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This study evaluated the distinct characteristics observed in the exile literature written by Confucian scholars in the late Joseon Dynasty. Considering the views of Dasan Jeong, Yakyong, Chusa Kim, Jeonghee and Myeonam Choi, Ikheyon, as exiles and representative Confucian scholars, this study reviewed previous literature about them, and attempted to reveal their distinct characteristics. Further, this study examined the thoughts and lives of these three Confucian scholars in their early and late days at their places of exile, and determined how they overcame the difficulties they faced in. The study found that the Chinese poetry and other works by Dasan reflected on the lives of the natives in his place of exile. He coped with his own sorrow and self-pity of being in exile, by writing about their difficult and unfair lives, thus indicating the positive features of engagement literature. Chusa used his literary imagination to passively overcome his own difficulties in exile with a sense of shared commitment and philosophical maturity. He also made an effort for historical investigation influenced by his young ages as a theorist. Myeonam introduced the righteousness concept of neo-Confucianism. Instead of taking care of himself, he struggled with the reality of being a national patriot at the time of foreign invasion. His poetic expression was outspoken and emphasized this loyalty and fidelity.

When considering the political meaning behind punishment of exile, it is easy to overlook the fact that it was a destruction of daily life accompanied by the expulsion from one’s place of residence and isolation from one’s family. The punitive nature of exile in forcibly dispersing family members was the main sourceof the physical and mental suffering amongpeople in exiles and their families Therefore, this study examined the mental state of those in exile by focusing on the circumstances of family separation, especially during bereavement, by referring to exile diaries such as Kim Yak-haeng’s 〈Jeoksoilgi〉 and Lee Se-bo’s 〈Sindoilrok〉. It is significant to note that when an exile received news about the death of his family he experienced self-blame and regret. This desperate pain of believing that his exile may have directly or indirectly contributed to the death of his family leads to self-blame, Further, being an exile who cannot properly participate in the funeral process creates an irreversible sadness. Thus, the punitive nature of exile is significant in the major event of death in the family. The cruel punishment, of exile not only leads one’s family to death while they wait in despair but also forxes exiles to remain as bystanders eternal separation from their family. them. This makes it possible to understand why exile was chosen as the second most severe punishment right after the death penalty.

Danjong(1441-1457), the sixth king of the Joseon Dynasty, led a tragic life. His story was passed down orally as a legend that included both fact and fiction, and consisted of content that embodied the tragedy of his death and his after death. By forming and transmitting culturla memories of his death, the legend of Danjong became the catalys the subsequent worship of the god Danjong. In addition, storytellers display conflicting attitudes toward Heung-do Uhm, a person close to king Danjong. On the one hand, Heung-do Uhm, who risked death and buried Danjong’s corpse in the mountains, is remembered as a loyal subject, but on the other hand, he is also evaluated as a person who attempted to improve his status. The story can be defined as a cultural functional memory as per Aleida Assman’s memory theory. According to her, memory has a ‘technology’ for storage as well as a ‘vitality’ oriented toward reconstruction and change. Accordingly, this story appears to possess this ‘vitality’. As a cultural functional memory, this story continues to be connected with the present of the story-enjoying class, It can. thus, be said that it holds the possibility of change with them as the subject.

This study reviewed the Myeongjbuoweolbing series through a comparative analysis. Based on aspects of personality appearance and ranking. It was found that the narrative proposed in Myeongjuboweolbing extended to YunHaJeongSammunchirok, however. Eomsihyomuncheongrok revealed a new narrative based on that of YunHaJeongSammunchirok. The Myeongjuboweolbing series is based on the worldview of the Myeongjuboweolbing series and has diversity. Through its various narratives, the Myeongjuboweolbing series created a vast fictional inspired by the worldview of Yunhyeon. However, the portrayal of a single worldview does not imply homogeneity of narratives or consistency of narrative consciousness. Nevertheless, the popularity of the Myeongju- boweolbing series indicates that readers found the various stories centered on different worldviews more interesting than the subject or completeness of the work.

This study aimed to comprehensively assess the different points, relationships, and layers among the three Korean versions of Dongpae Naksong. The findings of this study revealed the following: First, the copies of the three Korean versions of Dongpae Naksong were each derived from the original version of the same series. Second, the Korean versions of Dongpae Naksong collected by Kookmin university and Seogang university appear to have been derived from the same original text. Third, the korean version of Dongpae Naksong collected by Dankook university is the most abbreviated one. Fourth, the Korean version of Dongpae Naksong collected by Kookmin university is the closest to the literal translation. Fifth, the Korean version of Dongpae Naksong collected by Seogang university displays the largest and most deliberate variation.

