Vietnam is one of the countries in the East Asia cultural circle that is most deeply influenced by Chinese Confucian culture. There are many folk tales in China and Vietnam, which contain rich Confucianism. Taking the "fish-dragon" story complexes of the two countries as examples, they both emphasize the Confucianism of collectivism, striving for progress, unity, individual social responsibility and sense of mission, fairness and justice, integrity, etc., reflecting the strong cultural influence of Confucianism and the high acceptance of Chinese Confucian culture by Vietnamese traditional culture. The influence of Chinese Confucianism on Chinese and Vietnamese "fish-dragon" story complexes is mainly reflected in the specific plots and the symbolic meaning of the stories such as the Chinese "Carps Leaping through the Dragon Gate" allusion and the legend of the "Fish Leaping Through the Wu Gate" in Vietnam. Due to the fact that the social circumstances of China and Vietnam are not exactly same, these valuable Confucian thoughts were integrated into the local society of Vietnam, and the process of "localization" occurred, which was expressed in folk stories and other art forms, thus playing a pivotal role in promoting the evolution of Chinese and Vietnamese culture and civilization, and profoundly affecting the social development of the two countries, especially the Civil Service Examination System of China and Vietnam.

As hybrids combined with Western Christian culture and Oriental traditional culture, Akutagawa Ryunosuke’s Kirishitanmono are good objects for comparative literature studies. Death of a Christian is a representative work of Kirishitanmono written by Akutagawa, with comparing with Saint Marina, the Virgin from European hagiography longitudinally and comparing with Kwan-yin Thi Kinh a Vietnamese folktale horizontally, we can find the sense of Akutagawa as a comparative literature practitioner.

The generation, flow and development of the "Third World Literature" theory in East Asia is a multidimensional, multi-layered, and dynamically changing academic topic.Before Fredric Jameson's 1986 publication, East Asian literary circles, notably in Taiwan and South Korea, had already explored and discussed "Third World Literature." South Korea saw a peak in this discourse in the 1970s, viewing Korean literature as part of Third World literature, reflecting deep cultural identity understanding and a regional awakening. Taiwan followed a similar path, influenced by modernist literature and social movements, with pioneers like Chen Yingzhen exploring East Asian "Third World Literature." The interconnection of "national literature" and "Third World" became a key foundation, but Cold War ideologies hindered exchanges, fragmenting the discourse until the 1980s, despite support in South Korea and Taiwan.

The easing of the Cold War and historical events spurred new literary trends in East Asia. The 1987 "Kawamitsu Shinichi-Huang Chunming Dialogue" marked a breakthrough, fostering emotional and theoretical connections between Taiwan and Okinawa. Kawamitsu emphasized historical similarities and the importance of interconnectedness in Third World literature, providing new directions for East Asian literary exchanges.With Taiwan's martial law lifting, the Soviet Union's dissolution, and the Cold War's end, literary interactions accelerated. The 1992 "Occupation and Literature" symposium ended East Asian Third World literature's isolation, bringing together researchers who proposed new perspectives on "occupation" literature, broadening research horizons and highlighting cultural and political connections.

Intellectuals like Huang Chunming and Kawamitsu played a pivotal role in disseminating and innovating the "Third World Literature" discourse, grounded in East Asian realities. They emphasized its anti-theoretical, dynamic, and generative nature. The discourse's evolution is intertwined with global changes, national growth, and academic exploration. A central theme is the concern for the "people," especially marginalized groups' devastation under neocolonialism. This people-centric approach gives East Asian "Third World Literature" unique significance in globalization. East Asian intellectuals have reflected and transcended Jameson's theory, enriching its connotation and providing insights for other regions.

The generation, flow and development of "Third World Literature" theory in East Asia profoundly reveals the cultural consciousness and theoretical exploration of the East Asian region during specific historical periods and also showcases the localization practice and innovation of global literary theory in the East Asian region.

The significance and value of a writer in the literary world are beyond dispute, yet discussions about the role and meaning of writers within “world literature” currently seem insufficient. Professor David Damrosch, when discussing “what is world literature”, explores aspects such as “circulation”, “translation” and “production”, which clearly present an economic research model of “world literature”. As “producers”, what capabilities and skills should writers possess to enter the “economic field” of world literature and reap the “benefits” of global fame? On the other hand, how can writers who have successfully entered this field construct the “republic” of world literature through their personal names and the circulation and translation of their works, thereby contributing to the human civilization? Regarding the first question, Damrosch illustrates through the story of P. G. Wodehouse that a writer who can successfully enter the economic field of world literature must first exhibit “a polyglot exuberance o

This paper examines the cultural origins of the Korean people from a mythological perspective, systematically analyzing the narratives of Korean ethnic origins and their historical construction logic through textual comparison. Myths form a "primordial attachment," a cultural bond that connects a group to its history and culture, helping to establish collective memory. Korean origin myths reflect the essence of Korean culture, carrying the origins and identity of the Korean people.In ancient East Asia, the world was united by Classical Chinese, forming a "Sinic cultural sphere," while the Korean Peninsula belonged to the "Dongyi cultural sphere." The "Twenty-Four Histories" of China contain the "Dongyi Biographies," which document the tribes and states of the Korean Peninsula, serving as key sources for understanding Korean origin myths within the Chinese historical context.Theories on Korean origins include Siberian, Dongyi, Baiyue, and indigenous theories. The author argues that the Korean people originated from the "Dongyi" of Chinese history, with shared cultural roots evident in both Korean and Dongyi myths. These myths reflect cultural traits such as cohesion, bravery, passion, and filial piety.The "Yi" (barbarians) and "Xia" (the Chinese) distinction is a matter of perception, shaped by identity and belief. In the Western Zhou period, "China" referred to the people of the realm, without distinguishing between "civilized" and "barbaric." Korean origin myths not only preserve ethnic memory but also provide historical evidence of the Korean people’s participation in the construction of East Asian civilization as part of the Dongyi cultural legacy.