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This article is about the Korean Kim Hwan, who is enshrined as a God in the Kumamoto Kato Shrine in Japan. Although his records does not appear on the Korean documents, we can trace some of his records from the Japanese documents, such as ‘Zokusenkiyomasaki(續撰淸正記)’, ‘Shinsenkiyomasaichidaiki(眞撰淸正一代記)’, ‘Kiyomasakunsekiko(淸正勳積考)’, ‘Ihokujinkyoushi(葦北人境誌)’, ‘Kakansyousetsu (可觀小說)’. From these documents, He was the servant of the Sunwhagun and Imhaegun, but during the Imjin War period, he was captured and forcibly taken to the Kumamoto by the Katokiyomasa’s army and lived as a servant of Kiyomasa. The reason that he got famous from the Kumamoto’s people was unique way of ending his life. When the Kiyomasa died, he said ‘Without Kiyomasa I cannot live anymore’ and committed a suicide with cutting his own stomach cross. With his way of death, when the Kiyomasa’s shrine were built during the Meiji period, He was worshiped by the Kumamoto’s people as an assistant God of Kiyomasa. Some researchers find the reason from the Japanese unique way of concept ‘Onshinbyoudousisou(怨親平等思想)’, but considering his hierarchy position as an assistant God of Kiyomasa, unequal power relationships consists after the death. In other words, the reason that enshrined as a God is effective advertisement for the honoring the Kiyomasa rather than Japanese concept of the ‘Onshinbyoudousisou’.

This paper is a case study of activation of the hot-springs resort region which is one of the regional vitalization strategies of Japan. Beppu in Oita Prefecture is known as a typical hot-springs resort in Japan. This paper examines the hot spring exposition in which hot-springs resort region activation was made successful, through an endogenous development theory. A private enterprise called an NPO "hattou-onpaku" was established in the Beppu area which was in long-term depression. The excavation of endogenous local cultural resources was born in process of the local rebuilt. It was connected with working tour called a hot springs tour. Furthermore, in many onpaku enterprises, the healthy program through the experience exchange which utilized natural hot spring resources was offered. The base of the community improvement which took the excavation of local resources and the responsibility for commercialization and personal training through holding of onpaku was formed. This realized strengthening of profitability. It can be said that it is a big result to have completed such independence and a maintainable business model. Furthermore, onpaku was regarded as regional network formation as a sample of inter-regional association as a solution of the subject currently held by local reproduction of every place in Japan. A future research task is considering the formation process of "Japan-onpaku." Because Beppu-onpaku serves as the foundation and this becomes the know-how and the model of nationwide local revitalization.

This study analyzes Japan’s national textbooks for second year students in elementary school, Kokugo 2-(1) (こくご二上) and Kokugo 2-(2) (こくご二下), with a focus on the themes of literary materials included in the textbooks. The study contemplates each individual literary text in Kokugo 2, and points out four major themes that cut across the entire textbooks. First is nature. Nature is considered to be an important topic in Kokugo 2, as it is in Kokugo 1(こくご一), the textbook series for first year students. There are two different perspectives to deal with this topic. One is to see nature as a massive organism as shown in the examples such as Butterbur Sprout and Get Bigger. The other is to feel and enjoy the change of seasons, as described in the texts like Who is this? and A Bright Red Autumn. Second is human relationship. Unlike Kokugo 1, which mainly underlines the relationship between humans and animals, Kokugo 2 puts more attention to the relationship between individuals. Suho’s Horse is the only work discussing the coexistence with animals in entire Kokugo 2 series. Others are increasingly highlighting human relationship. For instance, A Letter and I am the Elder Sister suggest how to behave inside the relationship with close acquaintances. A Letter provides the ways to achieve an ideal form of friendship, while I am the Elder Sister portrays the detailed image of a kind sister. Third is an individual and society. Students can learn many types of attitudes as individuals in a society. Suimi, the main character of Suimi, shows an active leadership by challenging problems with her wisdom and the spirit of cooperation. On the other hand, Gonsuke from The Yellow Bucket, prioritizes the consensus among society members when making decision, and concedes whatever the results are.Fourth is the strength to live on. Wisdom, self-satisfaction, and the ability to appreciate fine things are mainly described as the powers that enable individuals to survive in the competitive and risk-filled modern society. This message is clearly contained in the examples like Three Sheets of Paper Charms, The Beginning of 12 Zodiac, and Suimi.

