This paper aims to provide an in-depth comparative study of the philosophies of Aristotle and Al-Kindi, focusing on the mutual influences between them. Aristotle, who was raised in ancient Greece, established numerous philosophical concepts that deeply influenced Western thought. Conversely, Al-Kindi, who emerged within the Islamic world, played a pivotal role in translating and developing Greek philosophy within an Islamic framework. The paper explores the similarities and differences in their philosophical methodologies, their concepts of the mind and soul, and the impact each had on the development of philosophy and science within their respective civilizations. It also discusses how Al-Kindi integrated Aristotelian philosophy with Islamic thought and the subsequent influence on Islamic philosophy. The study employed a descriptive-analytical approach and reached the following conclusions: Both Aristotle and Al-Kindi utilized advanced philosophical methodologies that included logical thinking and critical analysis, despite their different cultural contexts. Aristotle focused on dividing the soul into vegetative, animal, and rational parts, whereas Al-Kindi focused on dividing the mind into various types, including potential intellect and acquired intellect. Aristotle significantly shaped Western philosophy, while Al-Kindi contributed to the transmission and development of Greek philosophy within the Islamic framework, enriching philosophical and scientific thought in the Islamic world. While Aristotle worked within a purely philosophical framework, Al-Kindi combined philosophy with Islamic religious teachings, adding a religious and ethical dimension to his philosophy.

French Missionary Dallet (1874) introduced Tcheonzamun (‘the thousand character essay’ in English) to the Western world. It is firmly believed that Tcheonzamun was the work of Chinese people (Han, 1583). Recently, several researchers found that Tcheonzamun poems were well translated on the basis of Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023) and through the meaning of Chinese character on Tcheonzamun (Park et al., 2021). Chinese people and Korean people commonly use Chinese character. However, there is a big difference between Chinese language and Korean language (Dallet, 1874). The grammar is really different. Korean grammar is SOV style, while Chinese grammar is SVO style like English language. Here, S indicates subject, and O does object, and V does verb. Therefore, both the translation through Korean grammar and through Chinese grammar must be quite different. Somewhat old Tcheonzamun book (Han, 1583) was utilized as the material of this work. And the range of this study is (Tcheonzamun 161st-176th). This work concerns the study on Tcheonzamun translation of a poem. The title of this study is ‘My husband! Look on the bright side! (Eo-mo Zeo-leon!) (Tcheonzamun 161st-176th)’. The theme of this research is as follows. 161-164 女(Yeo) 慕(Mo) 貞(Zeong) 烈(Lyeol). “어머 저런!” Eo-mo Zeo-leon! My husband! Look on the bright side! (Eo-mo Zeo-leon!).

