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The Tales of Searching for a Father is about a story of finding a lost father due to a family breakup or his disappearance. In a patrilineal society, a father figure, as the leader of a family, takes an important role in the lives of his children. Considering that the absence of a father can cause serious problems in his children's survival and social lives, it seems natural that the motif of finding a father is important in Korean literature. The motif has been adopted in poetry, folktales, and fiction works because it can attract people's attention, stimulate emotional responses, and provide moral teachings. The embodiment of the motif in literature can be found in the mythof Chumong, folktales, premodern fiction works, andcontemporary fiction works. For example, the motif is not only included in The Tale of Ch'oe Ch'ok which deals mainly with the Ch'oe family's separation and reunion, but also in the Tale of Yu Ch'ungryol and Tale of Hong Kiltong. We can expect that those stories can bring a new perspective on interpreting Korean literature if they are examined through the lens of the motif of finding a father. It is adoptedthroughout and becomes an important theme in Korean literature. Thus, tales containing the motif are worth examining in the context of East Asian literature and, furthermore, world literature as well.

The paper analyzes personality and paranoid characteristics in <Heomisu who recogniged nephew borned with grudge>. In <Heomisu who recogniged nephew borned with grudge>, main characters are Heojeok, father of Heojeok and Heomisu. These are uncle, father and son in a family relationship. For analysis of stereoscopic figures, <Heomisu who recogniged nephew borned with grudge> was compared with the other two works. The compared works have identical character structure with <Heomisu who recogniged nephew borned with grudge>. But Position of uncle and his son was further highlighted. The results are as follows. The nature of my father is timid, weak self-confidence and anxiety. My father was an effort to change the nature to protect children. In the work, Heomisu was a great person. But the truth is that he was ruthless parents. Personality characteristics of heojeokui is aggressive. In the <heomisu who recogniged nephew borned with grudge>, the epic was progresses in the view of heomisu. and The <heomisu who recogniged nephew borned with grudge> was the epic of pushing children. Heomisu's discretion is similar to that of the paranoid.

The aim of this article is to clarify a work which <Yong-bu-Jeoun(慵夫傳)> focus on the problem of Seclusion Lonelier(은둔형 외톨이) and that person's recovery process. Until now, <Yong-bu-Jeoun(慵夫傳)> has been studied for the type of Ga-Jeon literature(假傳體 文學), satirical prose(諷刺 散文), lazybones story(게으름뱅이 이야기). You will see this article attention to the literary epic for Seclusion Lonelier(은둔형 외톨이) in this time. Specifically, in the second chapter, we investigate the interaction between ‘Yong-bu(慵夫)’ of <Yong-bu-Jeoun(慵夫傳)> and Seclusion Lonelier(은둔형 외톨이). And then we suggest the form of ‘Yong-bu(용부)’ is similar with Seclusion Lonelier(은둔형 외톨이). In the third chapter, we suggest Seclusion Lonelier(은둔형 외톨이) and that person's recovery process account for the change of the phenomenon appears that ‘Yong-bu(慵夫)’ meeting ‘Gn-su-ja(勤須子)’. Especially, ‘Yong-bu(慵夫)’s suggestion for ‘Gn-su-ja(勤須子)’ is very important because the suggestion point out the harmful effect of the work-aholism(일중독), and also the suggestion of ‘‘Gn-su-ja(勤須子)’ who worried about ‘Yong-bu(慵夫)’'s saying has similar significance because the major therapy for Seclusion Lonelier(은둔형 외톨이) is the suggestion of play. That is not for the suggestion of work. After that, We could establish literary therapeutic effect about Seclusion Lonelier(은둔형 외톨이) by utilizing Seon-gan(성간)'s <Yong-bu-Jeoun(慵夫傳)>.

The purpose of this paper is to report about how to adapt from Korean tales on the coastal road in Jeju island. The 'Story' which mentioned by tourism studies is same with that in literature, yet each meaning is different in practice, and we found out what points are different each other. In this case, it would be better for us to figure out somethings we have to pay attention and pros when we keep our view in literature, and then present ideas about plan of place storytelling adapted from Korean tales than to debate the definition of storytelling. In this paper, we focus on storytelling to deliver meanings and to be moved to tourists, and find out some cautions as below;i) If tourists cannot understand a legend about someplace, we cannot expect a new type transmission. ii) If a story don't have any relation with the site, we have to make probability. iii) We can success to make each other communicate more lively. We can set four development types via those. i) The basic type which can deliver stories to tourist easy. ii) The photo-telling type which can creative many Host-generated stories. iii) The show type in order to stimulate curiosities of tourists via documentaries or animations. Also we have to pay attention as belows in order to make ideas come true. i) Organic convergence between storytelling ideas and construction plan ii) To check construction budget, possibility of realization in technical and maintanence. This paper has an fatal error that we try to access to generalization with just this case. It will be maken up for the error as we'll report many cases about place storytelling.

