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The most significant impact that the tourists visiting Incheon Chinatown give to the local residents can be found in its social economy. However, the Chinatown will hope to be remembered by the visitors as a tourist attraction. For this, the study suggests that providing balanced information should be prioritized and that the space should be restructured in order for visitors to actively participate and intervene into the space. In other word, the interpretation of space needs reconsidering so that visitors can re-evaluate the memory about the space they are in now from the point of current view. In addition, the Cyber Incheon Chinatown plays an essential role as a pre (or post) space for visiting the real Chinatown. To increase the applicability of the space, various devices, such as new apps and app links for educational purpose, and Chinese websites for an arena of communication between Korea and China, as well as rich information for increasing Chinese tourists, should be added. The Chinatown links abstract knowledge and information about China with the real world. That is the reason that the Cyber Chinatown should be an educational site that connects the memories in the past to today’s events.

This paper is focused on the way of thinking about naming which signifies incantation in the Chinese classical narratives. In other words, the act of naming a new object-a kind of incantation is to dominate the object’s power within my boundary. For instance, this paper examines the way of naming about “The mysterious creature” in Shanhaijing. Through the act of naming, one is putting their ideology into the unfamiliar and fearful object and these appear in both in Shanhaijing and Shenyijing. Specifically Shanhaijing, Shenyijing are books made by exorcist which are founded in the culture of Taoism. Hence the way of thinking in these books lead to connecting naming and incantation in the culture of Taoism. This thesis is concentrated on the name of T’ang dynasty’s courtesan in the works of Biji. In the culture of Daoism, T’ang dynasty’s courtesans were referred as Daosit goddess. Through practicing incantation, one is hoping to get closer to the world of Daoist’s heaven by calling a Daosit goddess’s name. As well, this thesis studied author of Chinese Vernacular Story to represent their ideology, and the naming of their characters relevantly. Moreover, this thesis raised the name of heroin in Hongloumemg of Qing dynasty, which are, yuanchun, yingchun, tanchun, xichun. Their names symbolized the corruption of Jia family, which is also the theme of Hongloumeng. In other words, the author of Chinese classical narratives arranged the character’s name intentionally so that the readers can agree with the author’s intent. This thesis considered that the connection between naming “ The mysterious creature”and incantation in modern poetry Sankyong, modern noble The Record of Arresting Ghost by Buyeo Official Government. These books are appropriated in Shanhaijing. Shanhaijing is also linked with Japanese animations The Spiriting Away Of Sen And Chihiro, Natsume Yuujincho, The Twelve Kingdoms. As a result, this thesis affirms that this cultural phenomenon in the Chinese classical narratives of Shanhaiing and other nobles is still existed and it is still continued to be used in the form of modern appropriation

This paper is the study of forensic Medicine world in 『Wu-yuan-lu』 and 『Humhumshinseo』. 『Wu-yuan-lu』's author is Wang-yu, 『Humhumshinseo』's author is Jung Yak-Yong. 『Wu-yuan-lu』 is the representative forensic Medicine book of Yuan Dynasty(元). This book is a postmortem examination's instructions, Comprises three parts. 『Humhumshinseo』 is also Chosun Dynasty's postmortem examination's instructions, is a book about criminal law. The two works have a difference of space and time, but have something in common. The two works reveal tendency of the humanities, through postmortem examination express attention to human beings. Wang-yu suggested the contents of postmortem examination and emphasised the prudence of coroner in 『Wu-yuan-lu』. Jung Yak-yong also emphasised the importance of postmortem examination, 『Wu-yuan-lu』 is frequently cited in 『Humhumshinseo』. Through these, we can confirm connections of the two works and tendency of the forensic medicine. It also clearly shows humanism and love for the people in 『Wu-yuan-lu』 and 『Humhumshinseo』. Through postmortem examination, Wang-yu revealed humanism with love for the people. Jung Yak-yong also expressed attention to resentful victim. As a result, Wang-yu and Jung Yak-yong's attention for the people is just tendency of humanities. In other words, this tendency provide a space of communication for forensic medicine and humanities.

