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This article aims to show how we have to read Korean Classical Literature in order to cultivate ourselves. Especially, calling into the question about the allegorical communication hitherto having dominated the reading of Korean Classical Literature, I suggests the poetic communication as an alternative method of reading. By classifying the reading of Classics as literal reading, receptive reading and reflexive reading, and interpreting them as Peircean Firstness, Secondness, and Thirdness respectively, I show that they construct the signifying process that is called semiosis. It means that they exist not by themselves in respect but exist as actual progressive stages in the act of reading. While the allegorical communication, where sender, receiver and context become transcendental origin, raises only the receptive reading, the poetic communication, where signification happens by diverse interactions among every elements participating in communication, raises the reflexive reading. In this article, I focus on the mythologization and the demythologization that came from these two readings, and make clear that, for self-cultivation through reading Korean Classical Literature, myths that came from receptive reading have to be demythologized by reflexive reading in poetic communication.

As a ‘free man’, human beings refuse to be subject to certain ideologies, religions, and principles. A man can have a moral qualities, moral characters and intellectual and emotional virtue through a education. This is called a liberal arts. Therefore, ‘liberal arts’ is the ‘elevation of humanity’ and is the ‘free-will of the man.’ On the other hand, the ‘war’ is the irrational behavior of human who are enslaved by the economy and politics, race and ethnicity, ideology and religions. The purpose of this paper is to study trauma caused by war through <Geomseung-Jeon> of Seokbuk Sin, Gwangsu. Also I studied how the historical narrative heals the wounds and trauma caused by the war. In addition, I studied the meaning as a liberal art of <Geomseung-Jeon>. <Geomseung-Jeon> is a retrospection of a monk, Geomseung who had participated in the Japanese invasion of Chosun Korea in 1592. He was a swordsman of Japanese army. There is the same story of Geomseung at <Haksanhaneon>, <A Bizarre Monk of Mt. Geumgang>. But a representation method of <Geomseung-Jeon> is different from <A Bizarre Monk of Mt. Geumgang>. In the case of <Geomseung-Jeon>, Geomseung is focalized by a certain person who is unsubstantial. On the other hand, in <A Bizarre Monk of Mt.Geumgang>, Geomseung is focalized by Maeng, Ju-seo who is a real person. Therefore, the narrator of <A Bizarre Monk of Mt. Geumgang> records the story of Geomseung as Maeng, Ju-seo saw it. But, the narrator of <Geomseung-Jeon> reconstruct the story of Geomseung by making a unsubstantial focalizer, a fictional witness. Through the narrative, wounds of war that Geomsa and Geomseung experienced when the Imjin War is vividly depicted in <Geomseung-Jeon>. In addition, by noting the ultimate cause of the wound through the story, the subject consciousness of narrator were emphasized. He, despite have excellent swordsmanship of ability, rather than raising the veterans in the war, were selected to spend hiding in the mountains. However, despite these selection, he did not eliminate anger. In addition, he is killed by another disciple that he helped. This means his ontological anxiety. His ontological anxiety to expose the absurdity of the Korean society, which is located at the root of war. If society institutional attrition exclusion in distinction without an admission the independence of others, in such a society, it is difficult to expect a complete mutual understanding relationship. In summary, <Geomseung-Jeon> is the text of the ‘liberal arts’ to look back to that of the Korean social issues lurking behind the war through the story of Geomseung and the bizarre monk of Mt. Geumgang.

The eventual ideal of male characters in the ancient novels was to be Gunja. Yuchun of <Yuhwagiyeon> was the same. However, different point from the characters of other ancient novels was, the main character Yuchun was 'sexually impotent'. In respect that he had no sexual organs, he had lost his masculinity. As he had married his wife hiding his defect, he was expelled by his wife and father-in-law when it was revealed. Nevertheless, Yuchun followed a road of 'Sugichiyin(修己治人)' in order to be Gunja. When investigating the process that Yuchun ascended Gunja, we can learn the meaning of Gunja of Joseon period. First, it is based on masculinity. Second, it shows crisis and insecure mind state of the male subject. Third, it reinforced solidarity of male community through being Gunja. As Confucius said, Gunja is a person who conducts right politics based on the moral cultivation. However, Gunja of Joseon should have combine both physical perfection and masculinity, besides moral cultivation. That is, the meaning of Gunja contained the authority and suppression of patriarchy. This research could determine that the men could not evade such norms through the process of Yuhyun's being 'Gunja'.

