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This article examines cultural meanings of the travel done by colonist, Heo Heon(許憲) from May 20, 1926 to May 10, 1927. Heo Heon’s travel does not have a frame of either orientalism or occidentalism; rather, it places a heavy emphasis on the people of a small and weak power, political sympathy and solidarity among nations of (anti)colonies, or the exchange of political programs. In other words, it was not the knowledge of hierarchical world such as a superior representation of western civilization or the discovery of the other that Heo was going to pursue. It was the travel that linked the points of possible solidarity-parties like newly-rise independent states, small countries but with a power and labor parties within an empire. Heo’s travel was not the records of admiration for such development of western cities, but the accumulation of mind concerning international solidarity and sympathy among oppressed nations. Heo Heon’s An Around The World Travelogue, serialized in 『Samcheonli(三千里)』 ever since the popular magazine had launched, highlighted the issue of ‘event’ not the matter of representation as an important descriptive target in the itinerary. Especially, Heo’s travel reveals the contemporary problems with the expression of ‘impossibility of representation’; for example, crucial matters such as ‘socialism’ and ‘independence of nation’ were described with expressions ‘the Soviet union unable to write’ and ‘the events of unspeakable’ respectively. The itinerary showing the territory of the (im)possibility of representation was the calling of a different geopolitics, and also the disclosure of crippled-political features of those days. Heo’s An Around The World Travelogue, largely published through a popular magazine was the record of the most influential person of politics. Therefore, it is not too much to say that the itinerary would play a pivotal role in the transition of contemporary society. Moreover, Heo’s issue rose by evoking the international political matter of solidarity as a geopolitical problem, conquering the conservative formular like the western for enlightenment or un-representable cultivated progress. Heo Heon’s travel would submit a claim for geopolitics of solidarity which is distinguished from geographics of imperialism.

Ecofeminism is a complex concept that combines ‘eco’ meaning ecology(or the environment) with ‘feminism’. This started with homodonty; awareness which is closely connected with nature and repression organization put on women. This thesis is looking into the world of Han Gang’s work with her novel 『Vegetarian』 as the center from a ecofeminist point of view. So far, There has been no study that comes at the world of Han Gang’s work from a ecological point of view. It is a fact that a meaningful spectrum Han Gang’s work involves is too wide and deep to lock it with the roll of ecologism. But, I think that we need our study like this since aesthetic strategy has women approach nature and multi-layered meaning derived from that are very different. Our study is dividing her novel into three parts; ‘the refusal of eating meat’that exposes violence against nature and women and a dominant logic, ‘exposing breast’ which is an act of incantation getting rid of world’s violence, and ‘being plants’ which makes ecologism’s finality into the processing.

This paper reviews 19 Joseon visit Report written by Chinese of Qing Dynasty era. It also examines how they have been passed on to the current generations and what their characteristics are. The Joseon visit Report of Qing Dynastic era can be divided into three categories. The first is traditional delegation Report. The second is written by diplomats and military personnel in order to correspond to occurrence of important political events in the late of 19th century. The third is merchant and traveler's record of personal experience since the opening of port. When the Qing Dynasty era was written only the 5 Joseon visit Report by the traditional delegates, but between 1882 and 1884 as many as 15 Reports have been published. For LimOh military rebellion and political purposes, market research increased visitors, their Reports are showing the process of change the relationship between Joseon and the Qing Dynasty

At the end of Japanese colonial period, munitions factories and arsenals of Japanese leading monopolistic capital were built in Bupyeong. Consequently,civil engineers and day laborers as well as other workers and engineers, who desired to work in the factories, commenced to migrate from all over the country or Japan. This indicated that Bupyeong was a place the Japanese monopolistic capital intended to make as a transnational industrial area, precisely speaking, a place where the labor forces within Greater East Asia Co-prosperity Sphere could ‘freely’ move. But these factory operations stopped upon liberation. Right after liberation, most of Bupyeong area was agricultural area and just some business district was formed around Bupyeong station where service industry grew. Geographically Bupyeong was functioning as a settlement for the compatriots who returned back from Japan or China like Shanghai and Beijing right after liberation. The war victims most of whom were absolute relief recipients had to sleep out in the open under the worst sanitary condition especially due to a serious shortage of house. During the Korean War, the refugees from Pyeongan Province and Whanghae Province were entering through Incheon Port and settled down in Bupyeong. More than 60% of those refugees were also relief recipients under a serious threat of livelihood. The war victims or refugees settled down in several parts by individual but in many cases they settled down in a refugee camp or in a place as a group by the settlement policy such as cultivation of tideland or wasteland. The natives sometimes even kept a jealous eye on the refugee-migrants who had strong ability to maintain their livelihood and became superior economic power than the natives so that they led the commercial supremacy in Bupyeong market. Bupyeong’s image that it was a place where many of refugee camps for war victims and refugees, collective farm for wounded soldiers, Hansen’s disease patient camp, prison and enlightenment facility for tramp were located was projected onto ‘locality of otherness’. In other words, Bupyeong citizen thought Bupyeong was still a segregated space neglected and excluded in Incheon even though it was incorporated into Inchoen-bu in 1940. Meanwhile, one of the most important thing that acted on Bupyeong’s image in 1950’s and 1960’s was ASCOM and its neighbored military campside town,which were formed due to the U.S. Forces’ takeover of the Japanese military arsenal after liberation and became a center of Bupyeong’s local economy in that era. Strangers came into Bupyeong for the purpose of getting a job in the U.S. camp, making self-employed business toward U.S. soldiers and military campside town or making other commercial activities. The image created by the migrants around the military campside town in 1950’s ∼1960’s acted on forming locality called Bupyeong’s military campside city.

