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The Chinese scriptures say: When you run away, you become a concubine. And there is the following saying. It is not forbidden to run away. The words should be interpreted as follows. If you act lascivious, you become a concubine. It is not prohibited to act lasciviously. The preceding sentence is a statement that requires women to keep their fidelity. The following sentence implies that women are allowed to deviate from their sexuality: the previous sentence contains content that represses women's sexual desires, and the latter contains content that permits women's sexual desire. Therefore, the preceding sentences contain content faithful to the medieval norms, and the latter ones contain content that deviates from the medieval norms. Confucians interpreted the sentence differently. The date of the wedding has been already set. But if the emperor calls me, she would be a concubine. Sometimes the interpretation is as follows. The date of the wedding has been already set. But if I am called to the war, she would be as concubine. If a famine happens, she would be as concubine. All of the above interpretations are false. So why did the Confucians interpret it wrong? The Confucians tried not to approve women's sexual desires. These circumstances show a morally solemn society. This phenomenon of misinterpretation is to be explained by Confucian scholars’s hope to maintain their society as a morally docile one. Women who lived in these societies had to suppress their sexual desire. The women who spurred sexual desire were morally condemned. Such a society can not be said to be a healthy one. On the other hand, in exceptional time and space, there were Confucian scholars who approved female sexual desires. But that number was not much. Therefore, the medieval society of East Asia, as far as sexual desire of women was concerned, was bleak.

This paper examined the characteristics of SaSeolSiJo in religious view. As a result, it was confirmed that the characteristics of SaSeolSiJo are in the "Popular character". The results of the review are as follows. The nature of SaSeolSiJo was far from the sacred one. I thought it was the attribute of the Popularity. It is a daily and fun space. The laws of space and legislation were not in place. The perception of time was popular. There is a tendency toward brevity rather than permanence. SiJo pursued eternity in a finite life. The private sijo was accepted as it is, and went on the path of pleasure. Joseon was an age of religion in which ideology, group, and reason were tied together. In this respect, the space and time perception in SaSeolSiJo are very anti–religion, anti-ideological and anti-Joseon. The existing discussion on SaSeolSiJo found the significance of literary history in the ideological aspect of 'rebellion and criticism against the existing order'. This paper is based on de-ideology.

The purpose of this article is finding out the relationship of the sacred and profane and its meaning in <Heungbu-Jeon>. A connecting point between the sacred and the profane in <Heungbu-Jeon> is based on the lifestyle of Heungbu. On the one hand he looks like economical incompetent, on the other hand he donates everything he has to the people in his community. Also people in his community somehow help Heungbu when he gets in economical trouble. This is what we call the circulation of gift giving and reciprocity of the community. The swallow motif shows this mechanism directly. Because the attitude of Heungbu is not quite different to both people on the profane space and swallow on the sacred space, two heterogeneous spaces can be connected. The aspects of Heungbu’s behavior are rooted in the reality of rural community society in Choson dynasty. After two times of war, almost all of communities fall in pieces and members of community try to rebuild the community standard in order to recover the social order. It leads the people do something reciprocal as Heungbu does in <Heungbu-Jeon>. These movements consist not only of the safety first but also of the right to subsistence; it can be called the basic principle of moral economy. Moreover, <Heungbu-Jeon> restructuralizes two spaces, the sacred and profane: the profane contains the sacred after they are connected. It means the behavior of Heungbu is not individual. His behavior, now, has transcendental basis and this could become one of the social norms. In conclusion, <Heungbu-Jeon> casts some important messages: what kinds of attitudes the individual must have in community.