French missionary Dallet (1874) wrote in his book that Korean language is different from Chinese language, and he wrote that ‘The thousand character essay’ was utilized in old China for instructing Chinese character to their children. ‘The thousand character essay’ is called in Korea as ‘Tcheonzamun’. Is it possible to translate well ‘The thousand character essay’? It is frequently translated that every 4 letters of ‘The thousand character essay’ (Tcheonzamun). The present researcher called the 4 letters a line. Sometimes, 8 letters (two lines) of Tcheonzamun can be translated together. But translation of 16 letters (four lines) for Tcheonzamun is not seen. The present researcher calls these 16 letters a poem, Tcheonzamu poem. But Park et al., (2021a; 2021b) translated several poems of each 16 Chinese letters. The theme of the poems is usually ‘the love between the husband and the wife’. But in the present work, the theme was not ‘the love’ but ‘the study’. The present researcher used somewhat old book of ‘The thousand character essay’ (Tcheonzamun) written by Han (1583). And the range of this work is (Tcheonzamun 097th - 112nd). There are two methods for the translation of ‘The thousand character essay’ (Tcheonzamun). The first one is through the meaning of Chinese characters, and the second is through Korean pronunciation of Chinese character from ‘The thousand character essay’ (Tcheonzamun). In the present work, the researcher tried to translate through the meaning of Chinese characters on Tcheonzamun. This is the translation of a poem of ‘The thousand character essay (Tcheonzamun)‘. The range of this work is (Tcheonzamun 097th - 112nd). And the title of this work is ‘A word for the chemistry by the person who disliked the chemistry (Hwahagpogizaga Sseuneun Hwahag Iyagi) (Tcheonzamun 097th - 112nd)’. The results obtained are described as follows. <Number in Tcheonzamun Chinese characters (the pronunciation on Korean language and written in English alphabet)> 097-100 弔 (Zo) 民 (Min) 伐 (Beol) 罪 (Zoe). You think “I did not study well (罪), so I did hurt (弔) my neighbor’s sentiment (民)!” But do not scold yourself (伐), please! 101-104 周 (Zu) 發 (Bal) 殷 (Eun) 湯 (Tang). Do not study hard in order to take a good result at once! In order to get the significant and rapid effect (湯) for the major parts (殷), you must get even the slow response (發) for the smaller parts (周) all of the surface. It is important to do the advance little by little, and here and there. 105-108 坐 (Zwa) 朝 (Zo) 問 (Mun) 道 (Do). If you can get up early in the morning (朝) and you can sit (坐) and study hard until the late night. It will be very nice, isn’t it? But in order to do well this work of the study, you must be willing (問) to do it, and you must have the motive for this work. The study, it is not forced to do (道) so. 109-112 垂 (Su) 拱 (Gong) 平 (Pyeong) 章 (Zang). Do you want to do the study all the time (平)? Do you want to become the talented person (章)? Please do not delete the thought of studying, even if the place is not favorable (垂) for the work of study. If you do not abandon the thought of “I will do my work of this study!”, and if you continue this thought even at the place unfavorable. You will become such a state as you want to become (拱).

French Missionary Dallet (1874) wrote in his book that there are many difference between Korean culture and Chinese culture. It is well known that Tcheonzamun (The thousand character essay in English) was written by Chinese people (Han, 1583). However, some researchers assumed that Tcheonzamun was created by Korean-language speaking people (Park et al., 2021; Kim, 2023). Tcheonzamun (千字文) means the thousand (千) character (字) essay (文) in English. There are several methods for the translation of Tcheonzamun poem. The first one is on the basis of Korean pronunciation of Chinese character on Tcheonzamun (Kim, 2023). The second one is through the meaning of Chinese character on Tcheonzamun (Park et al., 2021). This work concerns the translation of the Tcheonzamun poem (Tcheonzamun 161st-176th). The title of this study is ‘My mother Hyeonhi, you have devoted thirty years for your five children! (Tcheonzamun 161st-176th)’. The theme of this research is as follows. 169-172 知(Zi) 過(Gwa) 必(Pil) 改(Kae). My husband! You have made (知) me sad (過), and then, you must (必) be going to replace (改) my unhappy emotion into the bright mood again!.

The quality of human resources at private universities in the Mekong Delta is pivotal to the region’s socio-economic development and the success of its higher education system. Despite notable growth, these institutions face underqualified faculty, limited professional development, and insufficient industry partnerships, which hinder their ability to meet the demands of a competitive job market. This paper adopts a mixed-methods approach, combining qualitative and quantitative research techniques to explore the key issues affecting human resource quality at private universities. Through surveys and interviews with faculty members, administrators, and industry stakeholders, the study gathers insights into current challenges and potential areas for improvement. Additionally, the research analyzes secondary data from policy documents, institutional reports, and case studies of successful models from other regions and countries. The findings emphasize the necessity of comprehensive faculty development programs, including ongoing professional training, research opportunities, and competitive compensation to attract and retain qualified educators. The study also underscores the importance of aligning academic programs with industry needs through enhanced collaboration between universities and businesses. Furthermore, government support in the form of policy reforms, funding, and quality assurance measures is deemed essential to create parity between public and private institutions. Moreover, the research highlights the need for digital transformation at private universities to address the rising demand for online and hybrid learning models. By leveraging a robust methodological framework, this research provides actionable strategies for private universities in the Mekong Delta to strengthen their human resource capabilities and produce a skilled workforce that supports regional and national development.

