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This study aims to classify the lawsuit story of late Joseon period by three types according to the relationship between the people participating in the lawsuit, and to explore the social changes reflected in the story and the values ​​that yadam oriented. In order for the accusation to be established, it is essential that the plaintiff, the defendant, and the judge make a ruling. The first type of lawsuit story is clearly distinguished between the plaintiff and the defendant according to the standard of good and evil. It has a structure in which the problem of the real world is solved by the profitable order represented by the judge, and the law of the world is permanently preserved in the story. The second type is the case that the judge is on the side of the defendant, or make plaintiff resentful under false accusation. In this type, judgments is influenced by realistic situations, such as money or personal acquaintances, rather than by profitable order, and it reflects the anomy of the world. The third type of the story emphasizes the problem of contract and trust in relation. There's no absolute and normative value, and the relationship between plaintiff and defendant is difficult to distinguish by the standard of good and evil. The cause of the lawsuit in late Joseon dynasty is gradually diversified away from the problem of the moral principles to economic crime, and the story also reflects the change of reality. However, there are still frequent recordings of the first type of lawsuit story in yadam, which gives us a glimpse of the idea that yadam readers imagine.

At the end of ＜Jeon Woochi-jeon＞, Seo Gyeongdeok and Jeon Woochi enter ‘Mt. Yeongju’. Mt. Yeongju was the divine world where Jeon Woochi stayed as the mountain of deities in his before life. ＜Jeon Woochi-jeon＞ deals with the story of Jeon Woochi who comes down to the secular world and lives his life as he wishes but later goes back to where he belongs with his mentor Seo Gyeongdeok. In ＜Jeon Woochi-jeon＞, Jeon Woochi is described as one that messes up the world with all the fussing around. This is attributed not to the influence of the book that either Hojeong or fox carries but the immature nature of Jeon Woochi. Jeon Woochi acquired Taoist power with no mentor and commanded it with no reflection. There are some good or bad things he does, and this is the result of accepting the existing ‘Jeon Woochi story’ unbiasedly. ＜Jeon Woochi-jeon＞ does integrate the fragmented evaluations that have been fixed about Jeon Woochi over a long period and position him firmly as a member of the line of Taoist Magic. As it was published, Jeon Woochi who had been excluded from the society and divine world both came to be positioned stably in the world of deities.

This argument has the purpose to clarify the aspect and significance of ‘Big eating’ which is an important motif in the narrative of <General Boribab>. Until now, the <General Boribab> has been dealt with in the aspect of giant myth and legend. A ‘Big eating’ motif is derived from a archetype that was restricted to symbolize power of the gods and giants. However, what is important to motif can be semantic openness and ambiguity. To further enrich the argument concerning <General Boribab>, the aspect of big eating and meaning should be globally investigated among narrative. In order to solve these questions, I tried to clarify the ambivalent meaning of the 'big eating' and to pay attention to the problem of the relationship through appetite. clarifying the bilateral meaning with ‘Big eating’. As a result, "lack of power" symbolizes the appearance of a hero who lost "personality" and "independence" because of dependence on oral phase. However, <General Borobab> shows not only such dependence but also the growth of self and self-realization through the overcoming of trials. The important thing is 'leaving' and 'structure of repetition'. By leaving the way, the hero can get out of the dependence of the parent and establish opportunities to grow by forming a new social relationship. It also showed growing up to a larger presence, with the power to intelligence with instinctive power through a repeated structure. In this way, the story of <General Boribab> provides a new sence and life problem of overcoming the dependce of existence and achieving a succes life while accepts the universal reason for the motif.

