KJC Korea
Journal Central

This paper aims to elucidate the morphological, semantic, and pragmatic characteristics of the Korean indefinite pronouns ‘amwudo’ and 'amwuna.’ ‘Amwu’ can be used as the form ‘amwudo', ‘amwuna' which are auxiliary case marker ‘-do', ‘-na' combined forms. Thinking ‘amwu' is a nominal, the case marker combining restraints to ‘Amoo' is ununderstandable. And the fact that ‘amwu' can be combined only with auxiliary case marker ‘-do'(also),‘-na'(or)must be explained. In this paper, in relation to the referent which it refers, I argued that the expression 'amwu' has the sense that it's referring object is not fixed, so it cannot be a existence or identity which is a precondition in action, statehood. Therefore it cannot be combined with case markers. The reason why ‘amwu' can combine with auxiliary case marker ‘-do'(also), ‘-na'(or) is that these can make a fixed entities by the meanings of them. I discussed the characteristics of ‘amwudo' and ‘amwuna'. The former can be used only in negative context, and the latter can be used only in the affirmative context. ‘Amwudo can be interpreated universally in negative contexts, but principally ‘amwuna' can be interpreted existentially.

Text linguistics makes the amalgamation between various academic systems by focusing of linguistics. Especially, it suggests new directions to the research of literature, so this study analyzed 「Spring Is」of poet Shin, Dong Yeob as a research text. The summary focused on discussion would be as follows: Texts of one work affect text of other works or same writer. Especially, the poet Shin, Dong Yeob is esteemed as a representative participant poet in Korean literary world. His basement of historical perception, reality perception and national consciousness started from 『Asanyeo』were melted in the 「Spring Is」 following 「Geum River」and 「Go away, Shells」. In the text 「Spring Is」, the main agent of each stanza started from ‘Spring’ the symbolic work that the poetic narrator dreamed, and the poetic concept for ‘winter’, the opposite symbolic word developed at the first part of the third stanza. While there are no particular highlighted modifiers for ‘winter’, but the appearance of ‘spring’ that the narrator hopes ultimately expressed concretely. That is, generous and shining ‘spring’, and ‘blizzard’ and ‘iron’, symbols of ‘winter’ have typical opposition structure. As for the negative ‘winter’, volitional hope that melts ‘iron’ as if the snow melts during the winter by sprouting feel of ‘spring’ arrives. This expresses that ‘spring’ of Korean people is based on the historical appropriateness like following the natural circulation of ‘spring-summer- fall-winter’. Considering the development process of ‘awareness of the reality (problem)–premise of destroying reality-advent of utopia-concrete appearance of utopia’ in the contents structural aspect of text, it is possible to set ‘the first part of the third stanza’ as independent stanza.

The purpose of this paper is to describe 'deutda'(落) diachronically and to examine its meaning. This paper focuses on the theme of 'deutda'. 'deutda' has a semantic feature [descend]. 'deutda', which had showed a wide theme in the 15th century, has been gradually restricted to liquid and the scale of its meaning has been reduced. Also It had taken a meaning of 'color comes out' in the 15th century. It has corresponded to ‘滴’ and taken a meaning of 'condition shows up' in the 16th century. It has been modified to the adverb '􀀀􀀀' in the 18th century. It had many example of a meaning of 'condition shows up' in the first half of the 20th century and its meaning has lasted to the late 20th century.

This paper aims to use the machine of the experiment 4300B CSL to analyze the Korean monophthong in Phonetics. Until now, there are so many analysis on monophthong about the standard language of Korean in Phonetics, but less analysis about the Korean dialect. So this paper analyzes the monophthong of the musun Dialect through the informants. As the result, we can see the the old ages’ front vowel on [ㅣ], [ㅔ], [ㅐ] are stronger than the young ages. And the old ages’ mouth are bigger than the young ages when the speak the [ㅏ]. In the musun of Korea, all th people speak the [ㅚ]and [ㅟ]as a diphthong. The analysis of Study on the musun dialect may help to comprehend the monophthong system of the Korean musun dialect accurately.

