KJC Korea
Journal Central

The Unique and evident value of the self, for its guarantee, needs the presupposition that it is independent on the authority or the judgement of the outside world. How does it possible? How can one's value be butressed and certified when the exterior guarantee is meaningless? Pak Chi-Wŏn focused on the difference itself. Difference is the position which cannot be distributed to the specified spaces. By allowing the difference as a unlocated position, Pak Chi-Wŏn opens the possibility of the self without other authorities. Otherness is located right inside the self. There can be no difference between self and other. Pak Chi-Wŏn's concept of self and other implies the criticism toward the isolation of self or the authority oriented self. The state of 'madness狂' or 'absorbtion忘' can be the passage for 'otherness in the self' and the ethical question for the recognition desire. He wanted to question the self identity of self, not to strenthen it by metaphysical strategies.

This study aims at defining peculiarity of a war historical-classic novel eg. ChoiCheok-Jeon(崔陟傳)】KimYoungCheol-Jeon(金英哲傳)】GangRo-Jeon(姜虜傳). Most of all, war historical novel is one of genres not only to show clearly the matter that the subject(主體) is influenced by others(他者) like a war(eg. Japanese Invasion of Korea in 1592) or an irresistable force, but also to clear most definitely a distance between the subject and others. It is notable that others take an active hand to form the subject in these works. Here the subject means heroes or writer or contemporary ideal, a sense of values of those days etc. The other side, others means other things surrounding the subject. Hero and his family in above three war historical works experience to get scattered each other by war, and manage to meet again contingently. In this case, their dispersion and meeting again happen accidently on account of influence of numerous others(irresistable force, fortune, god's helping etc.) From the point of Choseon, it is easy for Japan or even China(which built by barbarian nation) to be recognized by others. But, above three works tell us that true identity means 'attitude or thinking which is able to accept the difference of others'. Therefore, basic perspective for dispersion and meeting again of hero as the subject in war historical novels is about how broad-minded mutual relation between the subject and others works. That is, one of topic of three war historical novels is related to love for humanity of a East Asian countries without any discrimination of nation. Three war historical novels are worthy of setting high value from a point of view that not nation but an ordinary person is created as the subject, and writer actually catches the process(=reality) of getting personal identity by others. Historical truth from a war historical novel is ultimately connected that becoming the subject due to others and self-rationality are able to descript through the relationship between dispersion and meeting again with open narrative structure.

This paper examines the self and the other in oral narratives of sacrifices and medicaments. As a result, the following conclusion was reached concerning the self and the other in oral narratives of sacrifices and medicaments: the other in those oral narratives was formed by the self who always experiences disunion whenever it is recognized to him/herself, so the self makes his/her effort to seek a plot that fixes his/her natural shape. A filial devotion is one of the plots that ingeniously given to the other.

In this study, the aspects of relation of the subject and the others were analyzed through an investigation of the structure and flow of thoughts in the poem of Ujeokga. Also we attended to the logic the subject, buddhist monk, taught and accepted the others, thieves. In this view, the story of Bibo and Yuji in Hwarangsegi is available for comparison with Ujeokga. Bibo, the first class nobleman took Yuji, the swordswoman leader of the thieves who were the common people of Gaya dynasty, as a concubine. This story is an example of acceptance of outsiders in Shilla society. Shilla have had the logics and methods to compromise social conflicts and accept trouble-makers or outsiders. In Bibo and Yuji's case, the cultural feature of Shilla people's admiring the graceful beauty of man and woman offers the basis of acceptance. This shows one of many secular logics of acceptance of the others. In comparison, in Ujeokga, the logic of acceptance of the others took place in the network of concrete poetic words. The subject, monk, admonishes the others, thieves, in respect of universal human identity, and emphases the difference between the subject and the others and manifests the subjectivity of himself. In this way the subject finally accepts the others. This progression advanced within the subject, traveler, searching for one's true mind, led the others to go together. The road which the subject and the others take together extends to the buddhist paradise through the forest and a religious cabin. The subject takes the others to seek after truth together with the transcendental logic of acceptance of the others. Bibo and Yuji's story has the viewpoint of a narrator and characters' admiration for beauty, and Ujeokga has that of the subject's holy mind for paradise. Concluding with these two texts, the story based on the secular logic and the lyric based on the transcendental logic of acceptance of the others. But, in the Shilla period, the two logics were positioned in the ends of a continuous line and there were many logics of acceptance of the others between the two extreme points. So we know that the Shilla culture showed the aspects of acceptance and harmony along with the opposition and conflict.

