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The purpose of this discussion is to compare grammaticalization and degrammaticalization to identify the intrinsic nature of each phenomenon. First of all, most grammaticalization processes progress in direction, but a grammatical form may cause a chain reaction. On the other hand, degrammaticalization shows a difference in that it only proceeds to the unilinear direction. Secondly, in grammaticalization, speakers use two language forms consecutively and recognize the two forms as a single unit. Contrastively, it is assumed that degrammaticalization results from the disconnection or separation of collocation. Thirdly, grammaticalization makes a language form transform from a concrete and lexical meaning to an abstract and grammatical meaning. There is, however, no such change in meaning in degrammaticalization.

Morphological and Distributional Characteristics of ‘-dorok’ in the Corpus

In this paper the Middle Korean vowel system was analyzed as an [ATR]-based on a two-level vowel system with the feature hierarchy [coronal]>[high]>[ATR], whereas the Modern Korean vowel system as a [labial]-based on a three-level vowel system with a new feature hierarchy [corona]>[high]>[low]>[labial]. In the former vowel system, [labial] was represented as a redundant feature owing to the characteristic of this vowel system. With the only environment of an adjacent labial, a vowel /ㆍ/, /ㅡ/ was exchanged to /ㅗ/, /ㅜ/ synchronically on the non-distinctive phonetic level by assimilation. In the late 16th century, [ATR]-based on a two level vowel system was disrupted by the neutralization of ‘ㆍ/ㅡ’. This appearance of the new feature contrast hierarchy occurred in the different phonological changes. When the contrast hierarchy was [coronal>[high]>[low]>[labial], the labialization of ‘ㅡ>ㅜ’ happened through the neutralization of the minimal contrast [labial]. However, If this contrast hierarchy were changed to [coronal>[high]>[labial]>[low], the labialization ‘ㆍ>ㅗ’ happened through the neutralization of the [low] instead of [labial].

This paper attempts to examine the adaptation intentions of the author and the variations of the adaptation process through an analysis of the different version of the Epitaph for Park Su-su at the Hongmungwan Jeongja. In particular, the study dealt with how the life of the deceased was emphasized in the adaptation. First of all, this study analyzed the variations of the Epitaph for Park Su-su at the Hongmungwan Jeongja published in Byeongsaejib, Yeonamchogo(八), Gyeomheonmanpil(乾), Eumhwagyejib(乾), Yusanggogsujeongjib(乾), Hapoongjukrohdanggi(坤), Baekcheokohdonggakjib(坤), Yeon-sang-gak-jip(墓銘), the Gyeseo version of Yeonamjib, and the Park Yeong-chul version of Yeonamjib. The study made comparisons by distinguishing ‘Passive Adaptation (Ⅰ)’ and ‘Active Adaptation (Ⅱ)’ based on the parts that clearly distinguish character entries between variations. As a result, the ‘Passive Adaptation (Ⅰ)’ type had fewer character entries, excluding Chinese character variants, while there were various forms of Bijeom(批點). The ‘Active Adaptation (Ⅱ)’ type, in comparison with the original, had many subsequently added sentences and deleted characters. In particular, the sentences ‘ⓐ He asked me for an epitaph (請銘于余)’ and ‘ⓑHe was a Bannam Park(潘南人也)’ in ‘Passive Adaptation(Ⅰ)’ are parts that clearly differ. The difference between variations enabled the distinction of three types according to the adaptation intention of Park Ji-won. First, sentences were added to explain the ‘strict family tradition and the negative prejudice of the people in the world’. This was the reason that the deceased had no choice but to carefully hide his true heart. Second, there were sentence modifications that highlighted a ‘suppressed literary temperament’. Anecdotes about how the deceased failed to demonstrate his clear, clean heart and brilliant literary talents, and how he suffered alone were added. Third, paragraphs were rearranged to show his ‘foreknowledge of his tragic fate’. Right after the anecdote of having his fortune read by a physiognomic before his death, the grief due to his early death was added by attaching the sentence that the ‘physiognomy reading hit the mark’. This reveals in the forefront his ‘ultimate loneliness’ of being unable to share his heart with no one all his life and his ‘pain of being unable to deny his fate’. To achieve this, Park Ji-won changed the conclusive descriptive method into a listing of anecdotes and a description of situations, increasing the literary value by adopting dialogue.

