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<順天金氏墓出土簡札(Suncheon KimFamily’s grave-excavated Ganchal)> is a very important data in Korean language history that was excavated in 1977 and reported to the academic world the following year. Nevertheless, this data was out of interest for a long time because of the prejudice about manuscript of Korean language academic world. And after late 1990s, it started to be noted in earnest. Many deciphering work about this data was done and there was a annotation work, too. It made many deciphering errors be corrected and the misinterpreted errors were caught. But the decipherment is unfinished and the meaning interpretation is incomplete. This article is to find the deciphering errors and edit Cho Hang-bum(1998) comparing it with the achievements accomplished after Cho Hang-bum(1998), and to correct the misinterpreted errors on the basis of the edited decipher and existing study. There can be ‘the error of the letter decipher’ and ‘the error of punctuating’ in the deciphering error. In Cho Hang-Bum(1998), there are many errors in these two aspects, especially in ‘the letter decipher.’ This may be caused by simple mistake, but it could come from carelessness of the order of grammar, calligraphic style and comparison of letter. The error of ‘punctuating’ was caused mainly by the ambiguity of the meaning of the word or the whole sentence. The error of misinterpretation can be found mainly in a rare word, the name of a certain area and special Chinese. Because the annotation work for this data is not so active, there are not so much edited content in the meaning interpretation. Most of the words treated as ‘the unidentified’ in Cho Hang-bum(1998) is still unidentified. They are usually used in spoken language, in special area or life words related to the period, so it is not easy to solve this problem. It is essential and urgent to reduce ‘the unidentified words’ for the appropriate decipherment of the Korean old vernacular letters.

The 'subject' has been recognized as an essential element of the sentence in discussions about the Korean grammar. This is attributed to the traditional idea that Korean sentences are analysed structurally as constituting 'subject+predicate'. However, the notion of 'subject' is a mere hypothetical entity, whose validity for the grammar has never been questioned and justified. While many grammarians have taken the notion of 'subject' for granted, they have never provided a clear definition and evidence for it. In fact there is no evidence proving that the subject is a necessary sentential element in Korean; in other words, there is no legitimate marker for the subject. In addition, a closer examination of the previous works on the subject reveals that their discussions contain many logically contradictory statements. The current article claims on these two facts that the syntactic category of subject does not exist in the Korean grammar.

This paper aims to clarify the concept of clipped words and blends in korean by investigating the morphological characteristics some problematic examples. Clipped word is formed by clipping the part of a word. It have the same meaning with the original word. There is a diversity of opinions about what is the morphological identity of abbreviations that is formed from the first syllables extracted the constituents of a word. This paper considers a word have the clipping process as clipped word. Initialism is not a opposing concept with clipped word in korean but only a type of clipped word. Blends are words formed by combination of arbitrary of existing two or more words and are characterized by comprising both clipping and compounding. The typical blends is ones that two or more existing words have paradigmatic relations, and that all of two or more existing words is clipped, and that have AD pattern in morphological structure. The most problematic example in the study on blends is abbreviations that the componential words have syntagmatic relations, and that the clipped parts is the first syllables of words, and that AC pattern in morphological structure. This paper consider abbreviations of this AC pattern as blends on the evidence of existence of the syntagmatic blends of AD pattern. So initialism is considered as needless concept in study on blends in korean. This paper demonstrated that the meaningful sameness between original forms and blend is not criteria which distinguish whether any abbreviations is blends or not. So componential words which can form syntactic constructions of parallel connection become blends by undergoing both clipping and compounding.

In Korean, there is a phenomenon named ‘Pumsatongyong’, a kind of a functional shift among parts of speech. This is a concept created indigenously in Korean linguistic tradition. This paper aims at making clear its notion, by presenting three issues on it. The first thing to focus on is related to the meaning of “one word”, an expression in the sentence describing its definition. A lot of works have used the meaning in different ways, and it has resulted in many misunderstandings. Second, we compared ‘Pumsatongyong’ with the other two linguistic ideas, that is, ‘conversion’ and ‘zero-derivation’. Lastly, we discussed the directionality between a basic word and a converted word. In conclusion, ‘Pumsatongyong’ has the almost same idea as conversion. Therefore, in order to keep it as a significant linguistic idea, more investigation will be required in comparison with other relevant ideas.

Songpa Lim, Sik was a high-spirited, honorable gentleman and extraordinary poet. At the same time, he was good at martial arts. He made friends with Lee, Dal, Choi, Kyong-chang, Yi, I, Ryu, Seong-ryong, and et al. They were all outstanding politicians and literary men at that time, so his friendship with them made him eminent. He was famous for his poems at his time. But most of them were lost during the war(丙亂) and now only a few remain. However, they are well enough to review his personality and poetic nobility. Above all, his 28 poems about chinese history are great, because of their magnanimous, grand scale and historical consciousness. He always kept chinese high-spirited gentlemen in mind, and put his respect about excellent fidelity and divine integrity into his poems. For example, he praised Daeando(戴安道) who enjoyed Seomgae(剡溪) and Hajijang(賀知 章) who lived in the Saneum(山陰) and adored their broad -minded manners and taste for the arts. And his thought was adopted in his poems. Meanwhile, he was a man of noble beliefs and principles and wanted to serve his royal king closely and experience himself, but he didn't. Therefore, his pitiful condition not to make himself a success in the world was reflected on his poems, which looked back over the past men with faith and royalty, and showed his respect to them. For example, he sang Ahn, Jinkyoung's great favor, Kwanwoo's chivalry, Oh, Jaseo's faithfulness, and Jaegalryang's royalty. Through his poems, he showed his statecraft.