This study examines the aspects and meanings of vulgar descriptions found in 『Yangeuncheonmi』. The early 20-century collections of historical tales mostly tended to follow the practice of old tales of the previous time, but 『Yangeuncheonmi』 did not accept the descriptions of ‘Dansunjeonjae’ though it is a collection of historical tales produced in the early 20th century. The purpose of this study is to investigate the stories of <Kimyeongrangyongjigagwimun> and <Bonghwangdaehoegeumgangchunwol> contained in 『Yangeuncheonmi』 and trace how it is different from the collections of historical tales of the previous time while seeking how it is associated with other literary works of the time. <Kimyeongrangyongjigagwimun> has the story of <Josaeng-Dowootan's Daughter> found in 『Swaeeo』, 『Seoneonpyeon』, or 『Seongsuchonghwa』 as its main gist but richens the narrative even further by using the motif found in the story of <Imanwon> contained in 『Gimunchonghwa』. 『Yangeuncheonmi』’s compiler stressed women’s wisdom through <Kim- yeongrangyongjigagwimun>, suggested the atmosphere of the time pursuing free love indirectly. But this tendency is similarly found in 『Wonangdo』 which Lee Haejo wrote in 『Jeguksinmun』 serially, too. <Bonghwangdaehoegeumgangchunwol> is similar to <Sojihyeonnasam- jaehap> contained in 『Gyeongsetongeon』, one of the novels from Ming, and it is also similar to the translated works of it like <Wolbonggi> or <Gangreungchuwoljeon>. In <Bonghwangdaehoegeumgangchunwol>, however, the main characters’ heroic aspects existing in previous works were gotten rid of, and the stories of union between a man and a woman reduced much while the parts about family separation increased greatly. And it embodied the stories of family harborage which was common in the background of the time full of heated competition between powers through <Bonghwangdaehoegeumgangchunwol>. These two works may not be evaluated to have placed the modern world to the foreground. Yet, 『Yangeuncheonmi』’s compiler paid attention to the trends of literature and changes of the time while compiling the collection of historical tales grounded on the modes of vulgar literature familiar to the public. To wit, 『Yangeuncheonmi』 supported the way that was different from the way that other collections of historical tales based on old tales adopted, so its unique status is recognized as a collection of historical tales transcribed in the early 20th century.

The classic novel Janghwa and hongryeon-jeon has been adapted in the 20th century into modern novels and movies. The acts of adaptation like deleting, adding, and altering the original text are produced by the active interpretation on the original text. Since Janghwa and Hongryeong-jeon deals with the topic of motherhood and sisterhood, this novel particularly winning sympathy of women readers and could be reproduced into other kind of genres like modern novels or film even after the conception of the family was changed. In the 1930s, modern writers Lee Sunhee and Lim Okin, who were the reader of classic novel Janghwa and Hongryeong- jeon, also wrote modern versions rewriting and deconstructing original text. Their Novels-Rouge(「臙脂」) and The confession of a second wife(「後妻記」) explored the self-consciousness of women and the problems of forced motherhood from the point of the stepmother. While these texts written by modern female writers was a sort of deconstructive reading about classic novel Janghwa and Hongryeong-jeon, movie Janghwa and Hongryeong-jeon made in 1972 was the adaptation maintaining the basic storyline of original text but enlarged on the aspects of women’s rights to inheritance, female communication, sisterhood.

This study looked upon a probability of desorption type Yeonsijo through unity, closure, structure, and subject in three text of <Odaeeobuga>(9 Sijo) written by Lee, Jung-kyeong(1599∼1678). The result of this study is as follow; 1. We ascertained the existence of unity and closure made by symmetrical expression, in three text(the first text of the 2-4 Sijo, in the second text of the 5-9 Sijo, the third text of the 1-9 Sijo) of <Odaeeobuga> (9 Sijo), and the existence of unity made by repetitive expression in third text. 2. We ascertained the existence of sequential structure in background time and the existence of sequential and return structure in background space in three text of <Odaeeobuga>(9 Sijo). 3. We ascertained the existence of symmetrical/sequential structure in logic of the first text(the 2-4 Sijo), the existence of symmetrical/ sequential structure(combination of climactic structure and anticlimactic structure) in logic of the second text(the 5-9 Sijo), and the existence of introduction-body in logic of the third text(the 1-9 Sijo). 4. We ascertained the existence of subject, in three text of <Odaeeobuga>(9 Sijo). According to the result above, We understood a probability of desorption type Yeonsijo, because unity, closure, structure, and subject are found in three text of <Odaeeobuga>(9 Sijo).

In most studies, it is the same work as the poetry of the Koryo dynasty, Samogok(思母曲), which is the same work as the Mokjuga(木州歌) of The History of Korea(高麗史). However, it was hard to find a connection with the Samogok(思母曲) and Mokjuga(木州歌). Samogok(思母曲) was able to confirm newly that it is the work which consisted of the court literature, by the late Joseon Dynasty. I focused on common phrase, ‘아소 님하’ in the third line, which corresponds to the end of the poem, and compared it with other works using this passage. Through this, the theme of this work is a work appealing to the complete and absolute love symbolized by maternal love.