Park Keon Hoe is one of the most active persons in the publishing of classic novels in the 1910s. Accordingly, through him, we can see the meanings and limitations of classic novels in cultural history during his days, which were a transitional period of Korean history. Park Keon Hoe published a total of around 50 novels. The novels published by him were mostly popular works among readers in the Chosun Dynasty. However, he published them in printed books by applying a unique editing method. This was advantageous in that more information could be conveyed to readers. Many of books published by him were stories and Chinese novels. He did not publish important works including novels related to Pansori. This fact suggests that his efforts were concentrated on the delivery of edificatory values and his activities were deeply influenced by Chinese culture. A meaning of Park Keon Hoe’s publishing activities is that he tried to find a contact point between print media and the elements of oral culture. Moreover, he took notice of new classes of readers brought by the development of printing technology and the mass distribution of books, and rediscovered the existence of the readers. Despite his efforts as such, however, readers’ response was not as high as expected probably because he adhered to his cultural background.

This essay is to review the creation and change process of Theory on separate of Tao and Literature 道文分離論 by originated with Cho, Kooi-myeong 趙龜命. Theory of Cho was a discourse that set off and marked up, through the letter argument between Cho's friends. When it was raised for the first time, The theory had an incompatible contradiction. It is a opposition between two point of view: one attach importance to Tao relatively to Literature, the other assert the equality of value between Tao and Literature. Over ten years, Cho, Kooi-myeong 趙龜命 reflect on his thought and revise his own theory. At long last he overcome the point of view is called Do-Mun-Il-Chi-Lon 道文一致論 that attach importance to Tao, and set up a new point of view on Literature that unbound to Tao had its roots in Confucianism 性理學, and stand up for a various opinion and view of a different individual.

Tale of Kuembangul is the epic of Haeryong who was supported by Keumryong. Keumryong had magical powers, and helped Hearyong whenever He fell into crisis, so he could overcame the ordeal. The motif of killing a monster functioned as an important rite of passage in the story. This killing motif has two aspects. One is saving princess of King and the other is saving the princess of Sea God. In the previous life, Hearyong and Keumryong were killed by monster and they were born again in this world. They got second chance to revenge the monster in this life. They helped each other and killed the monster. Eventually they got married. The essential theme of this story was that a hero helps a princess of Sea God rather than helps a princess of King. The former was the main stream which lead the whole story and the other was the secondary event that represented the success of the hero.

Lee Saek(1328~1396), who wrote the most poems among the poets in Goryeo dynasty， left 70 poems about flowers. He lived through Goryeo and Josen Dynasty. In Lee Saek's poems, not only purely describe the flowers poise, but also mainly emphasize the characteristics of the writer's life. From admiring the flowers to the composing the poems about flowers, brings a sense of elegance to Lee Saek's works. His chrysanthemum poems focus on Tao YuanMing's immersion with chrysanthemums' image. The chrysanthemums are used as a symbol representing Tao. The chrysanthemums struggle between reality and ideal, which represented the pursuing of the ideal human principle. In Lee Saek's poems, the lotus is pure and white, representing righteousness. In contrast to the ume and chrysanthemums poems, the composition of the lotus poems was done during chatting, dining and drinking with friends. When drinking with friends with similar interests, admiring lotus blossoms was enjoyed greatly by the writer. Lee Saek's focus was on describing the exterior appearances of the flowers, rather than on describing the symbolic spirit of these flowers represented. Therefore, in his poems about flowers, it is extremely rare to maintain singular representation for each flower. In other words, in his poems about flowers, he leaned more towards these flowers' spiritual symbol than the flowers' beauty. This is due to the fact that Lee Seak included human nature's principles into the poems about flowers. Of course, the principle of human nature was not the only thing Lee Saek considered when he admired flowers. Some poems were composed based on daily life, these poems, though they bored influences from foremen, can be expressed in a freer fashion to a large extent.