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在韩国的传统社会中，与积极露骨的表达相比更倾向于寓言于气氛和无言的情感交流，所谓“眉目传情”，“以心交心”，从这些词语中能领会到无言的表达方式在交流中起到的重要作用。此外，韩国的祖先受老庄思想的影响，把自己的思想简单明了地表达方式视为理想的“speech”. 并且受儒教的影响，一语中第地表达更被视为最大的美德。 然而，随着近代化，工业化的进展和传统社会的崩溃，传统的交流价值观渐渐被摒弃，西方化的价值观渐渐形成。 从“修炼 닦음, Dakkeum”的方面也能观察到修辞学的发展状况。“修炼 닦음, Dakkeum”也可以分为沟通的形成工具和改良基本沟通工具的过程。前者是“韩国文字 Hangeul”和类似沟通工具的创造，后者是韩国19世纪启蒙期时“国文体”的使用或“国汉文体”的实验的例子。并且通过“谚解类，古代小说，歌词，时调，书简”类等的普及培养达到“言文一致”的努力也是“修炼 닦음, Dakkeum”的现象之一，从近代启蒙期主张使用韩国文字的韩国语刷新运动中也可看到其过程。

On the base of a study of the Syntax function and grammatical features of the Classical Chinese—'Ji' , while it is in the time known as seperatedly-used, this paper observes that although the Classical 'Ji' owns Correlative and Analogy functions, it doesnot own the function of Emphasis. 'Ji' is mainly used an objective after a verb, and it is also used as eather a Subjective before a verb or an attribute before a noun. The relationship between 'Ji'and its Antecedents belongs to Long-distance (or remote) Binding, which breaks out the First principle of Binding. Above all, 'Ji'is not a reflexive pronoun, however it fowllows the rule of discrimination of the pronouns under Chomsky’s—theory of Binding and Jurisdiction. Therefore, 'Ji'is the factor explaining the reason why 'Ziji; is able to accept Long-distance binding.

Differences between Korean 한자（Hanzi） and Chinese Characters can be divided into four types: characters in complicated forms, in old forms, in alterative forms and in omitted forms. Korean students may make mistakes in writing above several kinds of한자 and those whose mother tongue is Chinese may judge wrongly which types these mistakes are. Universal errors made by Korean students in writing Chinese characters may not be wrong in “writing” but in “using”. It is extremely essential to know about the differences between Korean한자（Hanzi）and Chinese Characters for both Chinese teacher and Chinese learner.

In this paper, we investigate conversion words in Korean and Chinese. Conversion words are those that have two or more grammatical functions depending on their context while retaining a related meaning. In Korean, which is an agglutinative language, the majority of words have only one grammatical function and their word class can only be changed by adding particular suffixes. However few words have more than one word class or have different grammatical functions in the different sentences, this small group is called "zero-derived conversion". On the other hand, in Chinese, which is an isolating language, one word often holds two or more classes at the same time and the word class is defined by the word order of a particular sentience. In chapter 2 we address the definition of conversion words and introduce an approach for determining the difference between homophones and conversion words. Conversion words don't change form or pronunciation when they are used as a different word class and their meaning does not change significantly. If the meaning is not related it is a homophone, not a conversion word. In chapter 3 we analyse some examples of conversion words in Korean and Chinese and compare them based on part of speech classifications; noun, verb, adjective and adverb.

This article deals with Lu Xun’s consistent and poignant criticism of Zhuangzi as one of the main components of the national character. Regarding Lu Xun as a case study, I try to examine how Chinese intellectuals have seriously, systematically, and rigorously accepted or attacked Zhuangzi’s philosophy and how their interpretations reflect their political and cultural positions defined by different historical periods

This article starts from analysising the themes' relationship among Lu Xun's "Nora left how" and "happy family", "Regret for the Past," to discuss the author defferent from other contemporary writers' characteristics of the Enlightenment in the liberation of personality and love and marriage problemsis. Not only very realistic to consider economic factors, rather than simply keen on the idea of the Enlightenment and advocate of public opinion.