Thus far, <Aengrobu> which is the only work in the style of Bu(賦) of Seokjeong Lee Jeong-Jik who acted in the period of patriotism and enlightenment. <Aengrobu> was an allegorical embodiment of the issue of 'out and place' by Seokjeong with the application of his theory of paleography. Seokjeong considered Bu(賦) as one of sentences and respected old Bu(古賦). <Aengrobu> corresponds to it and Seokjeong's sense of paleography is embodied in it. Seokjeong applied his viewpoint of paleography to the style Bu(賦) because it had its own characteristics. Based on his theory of paleography, Seokjeong embodied his argument using three animals-the nightingale, the white heron and the phoenix-in <Aengrobu> in an allegorical style. Here, through the allegorical style frequently used in Bu, Seokjeong could embody his argument more effectively. These three animals emphasize and argue the life they pursue and its value. At first, the nightingale and the white heron are in confrontation with each and then submit to the argument of the phoenix that appears later. In the work, the nightingale is an allegorical being that represents the world of 'out(出)" filled with vanity and the white heron is an allegorical being that represents the world of 'place(處)' that does not communicate with reality. The phoenix is a being that realizes the true meaning and value of ‘out and place(出處)’. Here, the world pursued by the author Seokjeong is embodied through the phoenix.

This thesis is studied about the introduction of Buddhism and literature meaning. First, it is summed up the relation of introduction of Buddhism and narrative literature. And then narrative literature's adoption of Buddhism introduction is examined. Finally introduction of Buddhism and meaning of literatures adoption is examined. First, it is studied about the relation of Buddhism's introduction and narrative literature. Here there is studied about an aspect of Buddhism narrative be a nation literature or own country literature. Buddhism literature has its origin of sutra, so it has a limit to settle down as a settling literature. On the other hand production narrative could reveal the creation, so it could be a nation literature or own country literature easily. Second, it is considered a adoption aspect of Buddhism introduction. And extensively it is divided into the exclusion of Buddhism, add Shamanism and Buddhism, the worship of Buddhism. In the exclusion of Buddhism, the opposite of ruling class that believe the settling belief, it is treated about difficult situation of Buddhism settlement. In a add Shamanism and Buddhism, Buddhism is harmonized with settling belief and then it is settled down in this country. Finally the worship of Buddhism, the situation that not awareness of settling belief and making story with Buddhism itself is considered. Third, the narrative literature adoption of Buddhism introduction and its meaning is considered. Buddhism has an asian universality in term of thought, ideology and a view of the world. However as Buddhism is handed down, so it was to be another type and settled down here. And then universal literature and world literature is to be a our special literature and local literature. And the equality of Buddhism has done to enrich our Middle Ages Culture, it massed produce the rabble literature relation to a life of faith. Also, a various imaginary world of Buddhism has created ideality, transcendence and fabulosity, so it guarantee the depth of narrative literature. And then diachronically and synchronically it is extended.

Okso Kwon Seop was a writer, who lefts lots of literary works, from Chinese poem to music and feng shui. Sijo literature in this thesis focuses on not only overlooking the whole contex, but also covers each pieces. <16young> is composed of 16-su among 75-su. Even though that is a lot, it hasn't been studied. In Okso's work, the writing material is various and it has a focused expressions. But in 12-su among the 16-su, we can see his strong perception of reality. It is very negative and even cynical. Why would he have such kind of perspective? One of the reason is about his continuous failure in gwageo exam. Second reason is in his tragic family history. He traveled to get rid of his pain and also that connected to sublimate to the literature.

The purpose of this paper is to investigate the spatial characteristics and the imaginative geography in Park In-Whan's poems. Park pursued the liberation of the East Asian nations by creating the sense of solidarity between them. The place of solidarity for him, however, is rather a imaginative space than a specific place. In his poems, Park represented his hometown which had been destroyed during the Korean War. His poems not only represented his unique sense of locality, caused by the destruction of his hometown, but also his attempt to reconstruct it as an imaginative geography. Park traveled to America in 1955. This visit also changed the imaginative geography in his poems. His description of the American cities indicated the deconstruction of the imagined topography and the embodiment of America. Park's poems and travel records of America are the most important materials to understand the characteristics of the imaginative geography in his literary world. He changed the focus of the imaginative geography from the abstract West to the figurative America.

This research is a study of the images of women illustrated in The Dawn of Labor. This is the intention to examine how the true nature of women exposed to multi-repression is illustrated in the worker poet's texts. Various images of women are illustrated in The Dawn of Labor. As the wife is a labor subject on equal terms with the man-narrator, the narrator becomes to recognize the woman-the laborer-the wife as human beings equivalent to himself while studying for labor liberation and through labor movement and struggle based on his study. When you examine the text about the mother, superficially the mother appears to be the absolute good by sacrificing for her child. Although the narrator does not confess his mother is the motive of his struggle, paradoxically through the text declaring the reason of his struggle by the voice of his mother, you can look at the man-narrator's sense of the mother. The images of the women-laborers set as the women apart excluded from his own relationship are consistent. The image of the woman-laborer in a quandary over her problem escaping from the perspective of mechanical formality is presented. And it is noteworthy that he could illustrate the initiative of the woman-laborer concretely by focusing on the process of her independent sense of identity made after awakening the limit of consciousness. In conclusion, women appearing in The Dawn of Labor were on equal terms with the man-narrator. By embodying the process of confirming the woman-laborer's own value of existence dialectically, you can be aware of it that the labor of women-laborers could be the driving force to overcome the contradiction of the world. It seems to be the result of recognizing femininity or maternity positively and progressively. Finally in The Dawn of Labor not only 'women' appear but also the narrator raises the issue of 'women's problems' actively and shows overcoming them dialectically. Eventually he suggests that we can solve 'human problems.'