After amity of Korea and China many Koreans have emigrated to China,especially Shandong Sheng. Geographically Shandong Sheng of China is an advantageous region for Koreans and for the open policy of China. Shandong Sheng is recognized as gateway for foreign opening in China. Because of these external causes the most of Koreans in China have lived in Shandong Sheng. In modern ages, Korean Protestantism has done the overseas missionary work in Shandong Sheng for the first time. After China had become Communist China, this missionary work has ceased. Since the reform and the opening of China, Koreans have immigrated into Shandong Sheng, and Korean religions have been branched in Shandong Sheng. The purpose of this paper is to look into the Korean religions in Shandong Sheng and to deal with the characteristics of them. There are Korean Protestantism, Korean Catholicism, and Korean Buddhism in Shandong Sheng at present. Because of the Chinese laws about religion few Korean New Religions are there. Only Daoism, Buddhism, Islam, Catholicism, and Protestantism are recognized as religions in China. Besides the denominations of Protestantism aren’t allowed in China. Therefore there is no denominations in China, as there are the Presbyterian Church, Methodist Church, and Evangelical Holiness Church and so on in Korea. Among those three religions, Protestantism is a most active religion. There are Catholic communities in Qingdao, Weihai, Yantai. A few Buddhist Temples are In Qingdao, but Buddhism isn’t active in Weihai and Yantai. I hope that Korean Buddhists will pay attention to the missionary work about Koreans in Shandong Sheng.

The wide range of Zhu Xi’s scholarship can be broadly encapsulated into two categories—foundation of an enduring moral metaphysics and the establishment of normative culture. And each of them corresponds to the Mencian tradition which emphasizes the self-discovery of moral norms and the Xunzi’s tradition which underscores the necessity of objective behavioral rules and individual’s obedience to such objective rules, respectively. So far, these two polarities embedded in Zhu’s moral philosophy have been suggested by modern scholars,but it remains unsolved how these two polarities could be reconciled in Zhu’s scholarship in general. The objective of my work is to suggest an answer to this lingering question through analyzing Zhu’s criticism of Su Che’s Ancient History, entitled “Gu shi yu lun.” In this work, Zhu criticized Su’s populist theory of cultural creation,and on this basis justified the exclusive authority of sages in establishing normative cultures. Particularly, I have approached this question from the perspective that if objective norms must have been created on the basis of human nature inherent in each and every individual person, the relationship between objective norms and moral agents should be understood in terms of autonomous “consent/refusal” instead of “obedience/disobedience.” Through this,I have drawn a conclusion that even though Zhu’s moral philosophy does not fully endorse individual moral autonomy, it has a structure which can reconcile the necessity of objective norms with the moral autonomy of individual agent.

This paper aims to analyze the personified Laws’ speech in Plato’s Crito. This speech is interpreted with respect to obedience to law and disobedience to law. According to the interpretation with respect to disobedience to law, Socrates don’t claim that even though the law is bad, we are obligated to obey it. But according to the interpretation with respect to obedience to law, Socrates claims the limit of obligation to obey the law that we are obligated to obey the law only if it is just,but he claims the obligation to obey it. Therefore focusing on the personified Laws’ speech, this paper, by arguing these three propositions(1. disobedience to law harms persons, 2. the relationship between citizen and state is analogous to that between child and parent, 3. the citizen makes a tacit compact to obey the laws), reveals grounds of obedience to law. So grasping these three propositions meaning, this paper shows these three propositions relevance. At last this paper provides Plato’s apparent reference that the law is to be obeyed only if its commands are morally just.

