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Narrations of classical novels usually have provided the source for video contents in the forms of movies, TV dramas, animations. and other multi-media like comic books, games, characters, and festivals. However, the content production of classical literature has not utilized all the above means but rather been restricted to particular areas. Moreover, many of the classical novels have not experienced such productions, most of which have been applied to well-known pansori works like Chunhyang-jeon, Shimcheong-jeon, and Heungbu-jeon. Besides those pansoris, there are only two relevant novels. One is Honggildong-jeon, which projects the social issues of the time. The other is JangwhaHongryon-jeon, which deals with the family tragedy caused by a step-mother. Are there any special reasons in which these two novels have enjoyed fairly high frequency of such modifications and content productions? Above all, these works have popular narration structures so that they have not run into any serious problems with entertainment. They not only show ordinary aspects of events and characters but also describe many details of real life, both of which are quite peculiar in almost every pansori. Even in terms of modern literature, these three works stand out in successfully describing realities. As a result, the stories have been widely used as proper texts for many modifications and content productions. However, the contents of classical novels concentrate upon a couple of works. The result is that the abundance of contents would be seriously barred. It is mainly because story-telling itself will be restricted so that it does not allow the variety of stories. Although it is important to select proper works in producing contents, it is even more important to classify and categorize over 850 works of classical novels. It is possible to broadly categorize the stories of classical novels. At the same time, it is also possible to make various story-tellings by subcategorizing in terms of characters and events. The next step is to investigate various patterns of video contents of movies and dramas. Naturally, the process may reach performance contents such as changkeuk, play, madang-nori, musical, and opera. Finally, the last step is to widen the scope by including such areas as animations, characters, and games. The content development for classical novels can bear abundant fruit when it extends the depth of stories and the width of multi-media as well.

It is not the skill level of the medium that determines the power of the contents, but the story inside. If the story of the contents is strong enough, the empathy of the enjoyer can be obtained. The story of the content consists of the surface narrative and the in-depth narrative. Among them, it is the in-depth narrative that decides the power of the story. In-depth narratives usually deal with questions about human relationships and existence. This article examines the direction of planning and education of contents, focusing on the spatial features and in-depth narratives of classical novels. The space of classical novel is characterized by 'Boundary space of time and space.' In the bounding space, the characters meet, talk, listen to each other, gaze at each other's deficiencies, resonate with it, and cooperate in a narrative manner. In this process, the enjoyers also find their own lack, empathize with it, and understand and receive it. They constantly interacts with the in-depth narrative, and have the power to reconstruct the narrative of his life in elevated empathy. In the future, classical novels should contribute to the ways in which the in-depth narrative of the contents and the inner side of the enjoyers can interact with each other.

This paper aims at presenting the direction of research to efficiently execute the role of classical poetry in the planning of cultural contents. We restricted the meaning of cultural contents to 'cultural products for economic, high-value-added creation', and developed discussions on this premise. Previous discussion, classical poetry focused on the possibility of cultural content, and proposed several. It was judged that there was a distance from the actual. One of the core of cultural contents is “storytelling.” Therefore, I thought that study of classical poetry should proceed in a direction that can provide substantial support in composing the storytelling. Specifically, it is “literary thematics.” Cultural content is an opportunity to prepare for the revitalization of National literature. I thought that the planning and proposal was not the role of national literature. It is necessary to actively approach the cultural project aimed at pursuing cultural value. However, in pursuit of economically added value, that is, it is best to faithfully perform the role as an assistant in the current cultural contents industry.

In the ‘Dokkaebi village in Seomjin river’ of Gokseong-gun, Jeollanam- do and the ‘royal azalea Seolhwawon in Mt. Hanwoo’ of Uiryeong-gun, Gyeongsangnam-do, Dokkaebi forest trails were built by using the Dokkaebi' folk tale and character, and it is now on operation actively. Therefore, the aspect of storytelling and actual operation status were examined and the development of local cultural contents and modern transmission direction of oral literature using local folk tales were examined. The goblin village in Seomjin river is the business community based on the theme of Dokkaebi and childlike innocence. The Hogok Dokkaebi exhibition hall is for the performances and exhibitions, and the art parks and forest experience activities are run in the outside nature space. It is famous local private business that has steadily achieved a lot of performances in its own projects as well as government agencies and local government projects for about ten years. The legend of <the general Ma Cheonmok and Dokkaebi’s sal> in Gokseong and the Dokkaebi’s sal of Seomjin river were utilized in the puppet show and Dokkaebi forest trails experience program. Moreover, the scope of the data is extended to the traditional Dokkaebi culture in the exhibition space. Besides, the goblin village in Seomjin river was designated as the first forest experience centers for little children, it can be also highly appreciated that composing of forest experience program for children by making good use of naturalistic characteristic based on the waggish and mischievous Dokkaebi image as a theme. Mt. Hanwoo is a big mountain in Uiryeong-gun, Gyeongsangnam-do, in 2016, the Korean azalea habitat was built up with the nearby walking forest trails in Uiryeong-gun and the sculpture related to the Dokkaebi' folk tale was installed and named as royal azalea Seolhwawon. At this time, the existing Dokkaebi' folk tale was recreated by mixing with Mt. Hanwoo, Mt. Eungbong, royal azalea, Hongeuisong (pine tree), strong wind and Manggae-tteok etc. as the regional characteristics of Uiryeong. In addition, the character sculpture was installed for preparing the internal stability of forest trails storytelling and experience tour. Meanwhile, in the result of searching the material of original text of unknown storytelling, the legend of Mt. Geumoh in Hadong-gun, Gyeongsangnam-do having many similarities and relevance was most similar with the original text. So, it is regrettable that the legends of Dokkaebi from other regions was derived and the original text was not revealed due to lack of material review. Especially, the local legends showing the characteristics of local nature, history, culture, consciousness are closely related to the growth and enhancement of self-identity of local residents, so it is needed to approach and choose carefully. In addition, tracking the related articles posted on the web site, blog, SNS, etc., both of these site have been used more and have received more attention recently. Hereby, the sustainability of the operation of local cultural contents using tale was confirmed and it shows that it is representative local cultural contents of Gokseong and Uiryeong. Now is the time when the video content that can be called a new oral culture is derived and enjoyed through the online platform such as YouTube. Thus, it is the time to consider the modern and futuristic transmission method of oral literature by having regard to the changes of the consumer media such as the archiving of materials and shared services, promotion and further development of storytelling.