Chinese character was the cultural studies exclusive for the upper class during the Middle Ages. However, during the modern period of Korea, it came to be popular cultural studies through the Chinese letter textbook, Modern Study Materials for Writing Letters in Chinese. This research investigated the phenomenon of spread of modern study materials for writing letters in China since 1900. Through this, this research searched the point that the ability to write Chinese letters came to stand out as 'refinement of the modern people’. Modern study materials for writing letters in Chinese was a popular practical book, a kind of best-seller that sold the most among the modern publication. The first modern study materials for writing letters in Chinese, Kim, woogyun's <Complete version of Cheokdok(尺牘完編, Chukdokwanpyun)> was sold as many as Choi, nam-seon's <Simundokbon(時文讀本, the Anthology of Contemporary Writing)> or Lee, gwang-su's <Mujeong(無情, Heartlessness)>. The point that major writer of modern study materials for writing letters in China was a publisher proves that the Study materials for writing letters in Chinese left the publisher with profit. The three points that this research intended to focus on and determine in respect of this spread phenomenon of Modern study materials for writing letters in Chinese are as follows. First, literacy of 'writing' Chinese letters stood out as an important refinement of the public during that time. Second, among those who intended to acquire ability of writing Chinese letters, there were 'classical scholars', traditional intellectuals of that period. Third, 'Study materials for writing letters in Chinese' was popular, since the functional character of the genre, 'letter', was cognized necessary by the modern people. Through this Modern study materials for writing letters in Chinese, the public of that period got closer to 'Chinese characters' that symbolized the authority of the past, accordingly, Chinese characters became the refinement of the public. This has a significance to newly view the existing recognition of literary history that modern Chinese characters have merely declined.

Choi Chi-won(崔致遠) explained that Poonyoo(風流) is composed of Confucianism, Taoist, and Buddhism. The description has had a great influence on the Research of ancient Korean culture. However, there was some records more than before. There are many stories associated with one or several of them in Samgooksagi(三國史記) and Samgookyoosa(三國遺事). They have themes that differs from those of Choi Chi-won’s. That stories about Taoist and Buddhism are mysterious, but Choi Chi-won prefer practicality to mystery. So he emphasized the practicality of Taoist and Buddhism, not fall behind Confucianism. His concept is not that all of the Poongyoo itself, but show that all of the practicality of the several ideas.

The aim of this article is to survey the trend of Siga in first half of 17th century. In connection with the Political-Social spectrum in first half of 17th century, The trend of Siga is very multifarious and meaningful. And we are able to expect the new trend of Siga in second half of 17th century. The trend of Siga in first half of 17th century is summarized as following. First, There are various kinds interchange of repertoire in proportion to reestablish the Yeoak(女樂). Second, There is important honorable treatment to master in factions, and the separation of confrontation of Siga is extended. And the third, there is the change of position of the military nobility and the refinement of military nobility is connected the second half of 17th century. The new trend of Siga in first half of 17th century is summarized as following. First, There are two tendency between an attitude of feeling anxiety about the dejection of spirit of Sadaebu(士大夫) and one’s intense patriotism or indignation of the military nobility(武班). Second, We are able to comprehend 「Mumyungssi(無名氏)」 and 「Manhwoing- cheongryu(蔓橫淸類)」 of 『Cheongguyeongeon(靑丘永言)』 in connection with the women of the court and outer men specially bonze of Yujeomsa(유점사). And the third, we are able to attention to the role an official interpreter and the transposition to a singer.