Role of persuasion in all human relations is necessary, and there is no human organization which does not depend on persuasion to alter the other’s mind and behavior. Likewise, persuasion plays a critical role in a situation of public speech where one’s argument and thought to be delivered. It cannot be a good speech without appealing and persuasive power no matter how rational and acceptable argument it is; debate is also limited to this sphere of communication. By focusing on persuasive aspect of debate, this paper reflects the method of rhetorical argument, one of the major factor that educe persuasion. It must be noted that in a rhetorical situation, the precise logical argument is less likely to possess a persuasive power; and there is a reason here that in rhetorics, method of rhetorical argument is used by the division of precise dialectical argument. Likewise the rhetorical situation, persuasion in debate is affected by complex factors. In debate, method of rhetorical argument could become one model since it is difficult to acquire the persuasive power solely with logical statement. This argument method is a unique that can have a public persuasive power; and is distinguished from the method of logical argument confined to the formative structure or characteristics of its argument. It is necessary to have a method of rhetorical argument which possess a persuasive power rather than a simple logical statement in debatable situation. A debater only skilled in method of logical argument, he or she is likely to face a contradictory situation where what his or her saying is right but not being able to persuade. This is why, in a debate, both rhetorical mind and argument method is necessary. This paper illuminates a rhetorical aspect in debate and suggests the method of rhetorical argument adequate to debate by focusing on Aristotle’s rhetoric inference.

The essay attempts to rethink the widely acknowledged notion that the ecologial writing is a minium writing weapon to tackle the European writing and limit of modernity. Most of the intellectuals paying attention to decolonial theory have arrived in limited ideas about the recent decolonialism. As a result, the recent debates on decolonialism have been deployed under the so-called “troika of decolonial theory”, advocated by Frentz Fanon, Edward Said, and Homi Bhabha. From this point of view, the essay purports to demonstrate that the unfamiliar theory of ecology and ecological writing is widely helping to overcome the limits of established decolonial wiriting and interpretation of text. To do this,from a ecological viewpoint, the essay attempts to re-read the irish text and irish decolonial poet Seamus Heaney’s poem “Gifts of Rain,” who was awarded a Nobel Prize for Literature in 1996. Heaney concentrates primarily on the origin and mother land of the conflict in “Gifts of Rain” through elegiac poems celebrating the identity, history, territory and tongue of his irish people. But his imagination and attitude of writing is based on not just a decolonial method and idea, but a ecological preoccupation on his “Mother Land.” He looks forward to finding out integrated moments in his land beyond the political, religious, and topological separations. From the view point of the ecological attitude, he finally enters into the deterritorial region against its dichotomous and counter-discursive tendency in decolonialism. Roughly speaking, some say that this new writing and epistemological method is just a utopian thought, but his ecological writing suggests that this is the most effective ways of making a new writing code and ethics moving from a silent spectator to a speaking actor in the world.

The purpose of this article is to analyze Director Bong, Jun-Ho’s three films,<Memories of Murder>(2003), <The Host>(2006), and <Mother> (2009), based on the conception of the materialism of contingency in an immortal society. The film <Memories of Murder> presents the process of murder from fact to memory. The film <Host> also presents the process of forgetfulness. The film <Mother> demonstrates a new insight of truth, recognition, and forgetfulness. With the analysis of these films, I argue that Bong’s films are based on L. Althusser’s philosophy. Indeed, each individual recognizes the immortality of its own society; but forgets the reality of immortal society so he/she would bear the immortal situation. In order to overcome this problem, it is necessary to rethink ‘agencement’ and ‘serie’ in our society.

Inzwischen hat sich die Umweltbildung in vielen pädagogischen Bereichen entwickelt. Dies gilt sowohl für den Rahmen des schulischen Bildungssektors als auch für den Rahmen des außerschulischen Bereiches. In den letzten Zeiten ist der Umweltbildung aber häufig eine Krise bestätigt. Die vorliegende Arbeit stellt die Frage, wie sich die krisenhaften Erscheinungen entwickelt haben. Gertrud Wolf hat sich schon in ihrer Arbeit dieser Verunsicherung der Umweltbildung angenommen. Zudem entwickelt die Autorin einen wesentlichen Beitrag zur Lösung der Umweltbildungskrise. Im Hinblick auf die Krisenbewältigung berücksichtigt sie den postmodernen Diskurs. Auf die Überlegung Wolfs beruhend befasst sich die vorliegende Arbeit mit der Beschreibung der Postmoderne und des Konstruktivismus. Mit ‘postmodern’wird eine gesellschaftliche Orientierung bezeichnet, die eine radikale Vielfalt von Meinungen, Lebensweisen, Umgangsformen und Denkmodellen gleichzeitig und nebeneinander akzeptiert. Die so verstandene Postmoderne basiert auf einem Weltbild, welches als durchgehend kulturell bedingt erscheint. Hier grenzt sich der kulturalistische Konstruktivismus vom radikalen Konstruktivismus. Dem radikalen Konstruktivismus ist vorzuwerfen, dass er die individuelle Konstruktion in den Vordergrund rückt und das Verhältnis des Individuums zu seiner sozialen Welt nicht angemessen berücksichtigt. Unbefriedigend bleiben nämlich die Antworten des radikalen Konstruktivismus darauf, welche Bedeutung Beziehungen, Machtverhältnisse für die Konstruktion haben. Im Gegensatz dazu integriert der interaktionistische Konstruktivismus soziale Aspekte in sein Konstruktionsverständnis und entwirft einen Begriff auch von sozialer Konstruktion und deren Rekonstruktion durch das Individuum. Bei der Re/De/Konstruktion von Wirklichkeiten beachtet und analysiert er die Bedeutung der kulturellen Interaktionen. Die vorliegende Arbeit vertritt die Meinung, dass der interaktionistische Konstruktivismus für die Umweltbildung in der Postmoderne nützlich ist.