This paper proposes cultural tourism contents usage plan through systematic literary research of Wando Island, South Jeolla Province. Wando County contains many cultural tourist attractions including the Dadohaehaesang National Park, however the majority of locations are developed during modern times. Much of Wando’s cultural history can be inferred within Joseon Dynasty literature. Accordingly, this paper has, through the analysis of the local literature of the Joseon Dynasty, attempted to discover new cultural tourism contents of Wando. The results are summarized into three broad categories. First, there are many Buddhist historical sites remaining in Wando such as Sangwang-bong and Gwan-eum-am. Secondly, Wando served as a representative private mountain that produced Yellow-hearted Pine. Currently, the pine groves of Wando have disappeared, and it is necessary to restore the habitat. Third, Kyu-young Jeong’s Wando Journey is a series of poems recited of a Wando Journey. Through the analysis of the poem, it is possible to restore the famous locations of Wando and utilize them as cultural tourism contents. In the Joseon Dynasty, Wando County was classified as an Island Region, and was mainly recognized as an exile; and the Gongdo Policy led to a view that historical records were lacking. However, it has been revealed through literary analysis that there were many scenic spots that attracted the attention of the Joseon Dynasty, and it has been confirmed that there is potential to utilize this as cultural tourism contents. The above is just the specific example of Wando, but the success or failure depends on how data is processed and utilized wherever that may be in the country. This is based on long historical facts and is meaningful because it can reveal the regional characteristics of the natural environment.

Though Unyeongjeon (雲英傳) has been regarded as the novel which criticized the feudalism in the Chosun Dynasty and advocated the free love, I tried to find what makes Unyeongjeon as a tragedy in this paper. Unyeongjeon is a novel with very complicated structure, because it is framed narrative with several frames. Most important frame of this text is related to the protagonist Unyoung’s remembrance as analepsis. Analepsis is the literary device in narrative, in which a past event is narrated at a point later than its chronological order in a story. Therefore it is unavoidable to occur the gap of information and cognition between the narrator who narrates the past in the present and the characters who went through a variety ot things at that time. Unyoung and Kim, the present narrators, have to remember and restate the past, especially including their misjudgement and wrong choice. In this process the present narrators get to know that the characters at that time did an error of discernment due to ignorance, to the lack of an essential piece of information. When the present narrators finally realize that there was no way to avoid destined catastrophe whatever they chose, Unyeongjeon becomes a tragedy. Suseongung (壽成宮) as the background of this text has a role to make their realization more tragic. Suseongung was the only place for Unyoung and Kim to be able to meet and love each other, whereas it was also the place for them to prohibit their love and disturb escape from there.

This study examines the narrator’s feeling of shame in the classical Korean novel known as Myeonjubowolbing. The shame felt by female characters of a bad is expressed continuously. On the other hand, the shame felt by male characters of a bad is expressed by temporary in Myeonjubowolbing. Meanwhile, Yoon Myung-a is different from other female characters such as Jang Seong-wan of Wanwolhoemaengyeon, who suffered the shame of her family affairs. Yoon Myeong-a solves the conflict directly. The narrator has developed a precise strategy to ensure that readers do not feel an ethical gap. However, it does not delicately handle the shame of male characters compared to expressing the shame of female characters. Therefore, the narrator of Myeonjubowolbing has a rich knowledge of the Korean long novels of the time, but its consciousness is feminine.

This study intended to consider the characteristics of a poetic figuration in Si-jo from a apostrophic perspective. I divided the method of a poetic figuration into six categories. They are invocation, foregrounding, confluence of poetic I and the world, emotion expression, automating of constructing a poetic frames and metonymic figuration. The characteristics of the poetic figuration in Si-jo by the apostrophic perspective are summarized in two parts. By the apostrophe, Si-jo strengthens its custom and ensures genre stability. But at the same, the use of apostrophe turns out to add variety and dynamism and complements a weakened lyricism in Si-jo.

