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Joseon’s policy on flood control in its capital, Seoul, aimed to improve water flow through the capital and included the construction of a rain gauge during the reign of King Sejong, establishment of a watermark to read the water level of the Cheonggyecheon(Stream), prohibition of lumbering in the mountain and reclamation, stream dredging, and the building of levees. Among these, stream dredging was the one the Joseon Dynasty paid more attention to. A large-scale dredging of the Cheonggyecheon that penetrates Seoul was carried out during the reigns of King Taejong, Yeongjo, Sunjo, and Gojong. The dredging operation during the reign of King Taejong marked as the largest stream channel deepening project at that time as it employed over 50,000 soldiers for a month. The stream, which had been left intact, was dredged to accommodate the sewage facility and expanded to build new embankments and a durable stone bridge, which established the capital’s infrastructure that could improve the lives of its residents. It was a landmark project that should be regarded highly as it was a civil engineering work for the improvement of the infrastructure of Seoul as the capital and served as a model for the sewage projects of local regions. The dredging work during the reign of King Sejong included all the tributaries of the Cheonggyecheon, completing the project carried out during the reign of King Taejong, the father of King Sejong. The dredging and embankment project during the reign of King Yeongjo was the largest single construction project and an outcome of the cooperation between the public and private sectors for the noble cause of people’s welfare. The project was completed in 57 days from Feb. 18 to Apr. 15, with a large workforce including 150,000 people recruited from five provinces across the nation and 50,000 paid laborers and an investment of 35,000 nyang and 2,300 bags of rice. It laid the foundation for the future dredging operations and triggered the installment of the Office of Dredging for institutional support them. Stream excavation projects continued throughout the Joseon Dynasty, including an annual small-scalework during the reign of King Jeongjo, a large-scale work during the reign of King Sunjo, and a roughly two-month operation during the reign of King Gojong. However, all these dredging operations were based on those during the reign of King Yeongjo. In this respect, it is safe to say that King Taejong and King Sejong laid the groundwork for Joseon’s future dredging policy and King Yeongjo institutionalized it. Public works was an important national policy as it consolidated the national foundation in the Joseon period. Especially, the dredging policy served as a criterion for the assessment of the king’s virtue and was linked directly with agricultural productivity, a basis for the national economy. The public works undertaken in Seoul, the political, economic, and cultural center of the nation, were considered more important as they required a large workforce and served as model for local construction works. Accordingly, the dredging projects in the capital drew much attention from the government and continued throughout the Joseon Dynasty. As part of the ongoing urban planning project, the dredging operations in the capital completed during the reigns of King Taejong and King Sejong and lasted for some 200 years. They were further developed to serve as the model of the national flood control project during the reign of King Yeongjo. In conclusion, the public works including dredging operations in the capital in the Joseon period were geared toward improving people’s lives and consolidating Seoul as the capital of the nation for national peace.

Colonial modern education field in Korea was interwoven by diversified education agents concerning education policy such as Goverment-General of Korea, school managers, students, and so on. Along with the Second Chosun Gyoyukryong (Ordinance on Education of Korea, 1922), which formulated a hierarchical education system in the direction of common school (Botong Hakgyo: elementary school) - higher common school (Godeung Botong Hakgyo: middle and high school) - college - university, the secondary school education system consisted of two sides, institutionalized middle school (Godeung Botong Hakgyo) versus non-institutionalized school (Gakjong Hakgyo). Here the status of private secondary school was aligned within the policy. The norm to determine the authorized status chiefly depended upon whether it adapted to colonial education system. Reorganizing the education system similar to that of Japan through the Second Chosun Gyoyukryong (1922), Goverment-General of Korea made a strategy that divided schools into two groups in terms of institutional and non-institutional education. The strategy was to discriminate non-institutionalized schools by inflicting some loss to them, while they offered various opportunities like advanced academic course and jobs to the institutionalized schools. As a reaction to this ‘divide and rule’ strategy while it gave gradually rise to excessive valuing of academic background, there had appeared a movement promoting authorization of the private non-institutionalized school. The movement for authorizing the private secondary school stemmed from an allied strike of students developed into two directions; one was an attempt to rise to formal higher common school and the other was to authorize the degree school offered. Whereas the secular private school wished the former, the mission schools, especially managed by the presbyterian denomination, led to the latter. If the mission schools were authorized to be higher common school, they could not offer bible study in their education program. In this sense, the presbyterian schools preferred the status of the designated school (Jijung Hakgyo) which could offer degree at the same time maintaining an independent status to have Christian education program. It is necessary, thus, to understand such the difference in authorizing movement not on the basis of bipolar opposition between colonial education and national education, but among three, colonial education, national education, and Christian education. Authorizing the private school within the dominion of colonial education system, however, does not imply carrying the Japanese occupation fully on the educational field of colonial Korea. It was because the managers of private schools also tried to make room for national or Christian education, despites limits. Therefore, we can conclude that the modern education field of colonial Korea was the place where ‘assimilation’ and ‘differentiation’ were pursued together.