The purpose of this study was to examine Lee Chung-joon's novel "Dialog with a Great Old Tree" and the origin of his literary spirits on the assumption that there is a very close relationship between literature and religion in that both of the two pursue the ultimate significance of life and an ideal way of life. And it's concluded that the author portrayed the high-dimensional unity of Buddhism and literature to describe his own Buddhist world view and scrutinize the substance of life and death and the matter of salvation. Namely, he deliberated on the origin of a human being, and he believed that religious literature would become most significant when there is a high-dimensional congruence between what literature pursues and what a religion pursues and when their unity produces synergy effects to ensure the harmony of knowledge and conduct. The novel "Dialog with a Great Old Tree" discussed the substance of life and death, the essence of the universe and salvation through the conversation between the hero and a gingko tree, and embraced Buddhist world view. The hero who engages in literature has a will to deal with every matter of life and death within literature and has faith in the possibility of salvation. There are largely three topics of conversation between him and the great old tree. One is 'the substance of life and death,' and another is 'the essence of the universe.' The third is 'a return to a new world.' The author described their conversation by using Daegiseolbeop, which is the interrogatory method that was used in the Agama. The author explained simultaneity and sympatry, which the great old tree mentioned, in terms of Sambeopin. The road to awakening is depicted as 'a return to real nature, transcending Saseongje and going beyond the stage of Moosochak. In the stage that one reaches by transcending Sasungje, he or she gets out of all the troubles and reaches the stage of awakening. The novel mentioned the relationship between the universe and this world as well as the essence of the universe and viewed man's extensive, free imagination as the possible true order of life and the universe. In effect, the novel is a literary work that the high-dimensional unity of Buddhism and literature produces synergy effect, and represents the author's Buddhist world view who inquired into the essence of life and death and the matter of salvation, which could be called an effort to explore the origin of a human being. He opened a new chapter for religious literature in that although he regarded the inquiry of mysterious life as the goal of writing all the time, he made a further attempt in this novel to explore the real nature of man from a Buddhist perspective instead of merely continuing to have his sight set on that goal.

The poetic methodology of Raw image poetry is a metonymic principle of anti-metaphor. The language system of Raw image poetry is a narrative because it is a language system based on metonymy. Objects appearing in a work are proximate things to time and space. Each of those objects is not borrowed for the explanation of a certain notion (object), but it is an associative product of one phase. These objects have metonymic meanings that are not as a confrontational notion but as an associated notion. The metonymic system of such Raw image poetry is different from the existing concept of metonymy. The existing concept of metonymy involves the indicating function while harboring a proximity concept. The indicating function may be rather more dominant than proximity; however, metonymy in Raw image poetry has lost such an indicating function and has only proximity. To put it differently, whereas an existing metonymy indicates an object through a characteristic image selected by an author, metonymy in Raw image poetry is to prompt a reader to materialize the characteristic view of an object through various enumerated images.

This study identified the conditions of adolescents' use of abusive language and the psychological mechanism, and based on the results, it presented measures to refine their language. The results of the study are summarized as follows: First, the study focused on identifying the degree of using abusive language, activities where it is used and objects to which it is used and discovered that 94.6% of the subjects used abuses related with sex, physical and emotional defects targeting their friends(70.3%) when they played with them. In respect to psychological mechanisms of using abusive languages, it was discovered that they used abuses habitually or followed others. It indicates that there are no specific motives to use common abuses. However, as psychological mechanisms of using habitual or common abuses, they used them to relieve stress, to increase friendship, and not to be disregarded, or because they are easy and communicative. In this context, as it was discovered that the right function of abuses worked rather than the reverse function, use of abuses was justified. Finally, in considering that students showed doubtful attitudes toward school education on refinement of abuses and answered they have to try to speak less abuses, it is more desirable to present intentional education which induces their voluntary efforts to refine their language and it is suggested that the students should check their own attitudes and recognition themselves.