Heonanseolheon’s consciousness through her chinese poems is a sense of sovereignty for woman that is ahead of her time. Recognizing the world with subjectivity was blamed at that time. It is because all the thing were judged by man-oriented dominant discourses including social norms, institutions and value judgment. Heonanseolheon longed for her love through her positive view of love as an ego that she protected herself. That hunger for love was prohibited by social and cultural space so she tries to realize her personal identity. Longing for immortal world she was favor of was her own trait. Her life that was discouraged by norms and a measure of value was realized through her writing. Her immortal world means overcoming contradictory world in reality and indicates the realization of her ideal. She was invited to the immortal world and remarriage was possible in immortal world that was impossible in reality. Carving for immortal world which formed through her life after 20th century was the core of speaking as a woman and it was a pivot of writing as a woman. In addition, she have the feature of loyalty in that she have interest in her neighborhood and have thought before the age.

『Shanbu Wenyuanzhaju(刪補文苑楂橘)』 is the anthology of Chinese short stories by the Chosŏn Dynasty. This book can not be confirm in China at present, and Korean manuscripts and printed books are held in Korea and Japanese. The title of this book is ‘Shanbu Wenyuanzhaju’ (Shanbu means supplements and deletes it), but it is not confirmed the book Wenyuanzhaju. Perhaps it seems that all the novels in Chinese are called works Wenyuanzhaju. This book was published in national publishing house of Chosŏn, The highest ranking official was the chief of this work. King Yŏngjo also wrote poetry and criticized the book and praised it. This means that Chinese novels have a different status than ordinary Chosŏn novel in the late Chosŏn. 『Shanbu Wenyuanzhaju』 contains novels from Tang dynasty to Ming dynasty, which is called ‘Yanqinglei(言情類, depicting people’s relations and desires)’ novels. Yanqinglei is novels reflecting Chinese society. Yanqinglei novels are popular in the Chinese publishing market in late Ming and early Qing dynasty. Senior officials and royal people are exposed to these books through Yanxing(燕行, diplomats to China) in Chosŏn. Chosŏn people considered Chinese novels as a way to introduce new culture. Chosŏn people used 『Shanbu Wenyuanzhaju』 as a resource for history. This indicates that Chosŏn intellectuals regarded Yanqinglei novels as information and knowledge of Chinese culture. This is because Yanqinglei novel have a history complementary nature(補史性). In other words, Yanqinglei writers write novels in the attitude of historian. So people regard Yanqinglei novels as literary knowledge similar to history books. As a result, Chosŏn bureaucrats Chines Yanqinglei novels as literary knowledge. 『Shanbu Wenyuanzhaju』 is a work that shows the status of Chinese novel as a cultural knowledge.

It is a matter of common knowledge that The korean classical novel and TV drama are much the same. The purpose of this paper is to comparative study on the The korean classical novel and TV drama, focusing on the gap and the same between two genre. In this paper, I mainly deal with Korean modern tv drama <Goblin> and <My Love from the Star>. The reason is that the structure of duality appear in these drama, and that the structure is very important thing in korean classical novel. Novel and TV drama hold the narrative source common, the other hands this source is used in very different conditions. The duality structure of drama is quite similar to that of classical novel. But novel shows the vertical duality and strong fatalism, drama shows the horizontal duality and historical reality. This difference is due to differences in recognition between present and past and to another social condition.

The purpose of this article is to find out the changes in the way of understanding the life of a person which was happened after introducing Catholicism. For this purpose, this article compared Gihaeilgi and Seongnyeongwangik. Seongnyeongwangik is a hagiology which was translated into Korean and was read a lot by the Chosun Catholics. Gihaeilgi is biographies of Chosun Catholics who was martyred in Gihaebakhae. I found out that Seongnyeongwangik focused on the manifestation of God’s will and miracle and Gihaeilgi focused on the personal courage and patience. This article explains these differences as a difference in the way each texts understand Jesus' life. The miracle story, Seongnyeongwangik understand that the life of an saint is similar to the life of Jesus, who is chosen as the Son of God and proves God's presence. The patience story, Gihaeilgi understand that the life of a martyr is similar to the life of Jesus, who is willing to be the Son of God. In conclusion, I have seen in this article that reading a miracle story as a story of patience is related to a change in the way that identity is composed, the change from duty to will.