This research investigated the aspects and the significance of the active expression of female sexual desire in Yadam of the late Joseon and the story of reaction thereto. During that time, patriarchy and Confucian ideology controlled the sexual custom, however the stories were composed of taboo and violation surrounding female sexual desire. Also, such factors as marital status of women, male type for the target of sexual desire, social status of men and women, and the aspect of men’s acceptance toward female desire, etc. form the stories variously. Accordingly, this research stereotyped and considered a few cases. First, stories of unmarried women who actively confess their sexual instinct to men or directly go sweethearting. Target for desire are mainly the noblemen. Most of such unmarried women from scholars’ family(士族) mostly fail in realization of love due to the men’s refusal, instead, they are educated or reformed through the men’s education. However, some women are brokenhearted or died due to the desire. Here, a sharp conflict appears around Confucian ethics. Second, stories of married women who realize their sexual desire through adultery with another man. Their desire from rather lower social status is expressed like animal instinct and evaluated immoral by the observers. Target for desire is also the men from lower status. Men and Women who commit adultery are mostly corrected by the observers of their husbands after realization of desire. The purpose of such correction is the realization of Confucian morality or justification. Nevertheless, it reveals contradictory and unstable point in respect that correction is performed by the male characters who suddenly realized rationally after pursuit of desire. Third, stories of the wives of eunuchs or widows, who search a new life to realize their desire. Particularly, female characters of <Hwancheo(宦妻)> actively fulfil their sexual desire, and the men’s weakness highlights the women’ independence. Desire of eunuchs’ wives and widows is described positively, and remarriage is adopted for the sustainable realization. Here, matter of economic reward is introduced instead of morality or ethical consciousness, in such case, desire is realized without a special conflict as the interest between men and women matches well. Target materials of this research mostly have men-oriented viewpoint onto female sexual desire, however, this research intended to express or acknowledge female desire, indirectly. Also, this research is significant that it activated the discussion on the narrative variation and argument of sexual desire by variously suggesting the form of taboo and violation related to sexual love. That is, narration of the expression of female sexual desire introduces several fluid situations, and violation of taboo is tolerated within the range that does not threaten patriarchy and Confucian ideology.

Recently, the need for education about not only Korean language but also Korean culture and values arises for effective academic activities as advanced Korean learners increase. It is appropriate to learn about classical literature in order to know about inherited Korean culture. Above all, it will attract foreign students' attention to teach using classical novels in which various characters do interesting activities. Therefore, this paper shows a model of Korean family narrative and draw up measures to teach Korean culture using Korean classical full-length novels which show vivid descriptions and lives of various characters. Especially, it proposes a method of teaching literature by presenting <Sohyeonseong-rok> which shows life and culture in 17th century as an example. First of all, the paper explains about characters, narratives, relationships and conflicts between characters. Then, it explains about daily life, leisure life, etiquette, values and systems. If an educator allows students to discuss about characters' emotions and values of people of the day, and to compare the culture with their own countries' culture, it will be helpful for deeper understanding.

The purpose of this paper is to present eunuchs of Chosun Dynasty had brought about gender trouble and crack in the binary gender system which seems to be very strong and logical. The eunuchs, who have been castrated and are incapable of reproduction, were the public officials to assist kings and the patriarch with legal wife and son. In that respect it can be said the eunuchs were publicly certified as men. But eunuchs were not men also. Because of castration, they could work in palace where was the place forbidden to men except king and his family. There are no paternal blood relationship between eunuchs and their descendants, even though the family of eunuchs looks like an ideal patriarchy. Because of this duplicity eunuchs have been regarded as neither men nor women in Chosun Dynasty so that they could not belong to the binary gender system in which human beings are divide into two clear-cut groups of women and men. In Yadam(野談), there are stories in which eunuch gave his wife to a man selected randomly. The man has made a big fortune including the beauty, the government service and wealth on a single occasion, just because he has not been castrated. In another stories, there are men who were convinced that they could have good luck from a sexual relationship between eunuchs’ wives. They are regarded themselves as the savior. In these stories, eunuchs’ wives are represented as the overly sexual women who only long for the sexual intercourse with penetration. But this representation of eunuchs and their wives paradoxically illuminates various contradictions and dilemmas of the binary gender system. Eunuchs and their wives belong to the legal patriarchy and obey the rule of patriarchy, so they made gender trouble with patriarchy. This paper finally offers that the full-fledged research on eunuchs and their wives are urgently demanded to overcome gender essentialism on the binary gender system.

In order to seek ways to join the spirit of the times of the present age-citizen's spontaneity, I explore social thought of Chŏng-Tochŏn(鄭道傳, 1342∼1398), Hŏ-Gyun(許筠, 1569～1618), I-Ik(李瀷, 1681～1763), Chŏng-Yakyong(丁若鏞, 1762～1836), especially focusing on I-Ik. As a powerful force driving ‘Aeminsasang’(愛民思想: political thought of deep affection for people), I focus on ‘the liquidity of the people’. I analyze how the 'liquidity of the people' was received by Chosŏn literati, what the psychological mechanism was and what complex aspects the ‘Aeminsasang’ of the Chosŏn literati had. Through this analysis, I deeply dissect what the Chosŏn literati said and at the same time did not say.