The purposes of this study were to restructure the time and space of creation for Lee Gwang-sa’s Muinipchunchukseongga, and to explain the structural logic and meaning orientation of the work. An external drive that led the author to write this work was the treason case in 1755. In the case, some of the radical Soron sect conspired to revolt against King Yeongjo’s rule, and Lee Gwang-sa was involved in the incident through his connection to Yoon Ji, the ringleader. Because of this happening, Lee was exiled to Buryeong, Hamgyeong-do, and he wrote this work there while experiencing the sufferings of exile in the unstable political situation. In the work, the speaker described the space of peaceful reign and his yearning emotion toward the king who had created the space, centering on two central axes, namely, eulogy and yearning for the king. The world, which was the object of eulogy recited by the author, was not an existing peaceful world but a dreamed ideal world. What is more, the speaker who was yearning for the king, without making a visible sovereign‐subject relationship, relied on the general ideology of the literati group rather than on personal relationships. The author’s gratitude and praise for the peaceful reign was his utterance to the society as an exile. The speaker emphasized the king’s reign and suggested repeatedly that he himself was in the community of this value, and by doing so, clarified his political position. In order to emphasize that there were principles to be observed between the ruler and the subjects and that there was a world to be exposed, the author assumed the attitude of whole‐hearted eulogy. In addition, behind this attitude was the logic of reconciliation with the regime represented by the master or king.

The main purpose of the study was to investigate and analyze various meanings of ‘Food’ and ‘Eating’ that appear in Sijo, particularly the works which used food as the theme or the subject. In order to do this, the study was conducted to find and interpret the meanings and ideas in Sijo works that are related to the concept of the ‘Food Ideology’. Hedonism indicates sensual pleasure, Nutritionism for health and nutritional value, Spiritualism as moral or metaphysical value. The result of the study follows: If the food is alcohol, it functions as a way of running away from the world which also stands out as an affirmation of desire. Secondly, in many cases, Sijo works carry both ideology-oriented and pleasure-oriented tendency. This is considered to be related with the sense of social balance. Lastly, the topic of food and eating indicates the socio-political views of the narrator and used as the tool to construct ideology. In this sense, food and eating used in Sijo works are strongly carrying the socio-political implications.

This research examines the study of Mencius by Jeong Do-jeon(鄭道傳, 1342～1398). Jeong Do-jeon authored 『Gyeongjemungam(經濟文鑑)』, 『Gyeongjemun- gambyeoljip(經濟文鑑別集)』, 『oseongyeonggukjeon(朝鮮經國典)』 and more. Articles such as 「Bulssijapbyeon(佛氏雜辨)」 and 「Simgiripyeon(心氣理篇)」 are also included in anthology. In many of which Jeong vigorously expressed his views, while utilizing 『Mencius』 as his theoretical base, of Confucian Studies in the interpretation of Confucian Classics. Such materials offer a useful glimpse into his study of Mencius while Jeong never submitted any writings related to 『Mencius』 As a result of investigation, Jeong’s study of Mencius is understood that based on the foundation of anti-heresy theory, he had a strong intention of awakening people and made a novel attempts to interpret one’s mind. The direction was less about studying the original intention of the doctrine but more focusing on activities to inspire people. In Jeong’s consciousness in which he meant to install a foundation stone in building a new nation, the doctrine was used as a way to instill inspiration than its original meaning. Regarding the role of a monarch, he would quote Mencius, actively evaluate spectators, or introspect the roles of a monarch and his subjects, while making a great effort to maximize the effectiveness of the study as a tool of inspiration. To interpret in terms of Confucius Studies, it was to embrace. The world view of Philosophy of Qi(氣一元論), suggested as a theory of anti-heresy, and the understanding of one’s mind were considered as more the stance of Northern Song Dynasty scholars than that of the Doctrines of Master Zhuzi(朱子, 1130-1200); and insights regarding one’s mind is understood as the very root of Susa Learning(洙泗學) combining teachings of Confucius and Mencius. The understanding of Jeong Do-jeon’s interpretation of 『Mencius』 is to contribute to investigating the academic atmosphere at the early founding of Joseon Dynasty as well as a detailed aspect of Confucian Classics.

I analyze Tasan(茶山) Chŏng Yakyong(丁若鏞, 1762～1836)'s “Condolence to Flies”(弔蠅文). I aim to the new analysis of Tasan’s ‘ae-min-sa-sang’(愛民思想: political thought which insists on the importance of deep affection for people). My approach to the text has two characteristics as follows: First, instead of staying to analyse Tasan’s ‘ae-min-sa-sang’ at the level of consciousness, I penetrate up on the layer of emotion placed in the back of the consciousness. Second, while going back and forth his philosophy, political thought, social thought in the axis of the problem of emotion, I aim a new awareness of his Shilhak(實學) in general. Tasan’s emotions for the people are expressed not only in “Condolence to Flies” but also in his major works such as Mok- min-sim-sŏ(牧民心書:Admonitions on Governing the People), Kyŏng-Se- yu-p'yo(經世遺表:A Memorabilia for the Reformation of National System), Hŭm-hŭm-shin-sŏ(欽欽新書:Toward a New Jurisprudence). By analyzing how Tasan’s emotions for the people act on his ‘ae-min-sa-sang’, I reinterpret his Shilhak thought. In short, I find a new methodology of Shilhak sudy by attempting a kind of psychoanalysis of Tasan.