This is a study to approach to the anxiety and struggle of Kierkegaard and Tokoku through the psychological point of view. Platonic love of Kierkegaard and Tokoku appear as anxiety or struggle in reality as a result. Their anxiety or struggle become bigger and bigger when they love girl more and more spiritually. The problem is why unhappy feeling must occur when they love girl spiritually. Wen they love girl spiritually, they become unhappy. This is the problem. Anxiety or struggle are also important concept of psychology or psychosis. Because this kind of mental phenomenon appear as psychotic reaction or psychophysiological reaction too. Generally speaking anxiety is the symbolic neurotic symptoms in psychopathology or psychoanalysis. Kierkegaard and Tokoku deny the sexual desire and fall into the unhappy feeling as anxiety or struggle. But they deny the sexual desire not because of mental disability but because of belief to God and platonic love.

This paper studied the Japanese daughters called 'Chōsenko' who were secondand third- generation Korean-born Japanese and placed in the blind spot of Japanese research. he parents of 'Chōsenko' were originally losers and discriminated in Japan and then came to a new world, Korea, to get rich quick. Eventually, they became successful as a colonial master. 'Chōsenko' who were their children and future colonial masters were epicureans, disregarded the value of labor and tomboys who lacked a sense of nationhood for Japan. There was a discourse that they were lethargic as a ruler of the colony, Korea. suda Setsuko in the Green Flag Alliance (Ryokki Renmei), its official organ  Green Flag (Ryokki)and Cheonghwa Yeosuk where she worked as a supervisor were responsible for educating them. ith the recommendations of education for Japan and Korea as one using undistinguishable name, school uniform and Japanese and wearing of Hanbok by Sōshi-kaimei, 'Chōsenko' were symbolized by spending the rest of their lives in the permanent colony, Korea, while they were positioned similarly to Korean daughters and their identity was destabilized in the process of shifting from 'Japanese-born woman in the Korean Peninsula' to 'woman in the Korean Peninsula' distinguishable from Japanese-born daughters.

This study looks into the literary role of Buddhism which appeared in the literature of Heian periods with the keyword called ‘Ishiyamadaera.’ In other words, the opinions on ‘Ishiyamadaera’ which is expressed in the later piece of Monogatari are analyzed by setting up a keyword ‘Ishiyamadaera’, a place of Avalokitesvara which was famous at that time. The Ishiyamadaera’s recreation from ‘the holy place assuring miracles’ to ‘literary place’ can be seen throughout this study. To achieve this, it analyzes the distinct features of the story by finding related examples in every genre. Ishiyamadaera which could not take a big part in ‘Genji Monogatari’ compared to Hasedera plays a significant role in the later piece of ‘Monogatari’ which is denigrated as a pastiche of ‘Genji Monogatari.’ It specially plays as an important role in “Yorunonaejamae’ whose writer, Sugawarano Dacasaenomusume, wrote ‘Sarashina’s Diary.’ This means that it is used as a term which all refers to the escape, pregnancy, delivery, and a newborn daughter of the main character. This is regarded as a setup based on her yearning for ‘Genji Monogatori’ (shown in her diary), especially having to do with the female protagonist, Ukifune. Sugawarano Dacasaenomusume repeatedly expresses her yearning for Ukifune throughout the diary. However, in ‘Genji Monogatari,’ Ukifune shows her denial on Hasedera’s miracle even though it saved her life. I think it is the setup along with the legend of ‘Genji Monogatari’ being created in Ishiyama by Murasakishikibu that made the writer of “Yorunonaejamae’ select Ishiyamadera as a new background for her story. In this respect, it can be thought as a key factor for Ishiyamadaera’s meteoric rise of literature in the later piece of ‘Monogatari,’ opposing to the indifference in the former piece of ‘Genji Monogatari.’