The purpose of this study is to illustrate the nature and characteristics of Bei Dao's 北島(1949- ) latest poems appeared in the last part of his new poetry anthology The Rose of Time: New & Selected Poems (New York: New Directions, 2010). The last part of this book contains 15 poems, written during the years 2001-2008, under the title of “the rose of time: new poems.” Throughout his exile, his feelings of the nomadic life and homesickness can be in a greater or less degree major contributions to these poems. Compared with his exile poems of pre-the year 2001, these poems marks an important development or, more accurately, a notable change toward world poetry, displaying how profoundly Chinese and Western poetics match up. This study contains five parts including introduction and conclusion. Part Two explores the qualities of 'the homesickness' in his poem “To My Father” 給父親 through his feelings of loneliness and frustration which have been deeply ingrained in his memory. Part Three explores his poems “Black Map” 黑色地圖 and “Reading History” 讀史 through his use of oxymoron, elliptical syntax, split imagery, cryptic metaphors and symbols, etc. Part Four explores his poems “Passing Winter” 過冬 and “The Rose of Time” 時間的玫瑰 through his serious efforts to find a new global poetics combining both traditional Chinese poetics and Western poetics.

This work investigates if Chinese has a past tense as a grammatical category or no t，and also what are the major linguistic methods to mark the notion of past in Chinese. We selected one of the most widely read Korean written novel and its Chinese translation in as a corpus for our comparative analysis. We extracted sentences which include ‘-었-’ or ‘-었었-’ from Korean data and their corresponding sentences in the Chinese data. Then for Chinese sentences，we annotated what methods each sentence uses to express the notion of past，among the eight types of methods which have been observed as a past tense marker by previous studies. These methods are zero marking，lexical expression，temporal adverb，mei+V，resultative phrase，aspect markers le/zhe/guo，V+de，and sentence final particles le2/laizhe. Then each marker was ranked according to their frequency: the most frequently used method is zero marking，followed by aspect markers+mei，then by resultative phrase. The least frequently used methods are ‘de’ to begin with，followed by temporal adverb and sentence final particle le2. Our statistics demonstrates different weight of each past marker in Chinese. Next，we classified each marker into three different types，namely，syntactic，lexical and pragmatic categories，and the ratio between these three categories is 42:19:39. This result indicates that Chinese sentences rely on grammatical method with 42% of weigh t，lexical method with 19% of weight and pragmatic method with 39% of weight when expressing the notion of past. Our statistics supports the hypothesis that Chinese does not have a grammatical category of Tense which includes Past as its subcategory. Furthermore，based on the statistics，this study also provides some useful suggestions for teaching and learning regarding how to express the notion of past when dealing with verbs denoting various aspectual properties in Chinese. The statistical analysis drawn from Korean-Chinese comparative corpus in this work sheds light on the study of Tense in Chinese as well as the study of pedagogy for Tense and Aspect of Chinese.

Li Bo was extraordinary talent in writing poems and a genius who put down his feelings in poems. He wrote several letters to the Governors of Provinces, as Anzhou(安州), Jingzhou(荊州) asking for a job, but without success. He wrote letters expressing his strong hope of recommending himself for a higher position to the Emperor Xuanzong(玄宗). He presented his letter On Behalf of Shou Mountain Scolding Meng Shaofu ( 「代壽山答孟少府移文書」) to his friend, and Letter to the Governor of Jingzhou ( 「與韓荊州書」)to the Han Zhaozong. He was dominated by an ambition to get himself appointed to a government post and serve the country. Li Bai declares his life ideal of “seclusion after success” to the world. The application of the third person expression of replacing himself by the Shou Mountain both the close relevance with Yi Wen from North Mountain ( 「北山移文」) of Kong Zhigui(孔稚圭) from Qi(齊) in the Southern Dynasty.

The discovery during the 17th century of a Christian headstone from the Tang dynasty had a great historical, religious, philosophical and cultural impact and reverberation for both China and the Western world. The great interest raised by this Christian Tang headstone led various scholars from the East and the West to formulate in-depth studies regarding the content and thoughts of the epitaph. Nevertheless, as a result of various conflicting ideas regarding the basic research of interpreting the epitaph, they have yet to offer a unified authoritative translation. Comparative to the extent to which Christianity had spread and disseminated in Korea, there is a dearth of research on Tang Christianity. This is due to the fact that past studies had been piecemeal resulting in a lack of comprehensive research on the literature, doctrine and thoughts of Tang Christianity. Thus, the purpose of this study is to attempt a linguistic approach towards understanding the epitaph, the representative literature of Tang Christianity, in order to uncover mis-translations and problems in existing translations and offer corrections and supplements for a more resonable and complete translation. Correct translation of Tang Christianity scripture can be invaluable basic material for scholars of Tang Christianity. Therefore, prior to an ideological or philosophical approach, I believe this lingistic approach has ample scholarly merit.