theory for stste mother Queen Myeongseong could be used for strengthening royal authority. in february 18976, King Kojong went back to Gyeongungung Palace (Deoksugung Palace). King Kojong continuously supported revenge theory for Queen Myeongseong, and by that King Kojong could strengthen royal authority and become emperor. after all, in August 1897, King Kojong changed his reign name to Kwangmu (“Martial Brilliance”), and in October he proclaimed to the nation and the world the establishment of the independent “Great Han Empire.” of course, the political system of the Daehan Empire was despotic ruler system.

During the last period of Tokugawa Bakuhu, foreign powers threatened Japan to open ports. Because of these foreign threat, Mikado's court suddenly became another opinion decision organization parallel with Bakuhu. But to overcome the foreign crisis and domestic disorder, it was necessary to unite two opinion decision organizations into one stable and powerful organization. Therefore various efforts and concepts to form a new organization were suggested. Edo's party, like Tokugawa Yoshinobu and Nishi Amane, had plan to bring court and bakufu together in a new and more cooperative structure, and it meant a bolstering of bakuhu authority by the use of the imperial prestige and the preservation of bakufu's vested rights. On the other hand, the lower samurais and lower court officals, like Sakamoto Ryoma and Iwakura Tomomi, wanted to overthrow the shogunate and to create new Mikado-centric monarchism. But various plans to form a new organization had the community of thought. Every plans stressed the divinity of Mikado, the importance of polity(公議) and the necessity of the feudal lords(藩主), sometimes including activists(志士), participating into opinion decisions. Moreover, the adoption of the separation of three powers began to be considered seriously. In the result, these communities were the base of the Meiji government's power structure.

After “Tufan” dynasty disappeared, many government substances that begun to occupy some region at Tibet, Tibet Buddhism reorganized Buddhist culture to Tibet society. On this circumstance, 13century the Mongol empire dominated Tibet. Since the Mongol empire's dominance, are the Tibetan Buddhist State sponsored by powerful external militant force was formed in Tibet. First of all Tibet Buddhism and external sponsor force should be considered for studying monarchy power of Tibet. As a real emperor who ruled the whole nation did not exist, Dalai Lama's are Tibetan Buddhist State as a main government. Dalai Lama's the Tibetan Buddhist State was not dominate force in political aspects. A religion-politics force, such as Dalai Lama or Panchen Lama, occupied the mainland of Tibet through the religious authority of Dalai Lama. Independent kingdom and self-government ruled the eastern, northeastern, western and southern except for the mainland. Substantial dominant force of Dalai Lama' central government generally didn't affect the whole of Tibet. According to this view, monarchy power of Tibet was the thing that controls wide region, however, the fact was that the power controlled very limited region. Since 1720s Tibet was sponsored by Qing dynasty, the Qing dynasty sent ambassador to Tibet for internal intervention. The western's shock, especially the British Empire's approaches stroke enormous shocks to Tibet that was subjected by Qing. The British Empire's approaches and extension of their force in Tibet of influence were regarded as threaten of Buddhist civilization. Change of monarchy power was inevitable to cope with powerful modern countries in Tibet. Dalai Lama 13th who ruled Tibet directly played an important role in change. He changed Tibet's sponsor from Qing to the British Empire in the competition of the British Empire, Qing and the Republican China. This is because Qing or the Republican China had not admitted relationship as an equivalent partner between Tibet and China, but they regarded the relationship as ruling and subjection. Then Dalai Lama 13th put an effort into domestic reform to dispersed pluralistically to centralized authoritarian form. Also, there was deep connection between the Panchen Lama the 9th's escaping from China in 1923 and this problem. Dalai Lama's reform often violated existing governments' autonomous rights, because of that Panchen Lama opposed to this aspect. Tibet in 1920s was still a kind of commonwealth consisted of anti-independent force. Although Dalai Lama 13th's effort to establish a modern nation obtained some results, there seemed to be some limitation to unify semi-independent force. Because Dalai Lama's foundation was a conservative Buddhist party and Tibet was still under influence China and England. Tibetan mainland could keep their country independent from 1912 to 1950. Two main reasons made it possible; one was England wanted Tibet's mainland to keep a neutral zone the other was the Republican China hadn’t done a positive policy to Tibet in its internal and external troubles and England's restraint.