The present dissertation goes a step further from the meaning dealt with in preceding studies, which simply assessed Go-geum-so-chong as humor or humoristic beauty, and deducts the narrative implications of the male and female power relation between the main characters, in an attempt to make a connection with the social perspective that objectifies and excludes women for the purpose of male satisfaction. The reason for ‘rereading’ these works from the position of a female audience living now, not as a reader or writer of the time, is that the story of Go-geum-so-chong, in which molestation and violence are routinely perpetrated against lower hierarchy women by men with power, still displays a significant critical consciousness for the situation we live in today. The things these women experience in the story are not placed in a relationship between offender and victim but reversed into a relationship between a beneficiary and a benefactor, who open their eyes to an act of sex yet unfamiliar to them and thankfully allows them ‘to know its joy’. The bodies of women otherized by male Yangban are thoroughly alienated even by the women themselves. Ultimately, the candid gaze toward women by male nobles and the way in which they treat women are revealed without filter, and the women who are displayed through the stories are totally nonexistent or become completely silent entities. The subjects that may be disciplined with a dignified voice in the commentary section are those with a lowly social status. Ultimately, the male commentator is silent or, with laughter, sympathizes with the ridiculous and strange behavior of the male yangban who share the same social class, but the males with a lower status than themselves, they trample, criticizing them severely. What the male nobles do to lowly women is show appreciation and have fun, but what the lower class men do to the same women is impart depravity or wickedness. The expression of criticism is too exclusive and discriminating to view it as emphasizing ‘admonishment’ as a customary or decorative expression.

This paper is among a number of specimens Kim, Hae-Sung, especially the acceptance of Buddhist poetic mood and harmony, yet looked at these remarkable works stand out Buddhist imagination. And could in these specimens of Buddhist imagination Kim, Hae-Sung showing on aggressively through the ideological system and production principles poetic aesthetics of the building, only to find themselves the following global awareness and aesthetic characteristics. First, in Kim, Hae-Sung poetry there are a lot of works that firmly establish the traditional themes of space and time of Buddhism, Buddhist philosophy upon. Second, Kim, Hae-Sung showing Buddhist imagination is the spirit of one spirit does not distinguish between the subject and the other, things and consciousness, existence and non-existence. Third, made the center of the free spirit of poetry creation the great insights of Buddhism of freedom from the universe. Fourth, the󰡐Zen song(禪歌)󰡑 poetry of Kim, Hae-Sung has delivered the Zen and aesthetics of the poet borrowed the implicit and implicit symbolism and metaphor, and thus made possible the establishment of󰡐Zen poetry(禪詩)󰡑. Therefore, research on the Poetic world Kim, Hae-Sung is one of the region reveals a poetic poet investigate the orientation. And we expect to contribute to expanding the study of the Buddhist world in terms of awareness and shaping a new excavation and works of the poet󰡑s imagination appears to Korea modern poetry.

The purpose of this paper is to examine the homology of semantic structure between the poem 「The Gardener」 by Kim Jong-sam and the narrative structure of the Midas mythology. More specifically, 「The Gardener」 and the story of Midas in Greek mythology have similar motifs and plot developments. Also, by observing the poetic journey of Kim Jong-sam that focused on the culture and art of the West, in this paper tried to widen the emotional expansion of his poetic world as well as his poetic influence of literary resonance. The author of this paper determined that ‘a sense of guilt’ and ‘fetishism’ commonly found in the 「The Gardener」 and Midas mythology present an alternative direction to Kim‘s poetic world. It was concluded that these characteristics, while posing a new poetic challenge of overcoming fetishism to Kim, have be boiled down to the issue of recovering poetic independence. In regards to the ‘poverty with no content’ and ‘pure art-oriented’ images derived from within, we considered them to be attributed to the unique homology generated by 「The Gardener」 and the story of Midas mythology.

