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This paper seeks ways to create or product works of modern literature or cultural art applying Korean classical novels as sources in order to raise modern significance and availability of Korean classical novels. Especially, it is expected to cause sensation over academia and culture by examining actual examples of classes. The weekly process of class named 'Korean classical literature and cultural contents' and results of class which planned media-specific ways of developing Korean classical novels as cultural contents are presented. The possibility of using Korean classical novels in various media such as movies, dramas, games, musicals, Webtoons, exhibitions and room escape cafes. Lastly, it is suggested to design contents in a way that keeps esthetics and uniqueness of Korean classical novels and win favor of modern people at the same time. In addition, it is suggested to strengthen presentations and discussions and apply teaching methods such as flipped learning and action learning.

The purpose of this study is to suggest a storytelling structure applicable to storytelling education and actual planning and creation as a researcher of oral literature in this age of story industry. What needs to be focused on to figure out that possibility is myth’s narrative structure. Myth guarantees sensitivity from people as it contains archetypical images, the universal basis of humans’ unconsciousness, richly and also reflects the universal processes of human life in terms of its narrative structure, too. Therefore, this study is going to find out the principles of structural storytelling that can reflect myth’s universality and sensitivity entirely from myth’s structure. As a matter of fact, it is not totally new to figure out storytelling principle grounded on myth’s structure. The monomyth structure developed by ‘Campbell-Vogler’ is already widely used as the general principle of storytelling. But the problem is that as the prevalent ‘Campbell-Vogler’ model is abused schematically and currently losing its original function. Accordingly, this author sees that it is needed to devise measures to secure its mythical function entirely in the aspects of its structure. What needs to be focused on here is the narrative structure of ‘self-discovery-overcoming’ which forms the gist of Korean shamanic myths. The structure focuses on how the main character of a myth overcome his or her own limitations through mental experience and gets to accomplish completeness. It is a structure to tell how those encountering the narrative of the myth’s main character come to agree on that and internalize that narrative experience. Putting that ‘self-discovery-overcoming’ structure along with the monomyth structure of ‘Campbell-Vogler’, it would be possible to draw a storytelling structure that can fully secure the universality and sensitivity of a myth. It will be needed to verify if the structure suggested here would turn out to be valid enough, and this researcher will conduct close examination on that afterwards as a follow-up task.

The present study aims to examine the achievements of conventional cultural contents aimed at the popularization of Korean classical poetry, and discuss possible new directions for planning and practice of different types of media to allow for a proactive response to the ever-diversifying preferences of contemporary society. First, the present study raised the need for storytelling as the foundation on which Korean classical poetry may be turned into various types of contents, such as movies, animations, broadcasts, games, and pop songs, based on which story boards need to be created as contents solutions. Next, the present study raised the need to manage comic books, which are the medium most easily accessible to students and the public in general, through an integrated DB, and to develop ‘electronic classical poetry compilations’ to allow for books to serve not only as warehouses for knowledge but also as toys, collectibles, and as windows to the Internet and mobile worlds, becoming a new platform central to the network connecting individual content types. Lastly, the present study will propose a ‘system for popularization of Korean classical poetry’ wherein the steps of source development, storytelling creation by professional writers, storyboard production by a panel of experts, and outsourcing are followed for individual media to realize the concept of multi-source multi-use(MSMU).

In this study, I want to criticize the insistence on encouraging good and punishing evil in Old Korean Novel. Encouraging good and punishing evil is regarded as a important feature of Old Korean Novel. The issues of this insistence are two. The first is that Old Korean Novel is always composed of encouraging good and punishing evil. And the second is that the theme of Old Korean Novel is always encouraging good and punishing evil so that it can’t reflect the real world. There were some articles that refuted this insistence with the universality of this morality in art. According to these articles, encouraging good and punishing evil has always been a universal theme of art so that it is unfair to criticize the moral feature of Old Korean Novel. These articles show that the insistence on encouraging good and punishing evil in Old Korean Novel originated in the attempt of building new history of modern novel. But these articles could not refute the existence of the moral fact and the unfair evaluation of the history of modern novel about Old Korean Novel. In this paper, I tried to shift the perspective of this matter. Because the plot or theme and more the value of novel could be evaluated in reception aesthetics not in authorial purpose or formalism. The new issues of this are three. First, from the point of view that reception of reader about text, the relationship between the authorial purpose and the embodiment of text is very unstable. Second, from the point of view that text can be completed to work only by the reception of reader, the insistence that the plot and theme of Old Korean Novel is always encouraging good and punishing evil assume a transcendental structure in disregard of reader’s reception. So this insistence is a kind of dictatorship of interpretation. Third, from the point of view that the reader usually aspire to explore the higher understanding about the self and the world, this insistence do not admit the diversity of reader’s reception but only moral enlightenment. And this is not true because the aim of actual reading can not restricted within morality.