This article investigates the heroic images embodied in ‘inn keeper’ by Juyoung Kim and ‘a sea of rape flower’ by Shiba Ryotaro, both of which described merchants as popular heroes in terms of those novel’s societies. Both novels have one thing in common, in that both chose the timeline as the end of 19th century, the turbulent period of history. While ‘inn keeper’ introduced the main character as a popular hero, citing the chaotic social structure caused by foreign forces’ obstruction of economic growth, ‘a sea of rape flower’ described the main character as a national hero by showing the scientific advances in view of practical learning along with the development of merchandise economy. In other words, whileas Cheon Bongsam in ‘inn keeper’ stayed in the Confucian culture or system, acting as a hero defying the chaotic period caused by the foreign forces, Gaheye in ‘a sea of rape flower’ rose to the status of a national hero full of merchant spirit, clearly showing Shiba’s Japanese nationalism. Both figures in those novels are heroes showing the ideal heroic images reflecting the periods of both economic development in Korea and low economic growth period in Japan thereby revealing the national characteristics.

“Chunhyangjeon” is one of the best Korean classics, and it was translated into Japanese in 1882 by Tosui Nakarai. The title of this translation was “kelim love story Chunhyangjeon”, but this translation had a big influence on the reception of the Chunhyangjeon in Japan. I analyze a translation aspect of this “kelim love story Chunhyangjeon” in this report. In this report, I analyzed the person image of an important character. The chief character of the man and woman is drawn on the character unlike the original. Idoryoeng which was a man chief character was the man whom a build had a big with the original. However, it is described in character with sexless charm like a noble appearing in the Japanese literature work in “kelim love story Chunhyangjeon”. In addition, Chunhyang which is a heroine was a modest character with the original, but is pictured in the woman who is active in a man “kelim love story Chunhyangjeon” . Tosui Nakarai changed A and B to the character that a Japanese literature work showed well. It thereby allowed a Japanese to understand “Chunhyangjeon” .

Nemurihime, which appeared in literary journal Bungei (May 1982), is a short novel of Shibusawa Tatsuhiko’s later years. Shibusawa (1928‐1987) was a French literature scholar and translator, who introduced many Western literary works to Japan. He was known as his profound knowledge of rare books and uncommon literary works. Besides, because of his some famous short stories, he has been also well known as a fantasy writer. There are various characteristics that can be found many times in Shibusawa’s novel, and they can also be seen in Nemurihime, such as topics concerning travel, doll fetishism, objects with minute details, etc. The narrator in Nemurihime makes contingency plans on Hime’s consciousness. And also Hime keeps her immortal beauty forever as a doll that makes her deified. Her life is purified through her drifting in travel at the same time. We can say the structure of her travel is like a spiral which makes her return back to water and leave for another rebirth. That Hime and Tsumuji Maru are finally united in the water can be considered that two of them return back to the starting point of life and head for another rebirth.

Two writers, Soseki Natsume and Yukio Mishima who there was almost the difference of half a century at age and activity time, but won fame as a popular writer in each times. The particular similarity is not found only to hear the name, but passes through a similar experience in the important knot of the life together. It is the time when they decided to leave the workplace where they worked for before and becomes the occupation writers. Soseki who came back from studying in London was a lecturer of Tokyo University, and Mishima who passed a higher civil service examination after graduation became the government official of The ministry of finance. And the first works after they become occupation writers are “The Poppy" and “Confessions of a mask”. The former is the full-length novel that published serially in a newspaper, and the latter is a newly written long piece. And 40-year-old Soseki tasted a bitter result, and 24-year-old Mishima gained brilliant success. I tried to elucidate problems of the Soseki side mainly in this paper by comparing the first works of Soseki and Mishima as the occupation writers. It is the following thing in what I paid attention to here. ①A motive and the enthusiasm that decided an occupation writer. ②Unification of the constitution in the serial novel. ③Deviation of the narrator in the third person novel ④Reception of the foreign literature and persistence of the traditional literature. ⑤The image of the heroine Fujio. It is the document which related to Mishima to have used in ths paper most carefully while taking such a thing into consideration. Mishima who is strong in exhibitionism is a writer liking to analyze his own works and himself.