Rain comes fairly from past to present, from east to west, so effect from it and our cognition and feelings are not much different with west's. But east and west's symbolizing literary and a basis for recognition will be different. Investigating about rain's reality and the meaning of connotation in Korean Classical poetry can helps separating rain's traits of each reason. Investigation of some themes in literature is the basic of understanding about literary words and literary symbols. In this article, basis with these debate and will separate the meaning of rain in the original meaning and reflection of people's mind and will analyze its reality and understand the meaning of it. First, rain is work for the theory of nature(climate urea, index of season, and catalyst for extinction and purification) and second, it works for symbolizing personal lyricism(metaphor of tears, surrogate of impressions, hardship․ trial and obstacle, and support material of elegance and interest). If literary figuration of rain and its ability can be available to today's popular songs and can found similarity and difference between classic literary then experience of theme can be very important in side of the communication of literary, and for this access of theme should be the basis of experience.

This paper was made an attempt to clarify the feature and significance of the weather record and expression ln-the mid 16C through Mi-Am ilgi(眉巖日記). The weather is a formality element in journal. However, Mi-Am did not regard weather as a formality element, but also had concern the people, politcts and the life of his own associated with weather. And he recorded the change of weather in journal. Thus his record have a significance in the way that he realized the weather influence all sorts of things phenomena and expressed his feelings in journal.

The present paper reviews four series novels written in Korean vernacular in the 17th and 18th centuries--The Story of So Hyeon-seong (Sohyeonseongnok), Three Generations of the Soh Family (Sossisamdaerok) and A Dream of Two Dragons (Hyeonmong ssangnyonggi)--to examine how parents in the novels interact with their children. A special focus is given to the virtues taught to the children and the way they are disciplined. Since these novels' main theme is the family's prosperity and the succession of their bloodline, important implications can be drawn from the way how their characters try to pass on certain values and attitudes toward life to their children, and how they educate them. Accordingly, the study analyzes the parent-child relationships in these novels based on the following four patterns: 1) father and son (a father who is stern to his son but occasionally expresses warm fatherly affection); 2) mother and son (qualities in a mother, which are generally assumed to have been inherited by her son); 3) father and daughter (a father who recognizes his daughter's talent and educates her); and 4) mother and daughter (a mother who considers her daughter as her alter ego, and thus who is even stricter to her). These relationship patterns reveal the interest, duties and wishes of women in noble families, who composed the main readership of the novels at the time of their publication.

The aim of the study is to understand the dynamics of authentic precedents in the Korean Long Piece Novels and its impact on the reading process. The authentic precedents in the Korean Long Piece Novels play a number of roles for the readers to be absorbed in the story. First, the authentic precedents in the Korean Long Piece Novels represent the level of knowledge and culture of the women in noble families and thus produce intelligible reading context for the readers. Second, authentic precedents allow readers to understand their exact meanings, because authentic precedents with the same meanings are expressed in various formats, such as in words, phrases or in sentences. In addition, readers are able to learn knowledge and culture from reading Korean long piece novels by reviewing what they had previously known. Third, an identical form of authentic precedents may reinforce Confucian notion or realistic situational logic within a single text. Through such reading process, the readers are able to develop a perspective to understand the multifaceted meaning of the text.

This is a paper on a general opinion about a classic story <Woonyeong-jeon> and its possibility for healing text. This study is subject to its nowness and especially I have possibility in mind that mental agony of people today can be cured by a classic story. This story is built around Woonyeong's suicide and it ended in tragedy. There will not be one reason what caused her to commit suicide. Mixed emotions related to her growing up affects her suicide. Woonyeong left her parents when she was thirteen and started living in the court. As she was growing up she reached her scholastic achievements, but she realized that they are useless things for her. She finally has lost all sense of direction in her life and melancholy feelings crept ever her. She tried to look for a new way out, meanwhile, she met Kim-jinsa and fell in love but her love for him did not come about. Even though she was a court lady, Woonyeong thought it's not a sin to love someone other than a royal family. Ahnpyeong-deagun, King Sejong's third son had favored and trusted her. So she felt guilty about giving away the love he gave her. Eventually, she killed herself and she said sorry about her deed as she left. She had been under a lot of pressure and put the blame for all situation on herself, so these feelings drove her to despair. The tragedy in <Woonyeong-jeon> can function as a curer on depression or suicidal tendencies. It's because <Woonyeong-jeon> describes delicately various human psychology beyond the simple structure of comeuppance and it made up of a process confirming emotions that arise in every situation. Reading the tragic story, in the process, readers face up to their mental agonies and they can find out the cause of them. As they brought cheer to grieving Woonyeong, relatively they feel less tragic about their circumstances. Reading process is analogous to that of conversation. It can be a psychotherapy telling someone their troubles or listening to someone's troubles like them. In the process of their reading, they can have a chance to heal their pains through talking to a character who are in the same boat. Reading a novel can't be laid a person under necessity. So you can be flexible in a mood of melancholy that comes in and out. Readers can give vent to and relieve a lot of emotional baggage by describing their 'feelings' that is hard to put into words. This is a novels' trait that most normative papers with educational purpose don't have.