For more than a decade,Zhang Ailing has been popular both throughout the country and abroad.She has conquered many readers with her unique talents,making herself idol in their minds. If we probe her real life and examine her works carefully, we would find a very unexpected Zhang Ailing. Zhang Ailing,with her nature color,is “dressed in a new piece of splendid garment,but covered with lice”,as she interpreted the life. According to an analysis of Zhang Ailing's works, this paper attempts to reveal her character which consists of pessimism, suspicion, vanity and vulgarity.

The archetypes imago of Chinese contemporary minority poetry is an important carrier of a poet’s creation and the expression of collective unconsciousness , and is the outpouring of human essential and deep desire. Chinese contemporary minority poets often prefer the native culture type and art intuition which is not be dissimilated by modern civilization. With the Schauen of modern awakening consciousness, they re-scan national spirit and culture, seeking those mysterious and extensive existences in the national life, and revealing mystical longing. Employing various kinds of archetypes constructions with flavors of metaphor, symbolism, and moral, they stretch out individuality life with the freedom of the soul and life, the minority poets integrally reflecting the basic themes of nature, life, history, ethics, sexual passion, and so on.

Along with the development of social civilization, “Female consciousness” is undergoing constant changes in the process of civilization evolution. In present-day society, female consciousness has been completely “released” from the state of “ignorance”, revealing the state of “Transmutation” “Distorted” by material desire, a state which fails to develop to be mature due to the lack of time. Under such a circumstance, female writers have created many prostitute images and reflected contemporary females marked by spiritual and physical imbalance and abandonment of human nature owing to the corrosion of consumption-oriented culture, hence having presented meaningful “Display of group images” for the crisis of female consciousness.

This study is to analyze psychosis outbreak symptoms of Canxue's Novel from psychoanalytic side of Freud, and to explain its literary meaning. Psychoanalysis of Freud explain that the mental disease can divide psychosis and neurosis separately. The characters of Canxue's novel always suffering mental disease, and they have psychosis symptoms such as watching each other or being nervous. So her novels are represented as a "dreamlike and abnormal world". The dreamlike in her story is not sweet, and it means nightmare or daydaream. And abnormal world she expressed is the world that patients suffering mental disease live in. That is caused by personality, growth-surroundings and life-background. The characters in the novel live isolated life or fall in a world of their own. All of them are symbolical to reveal deep inside of human.

The Great Cultural Revolution, as one of the most basic literary narrations at literary circles in 80’s of Mainland China, attracts most mainstream writers. It includes Can Xue although her creative style is very special. Can Xue’s miserable experience during the girlhood impressed on her memory by subconscious means, and later she has relieved the sub-consciousness and feelings in virtue of her literary writing. The literary productions such as Yellow Mud Street, The Small House on a Hill and Thought Report generally and integrally exhibit the process of her relieving. This process is not only a struggle between the consciousness and sub-consciousness of Can Xue, but also an attempt of representing the Great Cultural Revolution by special literary means.

Choi Inhun, a South Korean writer, wrote the novel "Square" in 1960. Nie Hualing, a USA citizen of Chinese origin, wrote the novel "Sang Qing And Tao Hong" separately in 1971. Although there are exterior differences in the writing age, the political background, the writer habitude, the writing style, these two novels have interior and spiritual interlink. As a result of the war and the division of ideology, the two dramatis personae has the same fate—homeless in the tragedy of family, country and politics, living in pretty pass-- “running away”, “being stranded” and “drifting”. With the effort of thinking hard and seeking hard, both of them againsted the desperation and vanity by the way of “existentialism”. By the way of comparing the intercommunity and otherness of the two novels, the thesis shows the common political demand within Chinese nationality and South Korean nationality. The two novels had tran-national and tran-Cultural human universal significance, when expressing the thinking and seeking to harmonious living surround.