The 'mortality' and the 'immortality' is an everlasting theme of human beings and their relation is a topic of the Taoist thinking and imagination. The Taoism has been interested in a desire for the longevity and immortality, and there are a lot of scriptures narrating such a desire in <Dojang>, a collection of the Taoist scriptures. In the early Taoist scriptures, <Jussimyeongtonggi(周氏冥通記)> is the successful work in narrating such a craving. 『Jussimyeongtonggi』 is based on the empathic exchanges(感通) of the character Jujaryang with the Taoist officials (仙官) of the afterlife(夢界) in the dreamy world(夢界), an unrealistic space of the reality. Empathic exchanges as the point of encountering this life with afterlife, the living and the dead, human and Taoist hermit have a variation of the possession by a spirit in the later literature. <Seolgongchanjeon(薛公瓚傳)> by Chae Su is the work narrating the experience of possession, a specific form of empathic exchanges. <Seolgongchanjeon> was called <Seolgongchanhwanhonjeon> too but here Hwanhon has an example different from the general. The reason why is that spirit of the dead does not come back to the real world as it is. Besides, <Seolgongchanjeon> is not a ghost narrative. Also the reason why is that possession narrative adopted by this work as a central frame keeps its distance from a ghost narrative for getting rid of personal resentment. Seolgongchan's possession plays a role in making family members of this world identify the existence of the next world and both worlds encounter. It is regarded that the Taoism puts emphasis on a real life compared with other religions. The Taoist view of life and death, prolonging a real life and delaying the death, imagined another narrative related to the death unstoppable by human power and the world after the death. It is a 'story about the warning-purposed afterlife'. Land purchase records of Royal Tomb of King Muryeong provide us with a cue on how those days' people structured a narrative of the warning-purposed afterlife. Records on the warning-purposed afterlife show that they constructed the afterlife through narrative mirroring of space and order of the human world. A novel archetype that <Jussimyeongtonggi> contains is also organized by narrative mirroring of this world. Besides, the tradition of the Taoist narrative is tied with the narrative of reality. The representative is a narrative of worship of and respect for women. <Seolgongchanjeon> also presumes the view of the next world and as a method for realizing it, uses mirroring of a narrative of this world. Furthermore, in a mirroring process of the narrative of this world, it embraces the Taoist tradition of the narrative that equates humanity of the weak/female with that of the strong/male and maximizes their values. In <Jussimyeongtonggi> and <Seolgongchanjeon>, imagination of Myeongtong realized by empathic exchanges and possession by a spirit offers information on the next world, through structuration, constructs and enhances the imaginary fiction as the narrative knowledge. Such imagination of Myeongtong has desire for continuity and expansion of realistic relations.

The rape incident has been at any time. However, it was not until the modern age that women 's human rights were considered and women' s victims' positions were taken into consideration first. Nonetheless, in Korean long novels written in the 17th and 18th century, there are often rape incidents against women. In this paper, this author noted the rape incidents against upper-level women in the HyunShiYangWoongShang- LinKi, the Korean long novel of 18th century, and ways they responded. The victims were all high-status women, but the ways they accepted and responded to the rape were different. Yoon Hye-Bing continually regarded herself as a noble female, and resisted against Hyun Soo-Moon, the male assailant. Unlike this, Hyung-A, the imperial family female, tried to pursue her desire rather than to lament her situation after the rape incident. The rape incident is never a light topic, but the rape incidents against the two women and their different ways of responding to them are interesting factors in this work. In addition, HyunShiYangWoongShangLinKi has no concept of victims and assailants of the rape incidents. It has a certain limit of consciousness on women because there is no voice of comfort for the women's victims across the work.

