This article examines the preoccupied worldviews of Joseon's teaching theory and Japan's introduction to the world, centering on the topic of 'communication', which means 'through faith' And to find the answer to the recreation of the new world through the literature imagined outside the system of the two countries. As a part of this, I paid attention to the phenomenon of contact between the two countries, which was inevitably occurred in Japan and the attendants who participated in the national events by the Joseon Dynasties. The contact made in the limited time and space condition is to avoid the creation of the discourse of the rational discourse of traditional diplomatic discourse which is the meaning of the object of the two cultures, the other, and to look at the new point of the commoner literary experience. In the late Joseon Dynasty, Joseon developed the original culture of the Joseon Dynasty and believed that the Joseon Dynasty enjoyed the most superior culture in the world at that time. If Joseon Dynasty was the process of accepting and understanding the Chinese culture, Chineseism) with the spirit of the times. The three countries of Joseon, China, and Japan established a long period of peace, and they were able to devote themselves to the construction of a neo-classical ideal state based on the stable international situation. Woo Kyung-sup also stated that the Confucian intellectuals had erased the responsibility of the destruction of the dynasties of nationalist historians who made critical insights into the situation of Joseon, which had fallen into colonial rule. In the early 1980s, Choi, Wan-Soo's positive evaluation and perception were newly attempted. The consciousness of selfconsciousness of the native culture of the 18th century, that is, after the fall of Korea, Joseon was the sole enemy of the lord and the consciousness of the contemporaries that Joseon regarded as neutralization. Furthermore, the Constitutional Court granted the historical value of 'Joseon Sinocenttrism' as a central ideological role that penetrated throughout the late Joseon Dynasty and systematized the concrete development of the post-Joseon Chinese ideology in terms of political thought. The development of Chinese thought in the late Joseon Dynasty is not a product of socialism such as the myths of the past but a source of cultural pride that succeeded in the reign of the Chinese who replaced Chung after the destruction of the world. And the need to reassess historical meaning. The meaning of 'Joseon Sinocenttrism' in this essay, while acknowledging the conclusion of the concept of 'Joseon Sinocenttrism' and the criticism raised in various aspects about the consciousness of the problem, also means 'Joseon Sinocenttrism' It is in conformity with the essay of this article to be interpreted as Joseon which is proud of Chinese. It can be said that the Japanese recognition of the Joseon correspondent of the past is due to excessive prejudice that the one-sided view of society and the level of their culture are seen extremely low. Korea emphasizes its character as a "cultural envoy" sent as part of its teachings, and Japan understands the diplomatic rituals of its telecommunications company as a "celebration of the crowd of generals" in relation to its own political forces and as political envoys. In other words, in order to actively cope with the change of the international order that was restructured after Byungjahoran (the Second Manchu invasion of Korea;1636), Joseon decided to send a "news agency" to secure peace in the south. However, on the basis of the cultural superiority, the purpose of 'teaching' was strong because of the combination of 'small - China consciousness, Joseon Sinocenttrism' based on cultural superiority. In particular, the character of the culture as a "Korean wave of Japanese culture" constitutes the mainstream of the evaluations of telcos. Japan, on the other hand, emphasized that Japan welcomed the telecommunications company and became Japan's top ruler and diplomat, as an internationally recognized official of the Tokugawa shogunate(徳川幕”), and showed his political superiority to domestic princes. In addition, based on the international order in Northeast Asia, we do not evaluate the telecommunication books, but rather evaluate the telecommunications companies in the Joseon Dynasty in the "Japanese style order". Miyake Hidetoshi (三宅英利) said, "In Japan, after the Edo era, it became an opportunity to establish a military supremacy for the various nations of the continent to the Japanese. It expanded the historical supremacy hall (Shinhwa legend, Imna Ilbu headquarters, Shilla tributary) It was reflected in the policy of the aftermath, which gave historical rationality to the diplomatic sensation based on the military power, and it formed the logic to justify the continental invasion. Confucianism must be presupposed after the Imjinwaeran (Japanese Invasion of Korea in 1592) and Jungyujaeran(Japanese Second Invasion of Korea in 1597), which directly influence the telecommunications industry. As world view was the same as the ruling ideology of the Tokugawa shogunate, Fujiwara Seika(藤原惺 窩), Hayashi Razan(林羅山), Yamazaki Ansai(山崎闇斎) etc. of the Korean Zhu Jing school evaluated the study of Lee Hsien as a doctrine. A lot of Japanese Confucians and Buddhists came to the guesthouse of the Joseon Communication Office and its attendants, and they received the teachings of Toegye and welcomed the messengers as messengers of culturally advanced countries. However, there were Confucian scholars who disagreed. Let them develop their attitudes toward the so-called dualism centered on the following representative Confucian scholars. It is interesting how the Japanese formal poetry literature haiku was presented to the Korean news agency. Maeda Shigemichi, the ninth lord of the Kaga clan, who received a commemorative gift of souvenirs from the shogunate, was the most famous woman in the modern era of Japan. He was a haiku poet, Kagano Chiyo- Is the first person in the history of visiting telecommunication companies to put the commoner literature haiku of Japan in the public literary space. Matsuo Basho and Yosabuson in the private literary space sang Joseon news agency, but the public appearance of Haiku may be the personal intention of Maeda Shigemichi, I would like to pay attention to the point of excavation of Japanese culture which did not abolish. In fact, there were some people who enjoyed waka and haikai. For example, Park Duk-won, a vocalist who performed the telecommunications company in 1748(Hyeong-1), translated the song and haikai freely. According to the names of telecom attendants (Jin Young-mi) appearing in Joseon and the Japanese literature, it is regrettable that the name of Park is not shown. Therefore, I think that the existence of Pak Deokwon is not a backdoor party but a communist party. I would like to be an anonymous educator of a communication group symbolized by 'Pak Deukwon', who is considered to be considered an extraordinary work that simultaneously performed the duties of a diplomat and an interpreter in order to deepen understanding of Japanese culture. It can be said that the late Joseon and Japan both had time to confirm themselves through the experiences of other as a communication company. It attempted to solve the misunderstanding of Joseon and Japan by literary imagination, escaping the symmetrical political diplomacy discourse that inherited the reappearance and merging of closed history. And to reconstruct the literary discourse on a level different from the international situation in East Asia that has penetrated modern times. Though it is a destiny that can only be broken by eternal parallels, we have to find a single point of contact. It did not form a gigantic discourse, and it can be said that it originated from the simplistic literary demand of nature and life from the bottom.