This study focuses on the fall of the Ryukyu kingdom and her king's status in late 19th century. Most of the nations in East Asia including “Ryukyu” suffered from penetration or colonization by the world powers. Those nations became liberated and independent at the conclusion of the World War II and also has restyled themselves into democratic forms of governance. However, the fate of Ryukyu is of special example. Ryukyu was the communal suzerain of China and Japan until it was annexed into Japan and renamed as Okinawa-ken in 1879. Since its entrance into the tributary system of East Asia in 1372, it had developed unique history and culture on a stable monarchy. However, after the Japanese invasion of Korea(壬辰倭亂) in 1592, Japanese Satsuma Han invaded Ryukyu kingdom in 1609. It deprived the power of the monarchy, diplomatic independence, internal revenue comes, and the profit from tributary trade with China. Ryukyu acted as the depository of Satsuma from 1609 to 1879. Nevertheless Ryukyu kingdom managed to sustain monarchical power superficially for about 260 years and continued tributary trade relations with China. Ryukyu was finally collapsed in the late 19 century. During the Japanese Meiji Restoration, Ryukyu became the first victim of Japan’s expansionist ambition and was annexed into a county of Japan. However, Ryukyu already had a special connection with many other Western countries. At this time Japan took an advantage of the international law of that time which acknowledged the possession of territory over suzerain relations. Japan attacked Taiwan on the pretext of punishing Taiwanese indigenous people because they killed Ryukyu drifters who was asserted as Japanese subjects by Japanese government. Through this invasion, Japan established an excuse for future sole claims over Ryukyu. Ryukyu was incorporated into Japan’s ‘Ryukyu Han’ in 1872. Ryukyu’s tributary relation with China was prohibited in 1875 by Japan. It was finally incorporated into Okinawaken in 1879. This paper continues to explore the Ryukyu’s petition for assistance of Qing with the later years of its Monarch.

This study aims to take an overview of patterns and changes found in Korean education focusing on Chinese learners over the past 30 years since 1980's. This study analyzed 180 journal articles as well as academic dissertations related to Korean education focusing on Chinese learners. They were classified based on 3 variables : chronology, published type and research's topic. Since 2000, the number of the researches on Korean education focusing on Chinese learners has been increasing and topics various as well. First of all, the trends of Korean education focusing on Chinese learners will be discussed and compared with those executing in China. In conclusion we propose the academic exchange and cooperation between Korea and China in order to develop the Korean Education focusing on Chinese learners with high-efficiency.

This thesis is to look over a digest about ‘Uhyeonseoru(｢友弦書樓｣)’ where anti-Japan intellectuals in Yeoungnam province used to socialize each other during the Japanese Colonization in Korea, which the domestic and international academic world has not known up to date in detail. Also, this study is aimed to shed light on intelligent people with anti-Japan imperialism in Deagu․Gyeongbuk region again and ponder which role they play. ‘Uhyeonseoru(｢友弦書樓｣)｣’ was a library run by Lee Ilu(李一雨) who was a uncle of Sang Lee Hwa(李相和), a famous anti-Japan poet. ‘Uhyeonseoru(｢友弦書樓｣)’ was a small education institution, which was called Sasuk(私塾) in Korean, which was equipped with millions of books and able to lodge and board. Furthermore, this is a well-known place where noble-minded patriots ranging from Yeoungnam area to all the part of country got together and pursued academic explores. Afterward this became the father of ‘Gyonam school(嶠南學院)’. That is to say, today this is called ‘Daeryun school(大倫學校)’. ‘Uhyeonseoru(｢友弦書樓｣)’ has great importance of anti-Japan movement history against the Japanese invasion and Japan's invasion policies in early 1900s in Yeoungnam province. This paper plans to examine documents left about ‘Uhyeonseoru(｢友弦書樓｣)’ and review exact appearance of ‘Uhyeonseoru(｢友弦書樓｣)’ based on these documents as preparation for more concrete studies.