This study examined the characteristics of all extant editions of the Namgyeyeondam, including the Kim Gwang-sun Edition(KGSE), the Jangseogak Edition(JSGE), and the Seoul National University Edition (SNUE), through the theoretical lens of textual criticism. This study employed four research methods, namely, criticism by comparison of different editions, criticism by comparison of different paragraphs within the same edition, criticism by comparison of different books that share similar content, and criticism through analysis of the truth. The Namgyeyeondam was written with reference to various Chinese materials. These materials can be roughly divided into three categories: first, materials compiled by the Ming or Qing Dynasty government; second, Chinese classical novels; and third, that which is difficult to ascertain the exact source, such as, folk tales and unofficial histories. The KGSE edition of the Namgyeyeondam provides more details to the story, making it more interesting to readers in comparison to the JSGE and the SNUE editions, which simplify details through omission of some words. Although these simplifications do not necessarily hinder the comprehension of the main narrative, they have an adverse effect on the completeness of the story. Unfortunately, a third of the KGSE edition of the story is missing, so despite its positives, it cannot portray the complete story of the Namgyeyeondam. Hence, although the SNUE edition may be lacking in some details, among the extant editions it is the only one that has the full content of three books and five episodes. Thus, it possesses significant value among all extant editions.

This study aimed to reduce the discomfort in accepting different cultures, affirm both one’s own culture and other cultures, and form an attitude that communicates differences. To achieve this, the study attempted to create familiarity by identifying similar motifs in oral folktales that reflect the cultures of different countries. It presented a five-step process for intercultural education that includes overcoming experienced by immigrants through the use of and differences between heterogeneous motifs. The study focused on the Korean folktale “Sister and Brother Who Became the Sun and the Moon” and the Kyrgyztani immigrants’ folktale “Grandmother with Copper Fingernails and Two Girls”. In the two folktales, the ‘tiger who wears mother’s clothes’ and the ‘grandmother with copper fingernails’ are characters who trigger the ‘maternal image with eating up’, modif. Further, after comsuming the sacrificing mother, they attempt to devour the mother’s children. When the children face the predator, they experience fear; but as they move through space with this as an opportunity, they achieve a symbolic leap forward for growth. The two girls in the Kyrgyzstani folktale, unlike the brother and sister in the Korean folktatle exhibit the difference in experiencing three times maternalism again. This difference can be interpreted in terms of social maternity of relationship expansion that can overcome the confrontation between a sacrificing mother and a maternity with eating up. This thesis suggests that the anxiety regarding children’s education in multicultural families should be resolved by referring to the criterion of social maternity.

When the Joseon dynasty established its capital in Hanyang(漢陽), the Gyeonggi(京畿) area was spotlighted as a cultural space near the capital. This gave rise to many cultural and historical places here, but research on them is still lacking. In this study, I studied the history and characteristics of the Myojeok-Mountain(妙寂山) located in Namyangju, Gyeonggi-do. During the Joseon dynasty, the Myojeok-Mountain belonged to the administrative district of Yangju(楊州) a place that appears on various maps. During the early Joseon dynasty, it was used as a hunting ground During the late Joseon dynasty, it was used as a family burial ground and received attention for its feng shui(風水) value. In the late Joseon dynasty, Jangdong Kimmun(壯洞金門) is believed to have transformed Myojeok-Mountain into a cultural space. Kim Sang-heon(金尙憲), Kim Su-heung(金壽興) and the sons of Kim Su-hang(金壽恒) emulated their predecessors and set foot on the Myojeok- Mountain. In particular, Kim Chang-hyeop(金昌協), the son of Kim Su-hang, appreciated the scenery of the Myojeok-Mountain and sought to build a Byeolseo(別墅) here, which was thought to be the last Byeolseo of his life. The Myojeok-Mountain, which was noted by Jangdong Kimmun, has since established itself as a representative monk near the capital. Among them, the spatial significance associated with Kim Chang-hyeop exerted a profound influence on the change. Later, writers visited Myojeok- Mountain and wrote poems about its beauty. These tours continued until the 19th century, and are proof of its unique cultural history.

The study is aimed to understand the state of the liberal arts department in colleges by focusing on the liberal arts curriculum of Y colleges in the metropolitan area. In this study, I examined the attitudes and responses of learners toward classical literature, while emphasizing that offering humanities-classical subjects are crucial in vocational colleges. The educational system for students of a paricular college is selected based on the center of the class focused on the training of the technicians, and this tendency seems to be based on the secondary curriculum[vocational specialization high school]. Therefore, it maybe noted that a certain section of students who enrolled in vocational college lack the knowledge of other subjects. Therefore, in a liberal arts college where learners of various spectrums coexist, it is necessary to secure a common denominator of learning through texts that do not have clear contact points in the educational gap. Currently, the contact point of educational content is reduced to elementary education or previous text, and it is judged that the restoration to the classical narrative is effective. Thus, the study presents a methodology of team projects and presentations to convey the effectiveness of classical narrative literature, and explore the operational plans to consider in the future. The evaluation satisfaction of students is, thus, analyzed to confirm the necessity of the classics in the liberal arts college curriculum.