By Kangmin Zeng

This article examines the big strain put on college scholars in Japan, Korea and Taiwan that have resulted in the quick enlargement of the "cramming" and to increasingly more scholars trying to faith and spirituality for assistance. The e-book examines the difficulty of the increase in adolescence suicides, and the dramatic upward push in degrees of dishonest; either elevating basic questions on the schooling method within the past due 1990s.>

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Chapter 6 explores the religious dimensions of examination life. For students to invoke supernatural forces in their pursuit of success is an ancient practice that has only become more popular. Chapter 7 attempts to pursue these questions: (1) Is there more time and money invested in East Asia than in other countries? (2) Is this due to the exam system? (3) What can money buy? (4) How much money and time are 'wasted'? (5) What combination of time, money, ability and location is 18 DRAGON GATE optimal?

5 The idea of equality among all before the supreme rule was probably first found in Shi-jing (Classic poems), an anthology of the earliest poems in China (circa 1100256 BC): Nowhere under the heaven, is not the soil of the Kingdom; In this kingdom, everyone is a subject of the King. For an analysis of the ecumenism in Confucian concepts, see, for instance, Fairbank (1968). ENTRANCE EXAMS TO END OF THE JAPANESE EMPIRE 25 THE NEW EDUCATION SYSTEM IN IMPERIAL JAPAN Ye, our subjects, be filial to your parents, affectionate to your brothers and sisters; as husbands and wives be harmonious, as friends true; bear yourselves in modesty and moderation; extend your benevolence to all; pursue learning and cultivate arts; and thereby develop intellectual faculties and perfect moral powers.

It focused ambition on the task of passing government exams. Korea was the first 'relay station' for the east-bound transmission of Confucianism in East Asia. Confucian texts were introduced in the fourth century into Korea and in the fifth century into Japan via Korea. Because of the absence of Confucian proselytizers (unlike Buddhism), and with the exception of migrants who moved about the region, Confucianism remained largely confined to the north-east part of the Asian region (Rozman, 1991).

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