The purpose of this study was to investigate the narrative characteristics and thematic consciousness of the Gyeongpan edition of Hyeonsumunjeon· under the magnetic field of its the best version. First, the narrative characteristics of the Gyeongpan edition is based on the events related to the dynastic change shown in the best version, and it is not realized the prophecy of the Jingang Doin, which is “Destruction of the Song and foundation of Yeojin" in the process. This paper shows that the narratives of the Gyeongpan edition are ultimately directed toward the existence of the Song and sublates the dynastic change by other nations. Meanwhile, intention of writer looks different to ostensible narration of the Gyeongpan edition. It means writer of the Gyeongpan edition expressed negative perceptions of the Song dynasty and gave prominence to dangerous situation of Song that barely maintained by a few loyalist through the characteristics of heroes who are loyal father and son, main characters, and Shincheonja punished by heaven. The Gyeongpan edition follows existence of the Song dynasty on the surface but express loss of the Song dynasty’s absoluteness. This paper says that Gyeongpan edition is reflected external awareness of late Joseon dynasty that it has fidelity ideologically in a situation lack of respection about Myoung dynasty..

In this article, I want to think about what is the power that changed Kim, An-guk. And the purpose of this article is to discuss a identity by analyzing the <Kim, An-guk>. When discussing the identity of a person, as important as the personality of the person is the other person surrounding him and the relationship between them. Because the identity of a person is meaningful when it is with many other different people. Kim, An-guk was perceived by his father, uncle, and father-in-law as a person who lacks the literary talents that a man of the scholar-gentry class should possess. This is due to Kim, An-guk's physical passivity. Kim's physical passivity appears as dizziness for the characters. The lack leads to the breakdown of the relationship, and the break of the relationship causes Kim, An-guk's ontological crisis. However, Kim An-guk's extraordinary ability is expressed by Kim's wife. Because of this, Kim, An-guk is recognized by his father and others. So, <Kim, An-guk> is like a story on the choice of a spouse and a story of poor treatment to son-in-law. But the personality of a character and the conflict relationships are different. It is possible that Mrs. Lee, who recognized her own otherness, acknowledge his otherness and considered him as another subject. This combination of self-identity and Otherness is the dialectic of establishing identity.

The competition to make a flower bloom” refers to a narrative pattern in Korean shamanistic myths that revolves around the competition between the two divine rivals to decide who will dominate the human world. This phrasing implies that those myths are focused on the manifestation of the two rivals’ capability of making a flower bloom. This article asks whether such a title is accurate. By examining the terms and expressions that are used to describe the competition in multiple versions of oral shamanistic creation myths, I argue that the flowers in those texts are in fact understood to bloom by themselves— the flowers are regarded as subjects who have power to decide the winner upon the rivals’ requests. This article, therefore, suggests a new term, “asking a flower” instead of “competition to make a flower bloom.” It demonstrates that a similar episode is recounted in the shamanistic myth, “Halmangbon-puri (shaman songs about Halmang, a goddess of birth and nursing),” and a song of the Silla period, “Tosolga.” It also asks to what extent the term, “asking a flower,” can be generalized as the name of the category. I suggest that such a categorization is crucial as the groundwork for the establishment of the studies of the “mythology concerning flowers.

"GaeryangPaktaryeong" is a version of “HeungBu-jeon”, written by JangJae-yol, who was a high-ranking listener and author of Pansori along with "HonamJidam", "GangSangryeon". The purpose of this paper is to examine the way of enjoyment of Pansori in the 20th century by explaining the characteristics of the "GaeryangPaktaryeong" Although it seems that "GaeryangPaktaryeong" was mainly influenced by Shin Jae-hyo, JangJae-yol attempted to rationalize his own way with a critical view of ShinJae-hyo with a conscious change of consciousness. In addition to musical markings and pansori expressions, "GaeryangPaktaryeong" has a consistent attitude including inserting enough current poems such as poems and folksongs, deleting excessive or unethical content while not missing the Pansori fun. Lastly, in "GaeryangPaktaryeong", JangJae-yeol's well-known tastes are also revealed, so that the attitude of the pansori enjoyers can be confirmed. Although it is not at the center of Pansori, it is significant that another aspect of Pansori in the early 20th century and the active attitude and manner of Pansori listeners can be confirmed.