This research proposes the smallest set of characters as a way of learner-centered teaching and learning of Japanese Kanji in addition to the realistic sequence of learning starting with the characters with the highest frequency in newspapers to enhance the efficiency of learning. The set of characters as an object of learning is re-arranged based on the revised Joyo Kanji (新常用漢字) of 2,136 characters with its frequency in consideration with a part of the set presented here. A number of previous researches have acknowledged that the Kyoiku Kanji (敎育漢字) of 1,006 characters is highly useful with its high frequency of use and that the 1,000 characters of the Joyo Kanji with the highest frequency comprises of 94% of Kanji usage. This research is adapting the achievement of the previous researches to propose a methodology of an efficient class-room management and learner-centered autonomous learning of Kanji.

Emotive adjectives and emotive verbs in Japanese can be used as causative expressions meaning that someone or something (causer) causes a person (causee) to change his/her emotional state. This study aims to clarify meaning differences among the following four causative expressions: ‘emotive adjective＋スル(suru)’, ‘emotive adjective＋サセル(saseru)’, ‘emotive adjective＋ガラセル(garaseru)’, and ‘emotive verb＋セル(seru)’. It divides a causer into nine types by the presence of volition, and it studies the features of the target causative expressions according to whether the causer has volition as well as whether how the causer affects the causee. In conclusion, the study proved that in the cases of ‘emotive adjective＋ガラセル(garaseru)’ and ‘emotive verb＋セル(seru)’, the percentage of the causer with volition is higher, and the causer has a tendency to directly trigger the emotional changes of the causee. On the contrary, in the cases of ‘emotive adjective＋スル(suru)’, the percentage of the causer with volition is lower, and the causer tends not to directly affect the causee, but the emotive states of the causee changes autonomously. At last, in the cases of ‘emotive adjectives＋サセル (saseru)’, the percentage of the causer with volition is about 50%. Some data indicate that the causer has a tendency to directly trigger the causee's emotional changes, but others show that the emotive states of the causee change autonomously instead of being directly affected by the causer.

The purpose of this study is to examine how Korean Japanese learners pronounce ‘za-gyo’ and ‘zja-gyo’ by comparing them with Japanese native speakers through an acoustic analysis. The results of quantifying the frequency component and the presence of the voice bar as the acoustic characteristic are as follows. (1) frequency component ① Japanese native speaker: ‘za-gyo’ 6350Hz~9300Hz. Energy is concentrated in high frequency band. ‘zja-gyo’ 3200Hz~6300Hz. Energy is concentrated in middle frequency band. ② Korean native speaker: Both ‘za-gyo’ and ‘zja-gyo’ 3100Hz~9450Hz. Energy spreads from middle to high frequency band. The difference between the two suggests that the aspiration of the Korean speaker is stronger than that of the Japanese speaker. (2) voice bar Depending on the sound environment of the consonants and the subsequent vowels, it was possible to check for vocal vibration. For example, the lack of the voice bar can be seen in the anlaut consonant /z/ before the succeeding vowel /o/ and also in the syllable consonant /z/ before the vowel /u/. In the above results, the reason why the pronunciation of ‘za-gyo’ and ‘zja-gyo’ of the Korean Japanese learners is unnatural to the Japanese speaker is because of the tendency as the change o ‘za-gyo’ pronunciation to ‘zja-gyo’ pronunciation, the change of affricate as ‘za-gyo’ and ‘zja-gyo’ to ‘cja-gyo’, the change of voiced fricative to voiceless sound, and the substitution to Korean fricative.