Herodotus wrote that Egypt is the gift of the Nile, which presents the characteristics of Egyptian culture well. In ancient Egypt, the influence of the Nile was almost absolute on every aspect of the society, such as state administration, division of seasons, the way of thinking, etc. Especially, the flood of the Nile, which occurs in annual circular manner, did influence the life and perception of the ancient Egyptian people. As a result, Ancient Egyptian notion of gods, the afterlife, and the human was differentiated much from those of adjacent Mesopotamian culture. In these circumstances, this is intended to examine the afterlife and souls in ancient Egyptian understanding. The notion of the afterlife in Egyptian thought is attested from the beginning of Egyptian history through archaeological remains, both textual and non-textual. Between them, it is textual documents which betray their understanding of the afterlife in detail. These are called as funerary or mortuary texts, to which Pyramid Texts, Coffin Texts, and the Book of the dead may befall, and they went through changes with the times. The ancient Egyptian believed that the human consists of several aspects of body, soul, and etc. Human body could be classified, according to its status, as body, corpse, and mummy, while soul might be presented as akh, ba, ka, and so on. However, the long period of Egyptian documentary history gave some fluidity onto these divisions and their definitions. To be an intact human, one should maintain the unity of all these body and souls, and the mummy represents well their efforts to preserve this unity after death. Also, this world and nether world were not disconnected from one another in their understanding. From Coffin Texts on, judging the dead is an important part of their journey into nether world, and the judging is deeply connected with morality of the dead in this world. Thus, the main purpose of the Book of the dead is to purge sins of the dead and provide to them the knowledge and information needed for their journey of the afterlife. The ultimate goal, however, is the overcome of death. Pyramid Texts kept saying that “Rise up, You are not dead!” which reveals the notion of “denial of the death.” This denial is a perpetual theme of ancient Egyptian mortuary texts, and it is this denial which shows the aim of human being in ancient Egyptian thought.

A new dimension of understanding for the Korean War is necessary to reassess and examine the Korean society of today. As an attempt to approach this issue, We have dealt with violence and everyday life of the disabled veterans. The most violent act of the disabled veterans was 'Chilgok accident'. The disabled veterans not received food rations. They feel anger and they occupied the police illegally. Joint ROK-UNCACK Committee; For the purpose of coordinating activities dealing with disabled veterans` problems. This Committee was formed in June 1952. The Committee was especially concerned with the problems involved in the initial transfer of patients from korea hospitals to the receiving installation under the supervision of civilian agencies. No mittings have been held since 8 Nor 1952. The government took steps in establishing a rehabilitation center at each province. Each rehabilitation center would contain 1,000 persons and 2,000 persons totaling 12,000 at 12 center. The provision categorized only a few of veterans with apparent physical injuries as annuity recipients. This unfair treatment towards the veterans did not function as a cure for injured bodies and souls but rather as a tool to persistently implement anticommunist sentiment.

The 19th century Japan which led the opening of a port and the Meiji Restoration is the time when the modern world that West Europe capitalism goes into Asia. In addition, it is the time the Japanese internal Bakuhu system loses the dominance in the time, and to demand a shift to the new times. Japan was going to grope for a breakthrough by the new national formation to turn on the Meiji Restoration in the situation of such `troubles from within and without'. It can look for the point that Japan prepared the modernization with deepening of contradiction of the Bakuhu system in the early modern times by development of Japanese urbanization and commercialization in the early modern times. 　For example, it is the Zyoukamachi(castle town) residence of a samurai and a merchant and the development of monetary economy by this, the development of the agricultural production power which is remarkable from the latter half in the 17th century and The Sankinkoutaithe(The daimyo's alternate-year residence in Tokyo systems) brought effect which promoted information interchange have been pointed out in an internal development factor to prepare the modernization. However, after all it is Western pressure to be a chance to be direct for the Japanese modernization. 　In other words it had begun to be collapsed international order of the early modern times of the East Asia that was able to include Japan by Opium War from 1839 to 42 years by an opportunity, and movement of the international order formation that was new by an effort to form a nation while each East Asia country was opposed to external pressure in the latter half in the 19th century was developed rapidly. A trial for new national creation was connected by such a process and brought a result to say the Meiji Restoration. The historical view to evaluate the Meiji Restoration and the Japanese modernization is a successful thing, continues without cease since it is rised Japan modernization theory. It point out that was able to succeed in industry in non-Western states though industry did not grow wild as inherent development until last years of Bakuhu. And it point out for the reason that the modernization at the economic infrastructure compares it with the modernization at the different infrastructure, and it is given that it had ability to organize to 'accuracy in it electric wave possibility having been high, a Japanese person having had motivation accommodating industry as a culture electric wave and the government by the `From the topt'. But an important point is put for success of the industry and the independent maintenance among such an evaluation mainly, and various contradiction and tangles think attention to have to be able to incline for the reproduced point while such a success keeps a traditional element on the back side. Rapid industry by the leadership of the government is the deepening of the poverty and wealth difference, the formation of the financial combine company in the city and inferior trouble motion environment, the tenant farming of the landed farmer in the farm village of the factory worker was brought the tangle that was in the promotion of the poor farmer and deepening of a financial combine of a farmer by it and people of trouble motion, hostility for the tycoon and the antipathy. However, the nation places more weight on promotion of the industry and suppressed a demand of the people for the equality. Therefore, a change and contradiction coexist in a modernization process through the Japanese Meiji Restoration.