This paper examines Seol, Gongchan-i, which was translated into Korean in the mid-17th century from Seol, Gongchan-jeon written in Chinese by Chae, Soo in the beginning of the 16th century. Seol, Gongchan-i is significant in that it is the first excavated document which is directly related to Seol, Gongchan-jeon that incurred the biggest slip of the pen in the Joseon Dynasty. It has been spread to the public and enjoyed in Korean, having travelled through the temporal gap of 160 years, although it was declared as a forbidden book. Seol, Gongchan-i, is also significant in itself as a literary work in that it depicts the contemporary people's fear and curiosity for death and love for life, by dint of a bizarre phenomenon of 'possession,' in a simple manner. The attitude towards life and death was read from Seol, Gongchan-i, in terms of horror for death, interests in death, and an outlook on afterlife. The story describes the rendezvous between humans and lemures, in which the appearance of lemures is not given in detail. However, the description of a spirit in Seol, Gongchan-i is different from that of a spirit ideologized in the framework of Confucianism in that the spirit causes a sensation of fear by harming and deforming the person who is possessed and other people, to resolve his sorrow. This feature of spirits, not affected by Confucianism and attempting to resolve regret by intentionally instigating terror, is originated from a realistic view on death, which is based on the longstanding shamanistic religion. In Seol, Gongchan-i people regard a spirit as an object of fear and try to exorcise it; on the other hand, they ask the spirit about posthumous life and gratify their curiosity. Their questions for Gongchan and Gongchan's portrayal of the other world is fairly realistic and ordinary. Only 40-li away from humans' abode does this other world exist, in which everything, including familial relationship, social positions, and tax, is the same as this life. This must be from the contemporary people's imagination that was trying to narrow a psychological distance between death and life, by decreasing the physical distance. In this idea there appears to be a wish that the next life will be an ideal time and space in which this life's hardship or absurdity can be settled. This wish does not come from thoughts that affirm and desire the next life; rather, it is a kind of strength that affirms this life, which is full of suffering, and it is a vicarious experience through an imaginal space while praying for individual luck. Seol, Gongchan-i talks about fear for death, curiosity about afterlife, and overcoming this life's difficulty in the next life; however, it actually centers around a 'perspective on life and death based on reality' since it consists of fear and curiosity that stem from attachment to this life. The tendency of pursuing the reality-oriented view of life and death, which admits a ghost resembling a human, is discovered in shamanism, folk songs, and tales. It must be derived from a very realistic and simple understanding of life and death, as opposed to the philosophical standpoint.

The purpose of this essay is to examine the expression of respecting the memory of mother and identify the meaning in connection with Consciousness on family, by studying Korean Classical Long-piece Novel <Boeungiurok(報恩奇遇錄)> which had been enjoyed form the late years of the 18th century to 19th century. <Boeungiurok(報恩奇遇錄)> set up the protagonists' mothers died unlike other general Korean Classical Long-piece Novels, and shows various ways of cherishing their deceased mother continuingly. This is the exceptional situation considering most Korean Classical Long-piece Novels show death of people and memory of them at the end of the stories where the completion of the family has been achieved. Furthermore, <Boeungiurok(報恩奇遇錄)> describes the series of actions that protagonists look back upon the memory of their mothers sincerely as it choose their mothers for the deceased who are the closest kinships and also the most emotionally intimate people. Especially Mrs. Yang, who takes large part of this novel as one of the objects of the memory, is very true to Confucianism. Her ideology creates the tension in this story conflicting with her husband who is trying to sustain his ruined family by engaging in the commerce. Therefore the memory of hero's mother is been expanding to accomplishment of family restoration in faithful way to Confucianism beyond missing to the deceased. The way to commemorate the memory of the deceased mother is moving toward stricter obedience of proprieties as the family restoration is being achieved in this novel whose plot unfolds in the way of restoration of ruined family. From this it is confirmed that the memory of the mother is not only to seek communication with the deceased but also a symbol of practice of Confucianism and family restoration. The way of cherishing the deceased mother described in <Boeungiurok(報恩奇遇錄)> carries a meaning as it shows one way out of various figurations of Consciousness on family in Korean Classical Long-piece Novel.