This study was made to clarify the meaning of the ‘noun+ナ+noun’ (hereinafter called ‘N1+ナ+N2’) construction, in which a derivational suffix is made by adding ‘ナ’ to nouns such as ‘ワインな氣分’, ‘大人な對應’, and also to investigate the similarities and differences between ’N1+ナ+N2’ and ‘noun+ノ+noun’ (hereinafter called ‘N1+ノ+N2’) and between ‘N1+ナ+N2’ and ‘-的(-teki)’. The semantic features include a prototypical appearance of ‘attribute’. It is further categorized into ‘prototypical N1+ ナ’(ex.大人の、大人な對應), which describes the element that fits into the base N1 category, and ‘metaphorical N1+ナ’, which describes the element that does not fit into the base N1 category(例:子供の、大人な對應). Moreover, there exists a form ’N1+ナ+N2’ in which ’pragmatical inference’ is　needed because of its context-dependence. As for the contrast ‘N1+ナ+N2’ with ’-的’, which indicates that it has ‘attribute’ in common. However, the point is whether ’pragmatic inference’ is needed or not. On the other hand, through the contrast of ’N1+ナ+N2’ with ’N1+ノ+N2’, it was found that they both require the attribute and pragmatic inference, but while ‘N1+ナ+N2’ prototypically indicates the attribute, ‘N1+ノ+N2’ prototypically indicates N1 as a concrete concept, and peripherally as the attribute. Also, the pragmatic inference needed for 「N1+ナ+N2」 tends to rely more on context than 「N1+ノ+N2」 for its construction which broadens its semantic realizations.

This study examines ‘cosenebep gup hoyhwase’(1917) and ‘cungdunghakgyo cosenegyokase’(1935), Korean textbooks for Japanese learners of Korean in Japanese school of Korea, with a special focus on composition and grammatical features of the textbook at the time. The results are presented as follows: 1. Regarding the characteristics of the textbooks, the contents of two materials were similar in terms of pronunciation, grammar, and conversation. However, there were some differences in the book’s organization, each unit’s composition, and especially the pronunciation section. In cundunghakgyo cosene gyokase, a unit’s composition changed from linear and partial structure to compound and sectional one, and the methods of pronunciation were accentuated according to International Phonetic Alphabet. It seemed to be affected by Japanese reformation. Regarding the contents of textbooks, the book centered on commerce, new cultures, and Chosun’s culture, though some were about basic necessities, e.g. clothes, food, and houses, showing the focus was changed from agriculture. 2. Some differences were shown in grammar features between two books. In the case of Japanese, pronunciation and orthography got simple, and frequently used expressions were different according to diverse periods. In the case of Korean, pronunciation and orthography became similar to those of the modern Korean, and it seemed to be affected by a unified draft of Hangul orthography. However, postpositional particles already showed various meanings in Coseonebep gup hoyhwase. The categories of postpositional particles were different in both books, indicating the categories of postpositional particles were not yet established till then. 3. About the corresponding aspects of Korean and Japanese, present progressive ‘go-itta’ appeared in cosene gyokase. It is shown that boundary between the causative and transitive verbs and that the difference of passive between both languages were already recognized at the time.

In this study, I compared Syomono with Rendaku which was shown at christian material Nippozisyo(1603-1604). Also, I examined the degree of differences between confucianism world and the general world and whether there was any confusion between them. As a result, firstly, the phenomenon of Lendaku at Syomono did not occur at Nippozisyo(1603-1604). Secondly, at Nippozisyo, both endaku were registered. From this, I could see that there was a difference at both materials. in the Muromachi era. Rendaku phenomenon that was Kasataha followed nasal sound lines led to Rendaku was confirmed at the Chinese chareacters Syomono. the result of the comparison of synonyms of amnesty suggests that there was a considerable difference of Rendaku between the general world and the world of Confucianism in the Muromachi era.

This study investigated examples of compound-verbs, ‘verb＋verb’ in the Japanese translation, 『冬のソナタ』 (Winter Sonata) of Korean drama, 『겨울연가』 (Winter Sonata) and discussed the diversity and difference between Korea and Japan. As a result, the following results have been drawn. 1. Korean and Japanese compound-verbs are classified broadly into lexicality, syntacticity and integrity. 2. Japanese compound-verbs appear to be simple verbs to which modifiers, such as adverbs, adjectives, mimetic words, are added, instead of compound-verbs, when translated into Korean. 3. The types of Japanese compound-verbs in Hideo Teramura(寺村秀夫:1984), there are no Korean compound-verbs corresponding to the compound-verbs, “dependent word＋independent word.” 4. The ‘syntactic’ usages of compound-verbs, the usage, ‘emphasis’ often appears. In particular, there are examples of various usages of compound-verbs combined with ‘―迂む.’ 5. This study discussed the differences between Korean and Japanese compound-verbs appearing when Japanese compound-verbs are translated into Korean. However, for a clear comparative study between Korean and Japanese compound-verbs, it would be necessary to conduct a follow-up study of the diversity and difference appearing when Korean compound-verbs are translated into Japanese.