This thesis is written for seeing how the concept of filial piety was expressed in our traditional society and through what kind of discussion it was represented in 1950's by referring to his major study of a lecture on national ethics(｢國民倫理特講｣). Bum-Boo(凡父) is an oriental philosopher getting public attention recently in academic world. And he made his own idea by reconsiderating or coining the concept of ‘東方’, ‘花郞’, ‘a theory of national ethics(國民倫理)’. A lecture on national ethics(｢國民倫理特講｣) is an collective one based on “a theory of national ethics” among his a few works. Without any investigation on it, just because his name is on the list of “one of special members 50 for Reconstruct Move”, his genius was ignored. So this thesis shows that what position filial piety had in the idea of Bum-Boo(凡父)'s ‘a theory of national ethics(國民倫理論)’ and what influence it had on political powers in 1950's and 1960's. We kept track of these connections to know the circumstances at that time based on some data such as newspapers and statements. I think there is still some part which needs to be supplemented, but filial piety which is core of Bum-Boo(凡父)'s ‘a theory of national ethics(國民倫理論)’ was 苦肉策 to attract our unity against the dictatorship under president Lee's administration. Bum-Boo(凡父), though he was out of political powers, brought the concept of filial piety to take publish sentiment into the right direction and provide the new vision. And through this, he talked about 'unity' to be better nation.

This paper shows how the mechanism of literature appears on Modern literature, exploring into the origin of Modern-Buddhist literature in Korea and China. It is no doubt that Yang Geon-Sik and Su Man-Shu's literature embody Buddhistic sprit, and connect with tradition and modern. Thus, we can verify that Yang Geon-Sik and Su Man-Shu's Buddhistic literature had been advanced to a pattern of aesthetics, and there is the mechanism of mind being supposed to be a reliable authority on the relationship between Modernism and buddhism in their literature. First is the discovery of modern tragic sprit. Through their pieces, they could understand the meaning of a solitary person who is described with loneliness and confession. Second is the discovery of a sprit of modern liberty. In modern time of East Asia being clash with complicated society and idea, a comfort which they gained through their works is that embodiment of sympathy or mercy. Thirty, rediscovery of a sprit of modern liberty is that a problem how literary result reflect in actuality, that is associated with literary identity of nation and race.

This paper examines the sustainable development of Chang Jiang with the Three Gorges Dam(TGD)'s case study. The Three Gorges area(Qutang Xia, Wu Xia, Xiling Xia) is renowned for their dramatic beauty, cultural treasures, religious and historic sites. Recently the Three Gorges Dam(TGD) draws the increasing interest of the world. The Three Gorges Dam is the world’s biggest dam, biggest power plant and biggest consumer of dirt, stone, concrete and steel. The dam wall is made of concrete and is approximately 2,309 metres long, and 101 metres high. When the water level is maximum at 175 metres over sea level, the reservoir created by the Three Gorges Dam is about 660 kilometres in length and 1.12 kilometres in width on average, and contains 39.3 billion tons of water. The Three Gorges Project, a venture to dam the Chang Jiang in China, is expected to bestow significant benefits to the region in terms of flood control, electricity supply, and navigation improvement. Despite these advantages, the cost of maintenance and environmental damage is enormous. Now, the environment and human survival are dependent on the role of the State. The sustainable development of Chang Jiang is only feasible when humans and nature coexist in harmony.

One of the main effects of the 2008 Beijing Olympics was the economic impact on the city--it experienced an economic growth of 0.8% every year. In addition to this economic advantage, the Olympics provided a unique opportunity for the city to improve its “cultural industry” in the globalizing world. Beijing has a famous artistic area called Dashanzi 798, visited by hundreds of thousands every day. During the artistic festival there were three hundred thousand visitors. Beijing City Council has a long-term plan to develop Dashanzi 798 to a global arts-cultural area as China moves from a heavy industries economy to a “services” economy. Since 2000, 70% of China's economy has become a “services” economy. Just as Paris and New York are “services” metropoles, so Beijing will be the new artistic and cultural global city.