This thesis is an introductory paper of Changgahwijip. This thesis’ purpose is introduction of Changgahwijip to the academic world and analyze it in general. Changgahwijip is the Changga anthology collected by Park Chang Sik who is older brother of Park Heung Sik around 1910. Changga in Changgahwijip were usually placed in newspapers and other Changga anthology, highlighting loyalty rituals and territorial awareness, and emphasizing education as a competitive survival tool. This subject consciousness reflected the spirit of the era before colonization by Japan.

The purpose of this paper is to discuss the meaning of the Gwandok diary (觀讀日記) by Lee, Deok-mu. Lee understands the contents of Zhongyong (中庸) based on the zhuzi (朱子)'s opinions. However, in the reading of Jaromungang-jang (子路問强章), the personal view of Lee about Yong (勇) is revealed. It was related to his personal history at the time. Lee was distressed by many problems caused by family issues and the frail mind and body. He hoped to get a firm spirit through reading the book. According to him, Yong helps the weaker to devote himself and to be strong. Through the Gwandok diary, it is possible to reconstruct the daily feeling of Lee Deok-mu as well as the acceptance of the Zhongyong. The Gwandok diary can be a fine chronology to look at the literary achievements of young Lee. There is the need to pay close attention to the 24-years-old Lee's everyday thoughts, including his understanding of Yong.

The cigarette, which was introduced in the early 17th century, was the most precious item of personal preference in the Joseon Dynasty of Korea. But the harmful effects of smoking were verified by medical and scientific methods. So the voice for banning smoking is louder. But the cigarette is an item of personal preference. And smoking is a matter of individual choice. It is problematic that someone arbitrarily restricts the free choice of cigarettes and cigarettes as culture. In the discourse structure of modern pathology, tobacco became a negative object and became a symbol to be avoided. In these days, smoking is regarded as the concept of 'illness to be treated' which was established in modern pathology. In the process of cigarette as a personal thing to a social symbol, the problem is that the subject of smoking is neglected from the matter of smoking. Alienating the smoking subject can not solve the problem of smoking. Smoking should be recognized as a culture. And the problem can be solved when considering the subject of smoking. This is because cigarettes are a favorite item that a smoking subject freely chooses. In this paper, I try to look back on the meaning of smoking culture through the Ok Lee’s Yeongyeong (烟經) which is a very unique book in our cultural history and old documents related to tobacco.

This study is the first to report Cheonyerok (collection by prof. Chung Myung ki) to the field of academia. This aims to figure out the aspect for compilation and translation of Cheonyerok (collection by prof. Chung Myung ki). It could be found out that the compilation of Cheonyerok (collection by prof. Chung Myung ki)was for interesting reading of 11 years old girl nearby palace. Cheonyerok (collection by prof. Chung Myung ki) shows a shift in its translation into Hangeul. The conversion was as follows. (1) transcribe title of chinese character in korean phonetic script, (2) The comments section was omitted, (3) the person who translated ito korean and manually copied Cheonyerok (collection by prof. Chung Myung ki) had below average in academic ability, (4) the reader's standards was considerated in the course of translation, (5) basically it was a direct translation, (6) specially there were so many omission, (7) Cheonyerok (collection by prof. Chung Myung ki) was manually copied from Version of Cheonyerok translated in Hangeul.

1. Chil-sib-saing-nam-bi-o-ja was formed as follow: Ui-ok-jib→Jeol-ok-gui-gam→ji-nang→Mok-min-sim-seo. In this process, it was transformed to oral story. 2. Story: ①Old man get a son from concubine. ②Old man cheat son-in-law and let him keep the heritage. ③After the son grow, the truth was involved by officer. ④Son got the heritage. 3. This story has trick structure and investigation structure. so we can understand the relation of both structure. 4. The thought about Successor (one is mythic character and another is bloodline) show they has extreme thought that only children of their own are important. 5. Son is substituter for his father. And in reverse, father can continue his life through his son. So, father and his son is same being. It is the meaning of inheritance

The protagonist of classical novel Jeonwuchijeon shows both sides. Jeonwuchi helps the hard person and punishes evil. But the king is harassed and the woman is raped. It shows various aspects in one work. Especially, it is a peculiar point that the main character is defeated in the ending. And another story about Jeonwuchi tells him that he is a bad person. At that time people can see that he perceived him negatively. But in the Media Narrative, Tom is seen as a winner and savior of the world. Still, he has a bad face, but the results have changed. In the past, the world was deceived by Taoist magic, but now it saved the world. These ending changes are closely related to the markets that consume them. So the loser, Jeonwuchi, could be accepted as a new hero. This awareness of Jeonwuchi appears not only in movies but also in dramas. It is an environment where diversity is accepted as an attraction. Ultimately, the meaning of hero has something to do with how he is perceived rather than what he acts.