This paper aims to explore historical essays which performed as a place for debate by arguing previous discussions. Therefore, this paper will examine the reasons why Su shi's historical essays were criticized by Joseon writers and how the literary works that criticized Su shi's historical essays refute Su shi's perspectives. First, we looked through the perception of Joseon writers on Su shi's essays. As a result, Su shi's essays were implacably considered as a model and we were able to identify several criticisms which praise Su shi's novelty opinions and clear development of logics. However, there were also negative opinions on Su Shi's essays which refute the aspect of the underlying philosophy in Su Shi's works. These parts are correlated with historical essays. The reasons why Su Shi's historical essays, regarded as a model, were criticized by Joseon writers can be inferred in terms of Su shi’s ideological problem revealed in his works. Su shi created some works which refute the conventional confucian views, and these creation is derived from his ideological openness. However, these works could not avoid Joseon writers' criticism infatuated with Confucian ideas. In addition, regarding the historical essays' tendency of creation that establish its logic by criticizing previous discussions, it is expected that Su shi's work were regarded as a target which needs to be overcome to the later writers. This leads Joseon writers to devise specific narration strategies in order to attain cogency.

This paper emphasizes the study on the background, the way and the significance of the collection of Chinese books by Xuyun. The background of the collection is Korean officials’ love of Chinese books and the active Korean tribute to China at that time. The ways of collection can be described as the following three aspects: first, the collection from the Chinese envoy; second, the collection during the visiting in China; third, the collection from the translators and exiled scholars. These book sinfluenced not only Xuyun’s literary thoughts but also Korean literature at that time. During the reading, Xuyun not only focused on some certain literature school, but tried to purse the creative literary viewpoint. Because of the influence of the Chinese books, Xuyun’s works value the personalities; follow the demand of the development of era. He shows the characters of a prophet in Korean literature.

童幼敎育 written by P. A Vagnoni is the book for the education of the child of which written purpose is mission work of the Christianity in the mid of 17th Century. The purpose of this study is to review the background and the contents of the book and to find out the implication of the western literature in the Yi Dynasty. The study on the 童幼敎育 has the meaningful implication in the aspect that this book accept the culture of the Eastern Asia in those days. This study is based on the manuscript possessed by the 輔仁University in Taipei. The characteristics of the contents of the book are as follows. First, it shows the classification of the line of western literature based on the well understanding of the philosophy, politics and ethics of the West. P.A Vagnoni referred 西學 earlier than Aleni considering this book written in 1620. Second, it shows the importance of roles of the parent and teacher in education of the child. Especially it shows the role of the parent, that of the mother is the raising and that of the father is the teaching of the child. Third, it says that 인 is closely related to the spirit of the Lord rather than 本末論 which is the basic thought of 儒敎. Fourth, it shows the fusion thought of the East and West through the 修身齊家治國平天下. It says that the relationship of the nation, family and individual in the politics of Aristoteles is similar to the thought of 修身齊家治國平天下.

In this essay we focused agriculture and peasant in JangHeung County Jella Province at the late 18th Century, based on the agricultural poetry of Wi BaekKyu. Method of rice cultivation adopted Yiangbeop, which had the water problem and the problem of labor mobilization of rice seedling transplantation. The timing of the barley harvest was giving difficulty in rice seedling transplantation because two work ware rolled up generaly. Insect caused damage and drought caused damage was inevitablely accompanyed by famine and plague. So peasant had endeavored to gain famine relief plants and so on. Peasant in JangHeung County suffered from temporary worker, called Gogong. He had gone through struggle to hire Gogong esp. in rice seedling transplantation season. Gogang argued to pick up more money, so people of all social stratum acted as Gogong. Meanwhile peasant was distressed by exchange grain called Hwangok, which brought about corruption and graft. Wi BaekKyu emphasized on the role of government official as regards reliefing peasant from various suffering.