The anthropo-geography which is being actively conducted has its significance as the criticism and alternative of modern social theory. A place is the spot where a relationships with others is formed and the base where men live their lives. In addition, it also forms the conditions of existence and imprints meaning. A place is formed as a meaning limited to the subjects that have certain experiences in life. A deep meaning may be obtained through long-term and steady emotional exchanges. This study investigated the feelings about a place, including topophilia and topophobia that are felt through a particular place in Oh Jang Hwan's poetry. First, the theory of space and place-ness was reviewed to look into the aspects of topophilia and topophobia in Oh Jang Hwan's poetry. The subject of topophilia in Oh Jang Hwan's poetry is the archetypal space that calls in the sense of security to home. The place-lessness appearing in Oh Jang Hwan's poetry may be found in the poems such as <Hyangsoo> or <Bukbangeui Gil>. The area where Oh Jang Hwan's poetry assumes different aspects from other poetry applying the theory of place-ness is that the poems that have disgust for a place can be found. This study explored the dark side and savagery of the city appearing in Oh Jang Hwan's poetry by considering a 'city' as the subject for which topophobia is felt. Of the works of many poets who worked in the 1930s, Oh Jang Hwan's poetry particularly assumes the aspect of various transformations. In addition to the poems by Oh Jang Hwan cited in this study, the poems like <Sooboo>, a long poem, and 『Bulgeun-gi』, a collection of poems, are considered as the texts that are appropriate to study place-ness, and the study for the insufficiently investigated parts will be deferred until the next study.

This study has a purpose, which is to analyze aspects on the different versions of “The white hands for happiness” by Lee Tae-jun. “The white hands for happiness” had been published serially in the magazine Jogwang from 1942-1943. Following its initial publication, this work was retitled as “The three friends” and published in 1943 by the publisher of Namchang. This edition was the first separate volume of “The white hands for happiness”. Until now, many researchers have pointed out on the first separate volume of “The white hands for happiness” as “The Saminwoodal(三人友達)”. But there is no work with that title. There is no name of writer Lee Tae-jun in the edition of Namchang, so this may possibly be a pirate edition. In 1946, “The three friends” was republished at the publisher of Bummun with two volumes. This version inherited the edition of Namchang, but these two editions were comprised of different details. In 1949, “The white hands for happiness” was republished again by two different publishers. One is titled “The diary of new marriage” and was published by a publisher of Gwangmun. This edition appeared identical to the edition of Bummun, but it was published as a separate volume. As the edition of Bummun was originated from Namchang, the editions from Gwangmun and Namchang appear the same. Actually, the editions of Namchang and Gwangmun have identical forms. The other is titled by “The diary of new marriage” and published by the publisher of Pyeugbum. This edition is different from the Gwangmun in detail, but the title is the same. Possibly the edition of Pyeugbum is a pirate edition of the Gwangmun version. Last, there are some errors in the two complete works of Lee Tae-jun. Also two photographic editions mistook the edition of Jogwang for the Gwangmun and misconceived two editions as the same. They did not know the differences and similarities between these editions. They must be corrected and supplemented certainly for further research on Lee Tae-jun and his literature to be more accurate in its accounts.

Chae, Man-shik (1902-1950), from 1936 until 1949, wrote four The Blind Shim(沈봉사), two novels and two dramas. These works parodied A Korean classic, Life of Shim-Chung(심청전). The aims of this paper are to examine how the four The Blind Shim accommodated the classic novel, and to search author Chae’s subjectivity establishment. Two novels were serialized in magazines and were suspended, two dramas were completed just as 7 acts and 3 acts. In the denouement of these dramas, ‘The Blind Shim’ restored eyesight. But he poked in his eye with his fingers himself, and again back to the blind. The causes of ‘himself-harm’ are following two : one is an ethical shamefulness(羞惡之心) from the daughter's sacrifice, the other is an expression of irony for a generational disconnection. The former is related to the author-consciousness, and the latter is related to the social history of the first half of the 20th century, in Korea. Chae, Man-shik had a lot of interest in the subjectivity establishment, and as a writer he wrote the works dealing with it. The four The Blind Shim reveals the most bitterly the severity of the problem.