This article took up “Talkative dog” of Gen Getsu and considered it about topos in the novel of Gen Getsu. He is the second-generation residents of the Jeju island-born parents. There is it at the position of the border in both generations at the same time as the pipe which can tie 1 generation and 3 generations plays a role because he is almost him in terms of age. It is the point where a similar place is repeated as space of the novels that I want to pay attention to in the literature of Gen Getsu. The place reminds of Ikaino located in the Osaka-shi eastern part. As Ikaino is space representing the historic reality that a Korean living in Japan lives for in a colony suzerain, there is the novel work which assumes Ikaino the stage as well as Gen Getsu a lot. However, as for Chingoro village in “Talkative dog”, it is it with strong space of the symbolism which is different from the real life space even if it will become clear through consideration. I analyzed discrimination structure of the multilayer in the village. And I analyzed the thing which a myth of a village and a well in an open space meant.　It becomes clear that “Talkative dog” can read as a Saga of Jeju people living in Japan by this.

It was considered forcusing on “gold death” and “idiot's love” what kind of literary world you tried to express in writing through the longitude and latitude of the making and the movie of a movie of Tanizaki interested in the media which become the center of the time. Mr. male main character Okamura of “gold death” applies gold foil the form by “artificial paradise”, makes it the form of “arhat bodhisattva” and makes “demon ogre” act, but for human body and that also to embody female beauty in a male body I die. His death is a visual physical function, I concern the pleasant sensation to which I say “It's seen.” That's as a result of the pursuit of the beauty of “man with female beauty” Mr. Okamura is talking about. Mr. Okamura produced “of a body, perfect” aesthetic appreciation by the= masochism which “is seen”, and that came to “gold death” by an accident, I'll get a word. He tried to embody permanency of living beauty and infinity through Mr. Okamura's artificial heaven and mortality, but Tanizaki couldn't be sublimated. After that Tanizaki loads the various material in a film, produces a movie for embodiment of the world of eternal beauty of a visual physical function and finds female body beauty through a screen. Tanizaki borrows expressive form as a movie because a living female body is form-ized as an eternal lady in Western way. The desire by which he was touched by an American movie off, I tried to achieve the world through character Naomi of “idiot's love”. The technology by which it's photography that Kawai says a movie, as the means, the world, just like, I recognize that it's that I copy, record and become a symbol. He asks Western female body and “white” from her because Naomi's female body is symbol-ized. Naomi accepts Kawai's request and moreover behaves like a character of a movie naturally. A point-like symbol of a modern girl is born and gains the eternal female beauty by the sight by approach to Kawai's movie.

This thesis inquired into both the uses of meanings and the used situations in practice between ｢Sidaini․Dandan․Zyozyoni｣ that have high frequency as well as are generally used in a newspaper and a fiction and ｢Oioi․Zenzi｣ that have low frequency among temporal adverbs to express the change of aspects. From among those, it is considered ｢Zenzi｣ which is not used as the general word of a modern language is substituted for ｢Sidaini｣･｢Dandan｣. There are some examples of uses being related to the perfect tense of ｢Oioi｣ in some fictions, but this word as a modern language is commonly and fixedly used to express an expectation, an intention, and a prospect. ｢Zyozyoni｣ which has focus of a slow progress of a change express a purposeful slow going in case of an active motion, on the contrary, a slow but steady going in case of the change of natural transition. In the difference between ｢Sidaini｣ and ｢Dandan｣ in a style, the former is a general style, while the latter is a more colloquial style.In the difference between ｢Sidaini｣ and ｢Dandan｣ in a meaning,the former, which modifies a predicate including completed situation that progressed changes, expresses a gradually completed situation that is accompanied with the passage of time. On the other hand, the latter expresses not only gradual change and a slow going but also a gradual change of a situation in the process of change.

This study is to discuss Japanese Voice in the viewpoint of the Prototype Theory. Previous studies have mainly dealt with Japanese Voice in the viewpoint of Causative and Passive. This study shows how transitivity affects Japanese Voice. It is known that verbs of high transitivity tend to have causatives and passives, but transitivity is not the only factor. This study considers other (semantic and discourse-pragmatic) factors rather than transitivity.

In this research, medieval Japan's warrior for the study of the administration of human relationships. Since the history of mankind had a variety of relationships. And at one time was the era of politics that led. In the history of the Kamakura shogunate Minamoto Yoritomo and Hojosi is that he is a politician. The cornerstone of a new era of the samurai warrior, and show the direction to move the government has an important position in terms that can be accounted for. However, they were right to dominion of the government, as power can be had on the human relationships. In this research was to reveal the power of the human network. This is the Machiavellian political abuse in the world, especially the human form of political relationship and the fact that, because the premise.