The first person speech narrated by logical thought in <Hanjungrok(閑中錄)> and the long family novel in korean language in the late Choson dynasty tends to understand and persuade counterpart(including reader) reasonably. This article aims to analyze the persuasive speech structure and investigate current significance of that speech. <Hanjungrok(閑中錄)> persuade counterpart by insisting the personal transcendent greatness of writer herself and her father high official handling works skillfully. It is persuasive speech of the indirect and defensive debate. <Chossisamdaerok(曺氏三代錄)> persuade counterpart reasonably by strengthening the internal logicality through objective identification about the reason things out and diversified and detailed analysis about the situation. The persuasive speech of two texts has feature which are lengthening breathing of speaking character. It shows cautious breakdown, analysis, generalization, diagnosis, evaluation, statement about the narrative object. It is a reflection of desire of readers at that time which want a creation of narrative space as well as movement of plotting through the voice of characters. The persuasive speech of two texts has feature utilizing the politeness speech style. <Hanjungrok(閑中錄)> use honorific vocabulary, but <Chossisamdaerok(曺氏三代錄)> use historical idiomatic phrase for politeness speech. It shows the recognition of those days which politeness speech style enlarge the power of the persuasion. It reflects reality of liberal education expanded to all the people from the education of confucian scholar. The persuasive speech of two texts has feature which use colloquial style undertaking daily livelihood. It shows the unification of the written and spoken styles of a language which undertake daily livelihood in family of nobility and dignitary.

The birth tale of <CHoe Ko-woon cheon>is an important material that show us the divinity's change process from floktale to novel. In the floktale time, imulgyogu folktale is device for securing the divinity of hero's blood. So as a gold pig' child, Choe Chi-won succeeded his father's divinity that let him can distinguish his talent to China. But with entering into the novel time, people' awareness about imulgyogu folktale changed. the floktale of gold pig no longer served to represent the divinity of choechiwon, but rather started slandering the Reputation of choechiwon. So the whiter of <CHoe Ko-woon cheon> Conjugated the structure of <white monkey cheon> and Ji Ha Kook Dai Jeog Toi Chi folktale to kill the gold pig and make choechiwon transformed into not the child of a gold pig. Beside the writer use the choe chong to get the blood to be clear. Like this, <CHoe Ko-woon cheon> can be called a novel that deny the divinity of imulgyogu folktale. At the same time, the whiter found a different way to make choechiwon get divinity. this is descent motif. The descent motif is a story that the deity committed a crime guilty so he was exiled to the human world. by the jdescent motif, choechiwon get the godhead that make him Overcoming every difficult.

Sugyeongnangja-jeon is a romance novel which is related to Heaven and immortal spirits, and it was very popular back in those days. This thesis is based on a manuscript of Sugyeongnangja-jeon which clearly explains the whole process of revival: water burial-revival-Heaven. In this story, Sugyeong’s resentful death, Seongun’s sadness who faced her death, and even their children who shows their existence are delicately described. Also, even though Seongun and Sugyeong come down to earth because of their sins, they break laws again, and this offers a unique story line. Seongun and Sugyeong have two children and spend 8 years happily. The children, however, stay around their mother who kills herself, and they become a main story reaching the sad climax. In classical novels, children rarely express their feelings while leading stories. That is, this novel is the only novel in which children reveal their existence. Especially, these young kids standing next to their mother’s corpse, which is disturbing and shocking, show their grief repeatedly. In this process, the matter of death is naturally connected to salvation, which is revival. In this work, however, the revival is extraordinary. Depending on texts, endings can surely vary, so this does not commonly happen in Sugyeong- nangjajeon. It is because after her revival, she takes her husband, Seongun, and her young children back to Heaven. As soon as she revives, she says goodbye to her parents and goes back to Heaven, and this indicates there is neither time to waste nor reason to stay. This can be interpreted that she recognizes how important the Jade Emperor’s rules are and how strict they are since she has defied his rules twice and experienced his punishment. Meanwhile, Seongun is more passive than Sugyeong and not desperate for Heaven as she is. He gets agitated when he loses her, but he is not susceptible to Heaven’s rules. The other reason why is he was born on earth and became their parents’ son, so when he goes to the court of Heaven, he misses his parents. That is, he takes a completely different position for a person who accepts his sins. After all, the revival in this work satisfies Sugyeong, but it causes other characters, particularly the parents who continue to live on earth, to feel such a huge loss; and this is equivalent to losing their children. Not only their children, but also their grandchildren go back to Heaven and the sadness of the parents who face this situation lingers at the end of the story.