This study was aimed to expand the area of Literature Education in the aspect of convergence. For the aim of the study, academic traits, theoretical backgrounds and the structure of practice of therapy were examined; these are all relevant to Literature Education. In addition, this study attempted to accomplish overall convergence in a goal, content, and methods of two areas in order to examine the possibility of the interface between Literature Education and Literary therapy. In the aspect of a goal and target, raising the linguistic power of self-healing is necessary to realize a healthy life through the convergence of Literature Education and Literary therapy. Individual internalization on the aspect of healing is required as a result of analyzing the category of contents of Literature Education. Lastly, for the aspect of methods, an educational space as a system should be conceptualized again as a space of life or an inner healing space for individuals. The expansion of self-understanding from the communication of texts, and the change of status and roles of teachers should be considered as well. This study has significance concerning the inner healing of individuals through the convergence of Literature Education and Literary therapy, and in being aware of a new aspect of educational space as a space of empirical growth of life in the phenomenological perspective.

As the source of high-tech knowledge transferred from universities to companies in the early 2000s, and the useful life of specialized knowledge shorten was shortened, universities began to turn their attention to liberal arts education as one of the remedies. In this process, writing has been recognized as a way of communication that provides background for the learning as well as for discourse community. As a result, not only the writing has become more vitalized and specialized but developed and differentiated into various aspects. However, there is one prominent feature the academic writing demonstrates in the process of its development and differentiation, which is that 'argumentative writing' education has been strengthened. It is because the writing is the most effective way to acquire the basic abilities such as problem-solving and communication skills that form the basis of academic study. However, until now, there has been no research that covers the specific contents of 'argumentative writing' published in different writing teaching materials. Accordingly, in this article, we have examined changes and the meaning of the argument models, centering on the teaching material that changed its argument model and which is central to the argumentative writings among other reorganized materials. Also, we looked at the difference in applying each argument model that was proposed.

Convergence education has to be related to two factors: that learners can detect systematic connectivity between specific subjects and concepts, and that they apply this connectivity to them to solve the problem. Writing contributes to an increase of learners’ convergent thinking ability, therefore, there is a good chance that the writing curriculum can perform the role of basic convergence subject. Convergent thinking is a key factor of learners’ abilities that develop knowledge creatively, with integrated thinking, to overcome an entrenched line of thought. The vitalization of ‘thinking in network’ can be the way of intensifying convergent thinking ability. Learners can clearly recognize specific knowledge and have new meaning through connecting other knowledge and then can produce creative meaning. Learners can recognize how many concepts and knowledge can be linked or combined through drawing the relationship of concepts. In addition, learners can clearly understand that knowledge or concepts can be constructed through not only horizontal network, but also hierarchical connection. Learners’ recognition links their own text as well as other texts. Lastly, leaners realize that writing requires convergent thinking. Convergence education, in this light, can be conducted by writing education which can help learners construct text through linking and combining various types of information.

This study aims at searching for and restructuring concepts and meanings of critical thinking from the perspective of Korean education. In reality, skeptical view about it comes to the fore although there are great educational interests and demands about critical thinking. From the viewpoint of literature education, I would like to pave the way to appreciate critical thinking and shift the viewpoint by trying to restructure critical thinking. For this, I drew the problems including those that were existing, which included awareness about critical thinking and was biased toward analytical characters, focused demonstration and analysis, and technical approach focused on strategy and formality, so value and contents were excluded. In order to overcome such problems, I investigated the possibility of literature as substance of critical thinking and tried to gain a new understanding about thinking and criticism through the invigoration of literature activities and critical thinking. Through this process, I restructured critical thinking as thinking to evaluate and solve problems through sound and productive doubts. Also, I thought of it as meaning-constructive acts of humans accompanied by interpretation and evaluation. Furthermore, as I put literature education at the center, I tried to also restructure characters and elements of critical thinking. From the point of view of literature education, it can be extended to the phase of contents, value evaluation, relational thinking, creative thinking and problem-solving. This discussion proves that literature can be a valid channel to investigate the educational essence of critical thinking. At the same time, it shows that critical thinking can be an effective route to externalize the educational value of literature.