Cheonan, located in the middle of Korean peninsula, was the center of the transportation and communication of the nation from the traditional era. Its transportational importance was more enlarged when Chungnam and Kyungnam Railway Line were constructed during the Japanese ruling period and Kyungbu Railway Line and Kyungbu Highway were finished constructing during the modernization of Republic of Korea. Through these transportational function and feature, Cheonan has developed its main role as politically, militarily, economically, socially and culturally leading center in the nation. We could also conform that Cheonan was one of the most important areas of the nation geographically and militarily when we see Wanggun installed Cheonandodokbu during his reunification process in the post three states era. The social status of Cheonan in the Chosun Dynasty can be traced by the list of sungsijo(origin of the families), Samasi exam passers and their native places in the Sejongsillokjiriji and the distribution of their last names and the list of the people who were commemorated in the temple which is written in Yungsungji. As a result, we can see that Cheonan was sustained mainly by the Jeonju Lees, the Andong Kims, the Poongsan Hongs and some other family groups through their restraint and balance. The road has been the most important factor to connect goods, culture and people not only in the traditional era, but still in the modern society. For its central location of the nation, Cheonan was the city inevitably to pass by from Seoul to Samnam and Samnam to Seoul. Therefore we can say that the meaning and value of Cheonan, especially Cheonansamgeori (the intersection of three streets in Cheonan) as the center of communication is very remarkable. It is the historical tradition, symbol and meaning of Cheonansamgeori that has to be stepping stone to make vision of present and future, beyond simple recognition of the past. We have to revive the dynamic feature of Cheonan as the center of transportation and the political, economical, social and cultural identity of Cheonansamgeori. We also need to find out the way of future development of Cheonan.

This study aims to trace expansion of two Seon school in the latter period of Koryo dynasty. Especially the writer tried to work into development in which up Koryo Seonjong(禪宗) during the period of Mongol Influence changed into a Seon oriented Buddhism. I have paid attention to the Imje(臨濟) school that has exercised influence upon the Koryo Seonjong sect such as Sooseonsa(修禪社) of Sagulsanmoon(闍崛山門), Gajisanmoon(迦智山門).After the domination of the Yu’an(元) Dynasty supported by sixteen Kuksa(National Preceptor 國師) such Sakulsanmoon(闍崛山門)’s masters Koryo Buddhism under ; Wongam Choongji(圓鑑冲止), Hyegam Manhang(惠鑑萬恒) and Gakgin Bokgoo(覺眞復丘).After the latter part of Koryo Dynasty Sooseonsa-seon continuned the main streams centered around different masters. they were Gajisanmoon(迦智山門)’s masters ; Bogak Iryeon(普覺一然)․Bogam Hongoo(寶鑑混丘), Even though they were related to Sooseonsa-seon, tried to spread tradition Seon. For instance, Seonwonsa(禪源社) temple was the second temple of Suseonsa(修禪社 or Songgwangsa temple). It was a important temple that was appointed the resident head preist of Suseonsa(修禪社) Temple. And It was recepted Mongsan Dukyi(蒙山德異)’s thought of seon that was forming Kan hua seon(看話禪) in the Korean Buddhism, who were Manhang(萬恒) and Seolbong Chonggam(雪峯冲鑑). Mongsan Dukyi(蒙山德異) and his disciples- Cheolsan Sogyung(鐵山紹瓊)’s thought of Seon(禪) exerted an influence in the development of the ideas of the three Masters. During the reign of King Kongmin in the latter period, they were three main master: Master Taego Bowoo(太古普愚), Master Naong Hyeguen(懶翁惠勤) and Master Baekwoon Kyeonghan(白雲景閑).Their thoughts emphasized Mooja hwadoo(wordless topic of meditation 無字話頭) and the acknowledgement of one’s master Inga(印可), dependent upon one’s realization of enlightenment, was also regarded as important.They were influenced of Seokok Cheonggong(石屋淸珙) and Pyeongsan Cheolim(平山處林) who were direct descendants of Seolam Joheum(雪庵祖歆) and Joongbong Myeongbon(中峰明本) who were direct descendants of Gobong Wonmyo(高峰原妙). They leaded to Buddhism in the latter period of Koryo Dynasty and the early Choseon Dynasty. Since three outstanding masters’s activities in the Koryo dynasty(麗末三師), Chanyeong(粲英) and Honsoo(混修) of Gajisanmoon(迦智山門) initiated in leading Buddhist circle. Hyekeun(慧勤) and his disciples reformed their buddhist doctrines suitable for new eras.