This paper attempts to show that the word sì 巳(祀) used after the negative wù 勿 or wú 毋 functions as a “Vintransitive” (all the abbreviations and references used in this paper are given at the end of Part I). As such, it forms a VP, 勿/毋 V1 (=巳) V2, where V2 is frequently, but not always, one of the six “Type-A ritual Vs”—one being dăo 禱 ‘to pray’ and the rest given in the paper; when V2 is a “Type-B non-ritual V”—one being diàn 田(甸) ‘to hunt’ and the rest inexhaustible. A major reason for the use of V2 is to contrast with the preceding V1. This is deduced from closely examining the semantic relationship between V1 and V2. The details will be explained with examples. There are also inscriptions in which V1 (巳/祀) is used before yú 于, a “multidirectional” preposition. This is labelled as “Nloc in the sense of ‘in, at’, not ‘to, for’ when preceded by the V1 or in the construction given in the title. The paper accounts for its motivating principle. The paper argues that 巳/祀 is a Vaction meaning “conduct sì-providential ritual”. It was done at a place to seek divine direction and guidance from the deity or Power believed to have dwelt in situ. Originally presented in Takashima (2009a), this paper delves further into linguistic, philological, and cultural aspects of the 巳-ritual couched in the VP, 勿/毋 V1 (=巳/祀) V2. Part I has covered “Examination I: Zhū Shēngyù’s Questions and Zhāng Yùjīn’s Interpretation”. The paper answers the former and evaluates the latter. Part II begins with “Examination II: Qiú Xīguī’s Interpretation” and ends with the conclusions of the entire paper.

This study investigates research into textbooks of morals in the Japan’s Meiji and Taisyo eras. Japanese nationality was formed in these times. I will investigates intention and a purpose of moral-education first of all. This was made by ethics of the three fundamental principles and the moral disciplines in human relations of China. Japanese education-royal command flowed from the three fundamental principles and the moral disciplines in human relations. I will analyze this, and I will recognize intention and a purpose of child moral-education. I will watch moral life of personal and family, school, society and national. These are making relation with all Japanese-CHONWHANGJE. And I will look into these. I am going to all consider how an ideology along formation of Japanese modern nationality appears in this role and differences.

In this study, groundwater flow was analyzed targeting Dae-jeong watershed, which exhibited the largest variations of groundwater levels at the identical elevation points among the 16 watersheds of Jeju Island. The issues of the methods applied in practice were identified and improvement plans were suggested. This groundwater-flow estimates derived by applying hydraulic conductivity values onto zones of equal topographic ground level were found to be quite different from actual measured groundwater flow. Conversely, groundwater-flow estimates that utilized hydraulic conductivity values applied onto groundwater-level equipotential lines indicated relatively lesser divergences from actual measured groundwater flow. The reliabilities of the two approaches were assessed for 60 randomly selected points on DEM (digital elevation model) maps, The method using hydraulic conductivity values applied onto groundwater-level contours turned out to be the more reliable approach for the Dae-jeong watershed in Jeju Island.