AbeYoshishige is a liberal intellect who was active at the time of beginning of the 20th century. In general, He is known by the activity as Minister of Education　after the Pacific War. However, He was called “Sengo hosyusyugi sya (戦後保守主義者)” by his conservative policy. “Sengo hosyusyugi sya” had become the object of the criticism. It was that “Their individualism can have only an abstract opinion. And,Their can not understand thing which is more than the individual level”. They were not able to understand the society by a social science aspect. People who were called “Sengo hosyusyugi sya” did the judgment that allowed the value to the concept of “Nation” easily. But, Abe was a person skeptic for the act of “Nation”. He was different from ather “Sengo hosyusyugi sya”. He had his own special individualism. This thesis aim is a re-composition of thought of Abe. It takes out Abe from that stereotypes.

본 고에서는 2004～2006년 러시아 연해주 드보랸카-1유적에서 행해진 한-러 공동발굴조사의 성과와 그 자료를 통한 고대 문화교류를 다루었다. 러시아 한카호 근반에 위치한 드보랸카-1유적은 신석기시대층위 및 청동기시대 석곽묘, 주거지 등이 분포한다. 이를 2005～2006년 클류예프와 강인욱의 한-러 공동발굴팀이 공동조사하였다. 그 결과 신석기시대는 쉐클라예보문화에 속하는 초기 신석기시대의 주거지임이 확인되었고, 석곽묘는 연해주에서는 최초로 발견된 다인장 석곽묘임이 밝혀졌다. 드보랸카-1의 석곽묘는 화장, 2차장 등을 한 인골이 다수 발견되어서 묘제가 확인된 바 없는 연해주 청동기시대의 연구에 중요한 자료를 제공한다. 그 절대연대는 기원전 10세기 내외임이 밝혀졌다. 이에 따라 연해주 지역으로 석곽묘의 전파는 중국 연변 및 함경북도 지역에 존재한 소영자(小營子) 계통의 석곽묘가 기원전 10세기 경에 중기 청동기시대가 성립됨과 함께 연해주 지역으로 유입된 결과로 추정된다. 이는 곧 기존에 연해주에서 알려진 시니가이문화의 성립에 결정적인 자료를 제공하며, 같이 발견된 청동단추는 연해주 청동기시대 청동기 전파의 루트가 동쪽인 만주지역에서 유입되었음을 반증한다. 드보랸카-1의 발굴을 통하여 환동해 지역의 청동기시대 중기(연해주의 고금속시대) 지역간 문화교류 및 청동기 사용 등 기존에 풀수 없었던 문제에 대한 결정적인 자료를 제공할 수 있었다.

G. Gazdanov was an Ossetian in Russia as well as a Russian in French Paris. He adopted himself to Russian society well, but he remained an Ossetian, like as he adopted himself to French society well, but he remained a Russian in exile. In a word, he was a duplex outsider. He succeeded in belonging to mainstream community but the memories and traces of another community remained in his soul and literary works. Considering the relationship of Gazdanov to Russia, it is difficult to characterize him as a Russian writer in the full sense. Nonetheless he did not stop describing Russia even in his later works. And the key of Gazdanov's literature was not Russia itself but Russia from gaze of the people in exile. The reason why he oriented his writing to Paris is that he oriented his life to the city. Though his works can not be considered as his autobiography, they can be analyzed as a mirror of his situation in Paris. Gazdanov, who sharply felt Western Europe's chaotic world of the times, interpreted the psychological atmosphere and mental pathological phenomena among the western Europeans in the spirit of existentialism. And his literary existentialism is connected with Eastern philosophy, especially Buddhism. In his [Vozvrashchenie] and [Bombay], dealing with Buddhism themes, Gazdanov depended upon Buddhism in many aspects. But he thought it impossible to put all of the tragical world perception into Buddhism, and he inquired after universality to all the human beings beyond Buddhism and existentialism.