KimHeeGyeongJeon was based on the male hero Kim Hee‐gyeong, but it was a female heroine novel played by a female heroine, Jang Seol‐bing. This study aims to establish the value and phase by examining the variant version characteristics of KimHeeGyeongJyeon, a version housed by Korea University. Compared with nine kinds of complete of KimHeeGyeongJeon, the Korea University version skips the whole role of the heroine and omits her exceptional abilities altogether. And the Korea University version is a variant version that sets the male character to be superior to the female character by reversing the relationship between the male and female partnership and the role in the military. In this case, the Korea University version is the only variant version of the manuscript in which male superiority expressed, and it can be given the value and phase as a variant version in that it is an actively adapted version of the original narrative. In addition, this suggests the direction of acceptance of the readers as the future readers’ expression of antipathy.

This paper is to review the contents of the natural science and its critical issues described in the 『Kongje keokchi』 written by A.Vagnoni, Jesuit Missionary, from Italy, and to examine the responses of intellectuals of Choseon-Dynasty. 『Kongje keokchi』 is ‘Hanmun Seohakseo’ written by A.Vagnoni(Italy: 1566～1640) and edited by Hanun(韓雲) and Jinsoseong (陳所性) of Ming(明) Dynasty in 1633. This book described the knowledge of astronomy such as wind, fog, earthquake etc. and the philosophy of Aristotle. The purpose of this book was to spread the providence of God of Christianity through introducing the western science. According to the ‘Thomism’, to find out the god's creatures through the rationality of nature endowed by God is considered as the way to the God and it is the main reason why this book accepted the philosophy of Aristotle actively. This paper examine the the response of the intellectuals of Choseon- Dynasty on this book. This book deeply affected the view of nature of Silhak scolars and we can see that in the recognition of ‘Yin-Yang and the Five Elements(陰陽五行論)’ and through the Spherical of the Earths. We can see the influence of this book in the collection works of Lee-ik(李瀷) which described the climate and earthquake. After introduced this book to the Yi Dynasty, the effect of ‘Four Elements Theory’ was spread actively among scholars in late 18C and it was trigerred to make the ‘Silhak Scholars’ in the Choseon-Dynasty. As mentioned above, introduction of this book to Choseon-Dynasty was served as a momentum to prepare the various theories on the natural science. The successive work is needed to compare the works of scholars who were influenced by this book.

There were many people with disabilities among the world-famous artists. Of course, there were many disabled artists in our country. During the Joseon Dynasty, there were appeared many disabled artists, such as writer, painter, musician, and so on, and I found that there were about fifteen disabled artists in modern history. Especially, disabled artists in modern history were often labeled the first or the best modifier. It means that activities of modern disabled artists were pioneering and excellent in those days. Nevertheless, no one had studied modern disabled artists in earnest. So I found out their background of appearance, the lives of modern disabled artists and social situation in this paper. And I divided the modern disabled artists into writer, painter, musician and other characters, and I have studied them in order. Above all, this study is to the first to attempt to research the modern disabled artists. Therefore, I have progressed discussion in the way that I have outlined and introducing faithfully their lives and achievement, after searching for a lot of the people involved. And then I substituted for conclusion by pointing out a comprehensive features and their meaning of modern disabled artists. Despite the disorder in childhood, the modern disabled artists entered various pieces of arts, such as literature, painting, music, film, story and so on. And then, through the work of arts in gloomy society, they tried to communicated with the world and turn the social self-realization. Thus we need to remember not only a famous disabled artists in the West but also the modern disabled artists of our country.

As the pop culture industry expands, it continually demands the supply of contents. Historical records are a source to meet this demand. Webtoons, which form a flow of popular culture, are actively accepting historical records. The webtoon Joseonwangjosiltok has a unique aspect as a historical narrative. This webtoon portrays the daily lives of the kings of Joseon by using the communication method called messenger. This discussion examines the narrative devices and the discourse devices exposed in the text and studies how historical records are transformed into popular cultural contents. What embody the unique narrative of Joseonwangjosiltok are a linguistic device and a visual device which form the character of a person and event. These devices tend to personalize public and historical things. It is also the textual, spatial and narrative devices that embody the discourse characteristics, which make the history records recognized as the present, not the past. The text constitutes historical events reinterpreted from a modern perspective by involving the public characteristics in historical records through those devices. To interpret them from the point of view of the current readers, which is one of the ways in which the Joseonwangjosiltok embraces history as a modern culture, and it is a new possibility of transforming historical records into cultural contents.