This study is aimed on education of the lexicon of Chinese character focused on Korean education as a foreign language. The main purpose of this paper is to provide an effective way to skill up the lexicon of Chinese Character. A teaching strategy of the lexicon of Chinese Character is referred to look at contrasting features of the lexical analysis on Korean and other foreign languages such as Chinese, Japanese, Vietnamese. In this study, the level of the learner is to come up with appropriate educational strategies, such as the beginner, the intermediate and the high level. A study of the strategies on education of Sino-Korean words is to enhance the effectiveness of teaching methods of Korean instructor.

This study investigated and discussed three major topics related to metacognition: metacognition differences among university students based on gender, grade, age, and school location (in Seoul and other regions); the relationship between their metacognition and GPA; and the effects of the online notetaking strategy on metacognitin. In this study, the survey results of 1,017students (483 from five universities in Seoul and 534 from four universities in other regions) were statistically compared. The results indicate that there was no significant difference in metacognitive abilities between male and female students. However, significant variations in student metacognition were found on the basis of grade level, age, and school location. This study also demonstrates that students’ metacognition was significantly correlated with their GPA: compared to the students with lower metacognitive abilities, students with higher metacognitive abilities were more likely to maintain a higher GPA and take online notes while reading. While reading learning materials written by Korean and English, the students who chose online notetaking as a learning strategy had significantly higher metacognition scores than those who did not utilize the strategy. These results suggest that learners’ metacognitive abilities influence the selection of learning strategies they may use, which thereby has an effect on achievement and learning. Our findings also indicate that online notetaking is one of learning strategies that students frequently utilize to store information into their long-term memory in reading online and offline, which consequently enhances their academic achievements by improving their metacognitive abilities. This paper highlights that university students’metacognitive abilities might be developed by using learning strategies and tools such as online notetaking and that Internet and computer technologies will be increasingly helpful for teaching in the information age of the 21st century.

Il s'agit dans les poèmes d'Yves Bonnefoy de deux lieux, c'est-à-dire de l'“ici” et de l'“arrière-pays” qui s'opposent toujours l'un à l'autre selon la perception des sujets concernant le monde sensible. Une “rue traversière”croisée entre ces deux endroits symbolise le conflit des sujets qui errent entre l'écriture idéale utile à la création poétique et l'écriture réelle opposée à cette écriture. Leur désir vers l'“arrière-pays” augmente proportionnellement à leur désir vers l'écriture idéale. Le seuil entre les deux lieux est ambigu parce que l'“ici” disparaît tout de suite au moment de l'apparition de l'“arrière-pays” et ce dernier disparaît tout de suite au moment de la réapparition de l'“ici”. L'apparition et la disparition des deux endroits représentent l'espoir de l'écriture idéale ou le désespoir de l'écriture réelle inutile, développés durant la création poétique. Les deux lieux se rejoignent un instant pendant leur alternance. Un endroit révélé au moment de leur superposition peut être un “vrai lieu” perdu et oublié. Dans ce “vrai lieu”, les poèmes transcendent les doubles circonstances de l'écriture pleine d'espérance et de celle sans espoir, et affermissent le fait même d'écrire. Le “vrai lieu” semble être alors l'univers archétypal des sujets qui vivent dans la réalité de la création poétique. Pour comprendre cet univers,il faut une transcendance due à l'opération du conscient et de l'inconscient de l'être humain. Le problème du lieu est donc inséparable de celui de la vie réelle ou morale de l'homme. Ce point constitue une caractéristique fondamentale dans les poèmes du poète, avec le problème attaché à la conviction de l'écriture.