As we move into the digital-based society, communication methods are changing variously. Multidimensional approach, out of the way which relies on the linguistic communication, is a trend spreading throughout society. At this point this paper was tried to consider the difference of linguistic communication and visual communication and educational effects of expression media. For these, education example of Chosun University related to communication was referred. Specifically three times education examples of autobiographical Post reading-writing, the storytelling - autobiographical writing, UCC production and presentation was referred. Survey results of students was also referred. Writing about the students’ own life takes them some time for introspection. And the storytelling leads students to a relationships through sympathy and understanding. And the production of visual media gives students the practical help, as well as problem-solving skills will raised. In addition, students realize their own identity which are forgotten and the importance of family members and friends in the process of looking for the existing materials to produce visual media. Thus, communication education should not be biased a particular type. It should help students expose to various types of expression media and learn the respective merits of it.

-잖아(요)' is a colloquial final ending that is widely used by Korean native speakers; However, it is not easy to select the learning stage and the learning contents of '-잖아(요)' because of its morphological feature and various usage. Grammatical position of '-잖아(요)' is ambiguous since it is an abbreviated form of phrase that is a combination of more than one word, and the meaning of '-잖아(요)' in real utterances is far from the original meaning; Thus, it is not easy to trace its meaning from the etymology and to regard it as an independent grammatical element, either. For this reason, there is few study on '-잖아(요)' so far. A systematic education of '-잖아(요)' is strongly needed for foreign learners to comprehend the conversation of Korean native speakers better and to adapt themselves to life in Korea efficiently because '-잖아(요)' is an expression of high frequency in everyday conversation of Koreans. Therefore, this study is to prepare a foundation that seeks an effective learning method for Korean language education for foreigners by looking into various meanings and usage of '-잖아(요)', the colloquial final ending, accurately, and by suggesting an efficient learning order considering the function and the meaning of '-잖아(요)'.

This study aims to analyze the early modern Writing Text-book and reveal its interpretation and evaluation. Our writing history had been changed variously from 1894 that proclaimed Korean as the national characters. As adopted the Western culture, writing also mixed traditional and western or western replaced traditional one. In this period some one tried to negotiate each other's differences and the other one emulated western. I choice representative writing text-books to analyze each writing features. There were three books- <Sil-Ji-Eung-Young Writing Mothods(實地應用作文法)>(1909) by Choi Jea-Hak, <Sil-Young Writing Mothods(實用作文法)>(1917) by Lee Gak-Jong and <Korean Writing in Middle School(中等朝鮮語作文)>(1928) by Gang Mea. Each writing text-books had been appeared that how our writing history had been changed. The changes of early modern text-book represent a mode of differences. especially this problems are showed that this process are not universal and effective but sometimes result of compromise, following without critic and emulation. We, of cause, need not exclude this writing history. We must review and evaluate this writing history to seek more development of writing's study.

This study is for proposing stages and contents of Korean culture education for marriage female immigrants. For this, the cultural needs of marriage female immigrants in their adapting in Korean culture were examined and the present condition of Korean culture education was checked. Marriage female immigrants are facing difficulties in the culture in daily life, the relationships with family and relatives, and nurturing and educating children. And they wanted to communicate in social and build up their social capacity. But present culture education for them did not satisfy their needs. So in this study, basing on their needs, discussion on adapting stage of immigrants and life cycle of marriage female immigrants, propose four stages of Korean culture education for them, preliminary stage, contacting and conflicting stage, stability and settling stage, and expanding and maturing stage.

This research surveys 175 students who are taking the Korean Language Teacher Education Course about their perception about native language education programs and analyzes the results. 91 students(53%) responded that the hours of native language classes should be expanded and the common textbooks of native language education are generally satisfying. 144 students(82.3%) agreed that there should be native language education for adult, although native language education programs for adult are actually insufficient. The students consider native language education for adult different from Korean language education as a foreign language. Only 57 students(32.5%) responded that they heard about native language education organizations for adult in Korea and 118 students responded that they never heard about the organizations. Also, 135 students(77.1%) responded that they could not get the native language education for adult are because they didn't know the programs or the organizations or didn't have time. 89 students(50.8%) responded that they would like to continue native language learning, but they don't know the program contents and the locations. Judging from this, it needs to intensify the system of native language education programs for adult and actively advertise the programs. 71 students(40.5%) responded that they would prefer small group cooperative learning as the form of learning, if a new native language education program is established. Furthermore, the majority of students responded that once a week for 2～3 hours is adequate and they are more interested in a practical native language education program which teaches vocabulary, language standards, Hangul, and how to improve language skills such as speaking, listening and writing. Lastly, this research proposes that native language education for adult should be introduced as a part of lifelong education which meets social learning.