가능한 많은 정보를 추출하고 획득 (information pooling)하는 것은 최선의 의사결정을 내리기 위해서 반드시 선행되어야 할 의사결정의 주요과정이다. 한 조직의 집단의사결정은 개인의사결정에 비하여 보다 다양한 정보의 추출이 가능하다는 면에서 합리적인 문제해결을 위한 기본 초석을 마련한다는 우위성을 가지고 있다. 그러나 이러한 이론적인 우위성에도 불구하고, 많은 선행연구들은 집단의사결정이 실제로는 풍부한 정보추출을 실현하고 있지 못하고 있음을 지적한다. 본 연구는 이전의 다른 연구들이 검토하지 않은, 기분이 정보추출모형 (information sampling model)의 주요한 요소가 될 수 있음을 입증하고자 하는데 그 목적이 있다. 개인의 의사결정에 대한 연구에서는 기분을 포함한 정서적인 측면의 관점에서 1990년 이후 계속적으로 연구되어 왔으나, 집단의사결정에 대한 연구에서는 기존의 인지적인 측면에서만 접근이 이루어 졌을 뿐, 조직 구성원들의 기분상태가 정보교환 또는 그 정보교환을 바탕으로 한 의사 결정에 어떠한 영향을 미치는 가에 대한 연구는 최근까지도 이루어지지 못했다. 또한 본 연구는 집단내부의 개별구성원 개인의 기분요소가 집단 응집성 (cohesiveness) 및 의사결정의 질에 미치는 효과를 검증함으로써, 기분과 정보추출모형의 관계를 더욱 심층적으로 분석하였다. 그 결과로는 첫째, 한 조직의 집단구성원 개개인이 긍정적 기분을 가지고 있다면 제시된 유일정보들이 전체적인 의사결정의 과정에서 그 만큼 더 주요하게 고려되며, 둘째, 긍정적 기분이 집단응집성에는 영향을 미치지 않음을 실험적으로 밝혔다. 따라서 긍정적기분과 집단응집성의 관계로 인한 정보추출에 대한 부적인 효과는 없음을 알 수 있었다. 한편, 본 연구 실험에 참여한 동북아인들로부터는 집단 의사결정과정에서 다른 특이한 모형을 찾아볼 수 없었다. 즉, 기분이 유일정보교환에 미치는 효과는 문화적 특성과는 관계없는 보편적인 행동양상인 것으로 사료된다.

레스토랑 가맹 사업은 가맹본사와 가맹점간의 상호 의존적이며 공생관계에 있는 조직구조이다. 본 연구는 레스토랑 프랜차이즈 분야에서 가맹 본사의 환경적 불확실성과 창업전략, 그리고 재무 결과에 대한 상호 관계를 가맹점의 입장에서 연구 되었다. 본 연구는 이러한 레스토랑 프랜차이즈 조직을 이용하여, 레스토랑 가맹점의 시각에서 가맹본사가 재무적 성장을 위해 환경적 불확실성과 이를 통한 창업 전략을 구사하고 있는지에 대한 분석을 하였다. 외식 가맹점 입장에서 본 가맹 본사의 환경적 불확실성의 측정 요인은 유동성과 저항성, 기술성이고, 창업전략의 측정 요인으로 행동사전성, 혁신성, 모험성, 공격성, 자치성과 같은 측정 도구를 이용했으며, 재무성과의 특성인 판매성장, 자산 성장, 순이익 성장, 시장점유율성장, 포괄적 성공성향을 측정도구로 사용하였다. 다중회기 분석을 이용하여 외식 가맹점 입장에서 본 가맹 본사의 환경적 불확실성, 창업전략과 재무성과의 관계를 측정하였다. 일반적으로 환경적 불확실성은 창업전략에 상당한 영향을 주고 이는 높은 재무 결과로 이어지는 것으로 인식되어 왔다. 그러나 분석결과 일반적 이론과 다소 다른 결과가 도출 되었다. 외식 가맹점의 시각에서 가맹본사의 환경적 불확실성은 창업전략에 전혀 영향을 주고 있지 않으나, 창업 전략은 재무결과에 상당한 영향 관계에 있음을 확인 하였다. 또한 외식 가맹점들은 가맹 본사의 환경적 불확실성이 높을수록 재무적인 성공에 상당히 부정적인 영향을 주고 있다고 지각하고 있었다.