This study tries to examine the translated work, Jeilgieon(第一奇諺) in Chosun dynasty whose original book is Kyeonghwayeon(鏡花緣) and to infer the views of the translator, Hong Hui-bok(洪羲福, 1763～1830) on translation. The original book, Kyeonghwayeon is a traveling novel in its form and it presents encyclopedic knowledge through characters’ dialogues and new thoughts on women’s ability through various kinds of female characters. Compared with the original work, the translated work, Jeilgieon shows some changes. It leaves out the redundant parts, adds new sentences of explanation, and makes some adaptation where the descriptions of customs and culture are way too different from native ones. These changes are mentioned in the translator’s preface, which shows the translator Hong Hui-bok’s thought that the original work cannot be perfectly translated and some adaptations are indispensable reflecting the context of native language and culture. Besides this view of translation, the translator’s preface suggests his criticism on the contemporary novels in his times as well. According to him, novels of his times deal with the similar stories which are not worth reading for decent wives and daughters. Considering this, he seemed to present his translation as an alternative of novels in his times. That’s why he entitled his translation as “Jeilgieon” which means the best work among literary works. Clearly he seemed to give new stimulation for both writers and reading audiences of novels of those days.

The purpose of this paper is to study the features of the Korea university version, one of copies of different versions. As one of two completed different versions, the Korea university version includes omissions and abbreviations accounting for 78% of its total volume, compared with Jangseogak archives, one of another completed version. However, it is evidenced that the Korea university version had been caused under some intention regarding its changing patterns, in consideration that such omissions and abbreviations in it mainly had focused on particular events or scenes. In addition, it is found that, although the Korea university version depicts the same contents as Jangseogak archives', this is found to take on a copy of different versions that lead to a considerable change in its letter patterns. Also, in consideration that the Korea university version is characteristic with an introductory explanation, it is anticipated that this is a work of a copy of rental books enjoyed in regions mainly Sumun- dong Area. A discussion about the feature of such an Korea university version is significant in that this provides the specific status of this work relished and serves as a reasonable ground for the sequences of 24 copies of different versions of this work that are given as missing volumes.

This thesis studies about Bongkyojasul(奉敎自述) written by Kim ki-ho who is leadership of Catholic in the late Chosun dynasty. Especially focused on 'constructed aspect though particular narrative structure' and its 'cognitive ground'. For this, this thesis argues about difference writing aspect of experience narrative in Bongkyojasul which is mediated by narrative about construction of Catholic church. The first volume of Bongkyojasul narrates study experience about Catholic using anecdotic writing. The second volume of Bongkyojasul shows reflective writing on experience using Catholic doctrine. And then this thesis explains that experience narrative in Bongkyojasul has cognitive ground of Confucian cultivation. This aspect is same structure on naturalized Catechism in the late Chosun dynasty. This thesis suggest new possibility of discourse about naturalization of Catholic, using not only doctrine but also experience narrative.

The purpose of this essay will analyze the language and image discourse in Souvenir de Séoul, Corée:1900 of Maurice Courant. Souvenir de Séoul, Corée:1900 was described to introduce Seoul and Korea for Great Exhibition of the works of Industry of All nations in Paris with his preface and photos. In Souvenir de Séoul, Corée:1900, the preface and photos are arranged independently: photos are not displayed within the frame of language narrative. After completed preface in front part, photos are to construct their own narrative. On the contrary to language discourse which clarifies the specific context such as Great Exhibition, image discourse can be coded in the more generalized context. It is because that this text has this own specific display structure. Consequently, readers omit certain context in image discourse not like as in language discourse. Not overlooking the perspective from the Great Exhibition from the whole text, the perspective of Courant in Souvenir de Séoul, Corée:1900 is considered as neutralized and original thanks to this strategy of discourse. Seoul and Korea is framed by the foreign perspective in Souvenir de Séoul, Corée:1900. This perspective is not only as the perspectives of imperialism and orientalism neither the naive-positive. From the specific representation in language and image discourse, this text can show the more multi-layed inter-directional perspective.