I considered about the background of the establishment of Gokan “Kaminarimon-saiken /Gozen-asakusanori” through the relation between Kibyosi “Kaminarimon-saikou/Gozen-asakusanori” and　Amenomiya-kazenomiya/Dehodai-ryakuengi”. In particular, from focusing on the sense of incompatibility of Gokan“Asakusanori”, I found out that it was a book that reformed part of “Amenomiya”. In graphic form, < Gokan“Asakusanori”20 pieces = 6 pieces of creation in the first part ＋“Amenomiya” 13 pieces and half pieces of the middle and latter part ＋ half pieces of creation in the last part >. Therefore, it was revealed that Gokan “Asakusanori” is not　“adapting and reprinting” of the Kibyosi “Asakusanori”, but a separate work with the same title. The reason why such a work that tricks the reader was made is as follows. Because of fighting illness, the author “Ikku” was unable to write the Gokan “Asakusanori” that had been writing until the first part. However, the interests of the publisher Iwataya that the publisher wishes to publish and the Ikku's interests would have matched. In order to match the story of the story, it was judged that Kibyosi “Amenomiya” was more convenient than “Asakusanori”

In 『Dowazhugatari』 performance section, Neejo who became a Buddhist nun, describes the folktale and impressions associated with the mystical land she visited in person. This study is comparing the contents of Taimamandara folktale introduced in 『Dowazhugatari』and Taimamandara folktale which is known in the world at that time and study the meaning of the Taimamandara folktale for Neejo. Compared to the folktale known to the world at the time, the contents of Taimamandara folktale in 『Dowazhugatari』 is simply described but it also has the basic established requirements for the Taimamandara folktale. On the other hand, in this story, there is a requirement that is not described in　『Dowazhugatari』which is the part that the daughter of Japanese high vassal Yokohagi is reincarnated in paradise. In the Kamakura era, it was a time when the pure land Buddhism which women can also be reincarnated in paradise if chant a Buddhist prayer, was popular. Even if the paradigm part is omitted in the 『Dowazhugatari』 with the background of the history of the pure land Buddhism, it is assumed that it was taken for granted that the heroine was reincarnated in paradise. What Neejo did not describe this part of the story which the women’s being reincarnated in paradise, is a reflection of the guilt of those who have not been reincarnated in paradise by their own faults in connection with their lives. Rather than hope for Neejo’s own being reincarnated in paradise, It can be interpreted as a reflection of her desire to pray for the being reincarnated in paradise of those who have failed to be reincarnated in paradise because of her, and to want to hold off hers own.

In Japan at the end of the 19th century, human beings, which had been subdivided by status and class, were transformed into a homogeneous community called the people. And they were divided into men and women. Along with the formation of a national anthem, humans are given equal rights. The man who speaks there refers to a man. Women or those who do not have nationality were excluded. Soseki Natsume and Lee Kwang-soo are the authors of modern Japan and Korea. I want to compare and analyze how they reveal women in their works and find out what they mean. Soseki said in his work that the meaning of the wise lady is not a wife who obeys her side indefinitely. He described himself as a man of firm individuality and equal to his husband. Under the emperor system, such remarks were cautious. So it was expressed through the form of ‘Future stories’. Through his work, Lee also claimed that women suffered hardship due to the side effects of early marriage, the need for women's education, and that parasites and daughters, who were then recognized as goods and possessions, were human beings. Both authors viewed women as personalities. This was an advanced view of the times.