French missionary Dallet (1874) wrote in his book that there are many differences between Chinese culture and Korean culture. For example, the language and the origin are different. Several researchers studied the relation between Korean language and Persian language (Park et al., 2019; Kim and Park, 2022). But it is so strange that Korean language and Persian language are similar. Because Korea is very distant from Persian countries such as Iran, Afghanistan etc. The present researcher chose randomly Persian words. And the researcher compared the pronunciation of Persian words with that of Korean words. And the present researcher used a Dictionary of Persian/French and French/Persian (Bau, 2008). The title is ‘Are they similar or are they same origin, Persian language and Korean language? (0182-0195)’. The results obtained are described as follows. <number Persian word (its meaning) Korean word (its meaning in English)> 0182 Allah (the Lord) Alla (You, know this thing!) 0183-1 Siga (temporary marriage) Siga (The house of husband for the wife) 0183-2 Siga (temporary marriage) Si-zib-ga (You, take your husband!) 0184 Baladiya (municipal staff or office) Eo-la-di-ya (Oh, it is so good!) 0185 Dalil (argument, justification) Dalil (to run, to dash, to gallop) 0186 Bela waqfa (non-stop) Byeo-la wae-geup-hae (Oh you are strange! Why are you so busy and so fast?) 0187 Mahz (pure, only) Mat-i (the eldest child) 0188 Dar dadan (fire the lamp, cigarette) Zal tada (to burn well) 0189-1 Sad (cataract, waterfall) Sod-a (to soar, to rise) 0189-2 Sad (cataract, waterfall) Ssod-a-zyeo (a rush of water comes) 0190 Emza (signature) Imza (Hello my wife!) 0191 Tatran e talk (the root of the alder tree) Tal-an-e talk (the chicken, the hen, or the cock in the moon) 0192 Tatran e talk (the root of the alder tree) Teot-an-e talk (the chicken was taken in the trap) 0193 Pardaxtan (to pay, to proceed) Bba-reun dalk tan (to ride on the fast chicken) 0194 Pardaxtan (to pay, to proceed) Pa-reun dalk tan (to ride on the right chicken) 0195 Ezharat (to determine, to decide, make up one’s mind) E-za-ra (You, the child! Be grown up!).

French Missionary Dallet (1874) described the difference in his book between the Chinese culture and Korean culture. In his book (Dallet, 1874) ‘the thousand character essay’ was introduced. In Korea, this book was called as Tcheonzamun (Han, 1583). Koreans and Chinese people commonly used Chinese characters. But the grammar between these two countries was different. Therefore, the translation is quite different between on Korean language and on Chinese language. The method of the present work is on the basis of the meaning of Chinese character of Tcheonzamun (Park et al., 2021). If we note that the order of the four Chinese character were (A B) → (C D) in Chinese grammar. The translating order for this Tcheonzamun poem is (D C) → (B A) in Korean grammar. Therefore, the meaning becomes different between the two methods (between Chinese and Korean versions). This work concerns the translation of the Tcheonzamun poem (Tcheonzamun 161st-176th)’. The title of this study is ‘My husband! You must become confidential with me (your wife)! (Tcheonzamun 161st-176th)’. The theme of this research is as follows. 173-176 得(Deug) 能(Neung) 莫(Mag) 忘(Mang). My husband! Please do not (莫) forget (忘) the fact! Then, you can (能) do the thing practically (得). This is the explanation of ‘be talent (才)’ of the second line. In this sentence, the order of translation is same to Korean grammar.