한국과 중국에 있어서 8,90년대는 집단주의 정서가 서서히 소멸하고 한국의 국사정권의 퇴진과 민주화 운동, 중국의 문화대혁명 종결과 개혁개방이라는 많은 변화가 있었던 시기라 할 수 있다. 한국과 중국이 사회 문화적 환경이 다름에도 불구하고 세계문학 자장권에서의 문학의 변화 발전은 약간의 시간적 차이를 제외하고 많은 공통점이 존재한다. 또한 정치적 수단으로서의 문학의 존재의미를 끊임없이 고민하고 문학의 문학성을 회복하기 위한 작가들의 선택은 과도한 대중논리와 상업화의 폐해에도 불구하고 여전히 과거와의 단절이라는 측면에서 의미를 지닌다고 할 수 있다.

In an essay entitled An academic affections in Beijing(北京學術慕情), the Japanese historian and Linguist Sugimoto Tsutomu(杉本孜,emeritus professor of Waseda University) has made a conclusion by this piece of writing: However, Fang Yizhi’s EncyclopediaofPhysics(物理小識), Shen Kuo’s MengXiBiTan（夢渓筆談） and so on, has a close relationship with the Kaitai Shinsyo (解体新書). When criticising and comparing, it can be observed that the literature related to the Chinese Physics, Chemistry and Scientific studies of the Ming Dynasty and Qing Dynaty, has given Japan the benevolence which can be described as deeply appreciated like the height of a mountain and like the depth of an ocean (Tōhō『東方』, 2006, Dec. Vol.) Putting aside the literary exaggerated depiction, the historical evidence mentioned, without doubt conforms to the historical fact. In this significance, not merely to later generations of Japan,moreovertotheEastAsiancountriesinanarrowsense,namelytheso-calledChinesecharacterculturecircleofvariouscountries,whichhasbeendeeplyandgreatly,influencedbyaseriesofbooks“TheChineseTranslationWorksofWesternLearning”,whereJihe yuanben is the representative of the series. Matteo Ricci (1552～1610) a well known Italian Jesuit and the Ming dynasty bureaucrat scholar and pioneer of Chinese modern science XuGuangqi（1562～1633） who cooperated together through repetitive revising of three times of the manuscripts in order to achieve the aim of the book, completed the first six volumes of the “Euclid’sElements”.WhichwasoncepraisedbyLiangQichaoas“everywordareperfectlydescribed,alegendpieceinhistory”(Chinese Academic History of the last 300 years，中国近三百年学術史).Even with books such as List Summary of Si Ku Quan Shu(四庫全書総目提要) related to Catholicism and the correlation has been demoted, where only Jihe yuanben（Euclid’s Elements） has been appraised fairly and just. From here it can be observed that the value and influence of which is significant. Furthermore, Jihe yuanben is the eminent literary work within the series. As known by everybody, which published in Peking in 1607, happen to welcome the 400thanniversarythisyearinwhichisworthcongratulating. This report is for the purpose of expounding Jihe yuanben foundational birth and its intellectual and social background, in which according to different kinds of literature historical evidence, seeks to investigate and discuss the formation of the latitude and longitude of the geometry concept through such ‘point’, ‘line’, ‘surface’ and so on. From this inducts in particularly the dissemination and the influential issues of axiomic method in EastAsia.

Some five or six thousand years ago, the Chinese ancestor Shen Nung, also known as Yan emperor, regarded “ox” as a kind of totem and thus signaled the beginning of the Chinese culture of ox. The Chinese civilization under the guidance of “ox” might be called as the “Culture of Ox”, which was also a civilization engendered by farming. The ancient and contemporary “Culture of Ox”might be in a direct line of succession. Specifically, the “culture of ox” could be embodied by 1) the“culture of ox worship” which underscores the admiration of bigness; 2) the “culture of ox respect” which honors using ox as names; 3） the “culture of Internet ox” which comes into being due to extensive use of Internet; 4) the “culture of happy ox” which promotes taking pains for pleasure.