Seo Geo-Jeong(徐居正), the writer of 『Dong In Si Wha(東人詩 話)』, thinks that the poetry of our country have to hand down to posterity separately from the chinese poetry, since they preserve the instruction and occasionally spread the nation's prestige in china. It makes about two hundreds times mentions of the chinese poet and poetry in 『Dong In Si Wha』. But the mentions concentrate in the poet and poetry of the Tang(唐) dynasty and the Song(宋) dynasty. And the only six poets are mentioned more than five times in 『Dong In Si Wha』, they are Li Po(李 白), Tu Fu(杜甫), Han Yu(韓愈), Chia Tao(賈島) in the Tang dynasty and Su Shih(蘇軾), Wang An Shih(王安石) in the Song dynasty. A part of the poets in Koryo(高麗) recite the six poets's poem with pleasure and they are enthusiastically earnest in learning their works. And they regard the six poets's works as the fine type of verse writing, and particularly take final aim at Li Po, Tu Fu and Su Shih. Su Shih is the most many times mentioned in Dong In Si Wha, but he is more or less inferior to Tu Fu for the subject of diverse discussion about verse writing. On the whole, Seo Geo-Jeong regard the poetry of the Tang dynasty as the fine type of verse writing, and regard the poetry of the Song(宋), Won(元) dynasty on a equivalent level with the poetry in Koryo. And Seo Geo-Jeong disparage the poems written by the diplomatic corps of Ming(明) dynasty.

This paper was written in reflection on a fixed viewpoint that Namnyeosangyeoljisa(男女相悦之词) and Eumseoljisa(淫褻之詞) are to identify. As a result, according to the changing times, its meaning has changed. Late Goryeo Dynasty, it has been used to refer to the folk songs. Other words, Lee, je-hyen(李齊賢)'s Namnyeosangyeoljisa, has described Yu, Woo-seok(劉禹錫)'s <Jukjisa(竹枝詞)>, joys and sorrows of life, a term used to sing folk songs were lyrical. Early Joseon Dynasty, Namnyeosangyeoljisa, the jeongpung(正风) not byeonpung(变风), has the meaning of. jongmyoak(宗廟樂) or yeyeon(禮宴) as taught by a strict procedure is not available. But the format and procedure-free gokyeon(曲宴) or gansa(观射) was a free play. Therefore, it is not a matter of value judgments for the song, but singing is a matter of fitness for use of. In the Middle Joseon Dynasty, Namnyeosangyeoljisa has the meaning the same as Eumseoljisa. It is a song that ruined the country, and also Li(理) by expressing Tao(道) was an obstacle in the way that leads. Therefore, it was the target will have to be removed.

Directly after Liberation The Colonial Memory usually spilt into two directions -'Self-Criticism' and 'Self-Justification'. In This Paper 'Self-Criticism' was analysed as a self reflection performed by characters in Kim-Nam Cheon's Works (August 15, 1945, Independence Movement in One Day March, October) The Titles of Theses Works Suggest Historical time and Historical space. Those were 'Places of Memory', created by Pierre Nora, as Traces of Memories which revealed national identity. In theses works Kim-Nam Cheon created Young people with different experiences and career. They must establish identity for new lives. Life in colony had left indelible scars over all generations therefore It was impossible to start a new life without cleaning the wound from the past. Young people who considered to be flawless had received a lot of expectations from the older generation. But the Writer took a strict yardstick to them. Therefore the memory of Independence Movement in One Day March, record of pain and joy, Hakbyeong Experience, homecomming and People's Uprising became the main point of reflections.

This article tried to reveal that the characteristics of Han, Hyung-Mo's films came out from the dilemma between attraction and repulsion which were related with the cultural transformation in 1950s. Director Han, Hyung-Mo could be called the most popular director in the 1950s for his films catched the shots that emphasize the western goods, life style, manners as spectacles as well as urban young people who speak English words. These kinds of shots described the openness to the western culture in 1950s. Contrary to the shot describing vivid western, the narratives of his films usually end in conservative conclusion that young women with glossy western fashions regret their vanity and luxuriousness. This endings suture the conflicts of genders and classes. The ambiguousness or duplicity between openness and conservativeness is the reason that Han, Hyung-Mo films could be popular in the 1950s.

The purpose of this paper is to study the aesthetic distance of the poem of Lee, Sung-Sun. This study examines the discussions until recently regarding the aesthetic and psychological distance and investigates the features of the aesthetic distance, appeared in the poem of Lee, Sung-Sun. First, the subject, as the poetic material that can the factors of the aesthetic distance, and the subject and the aesthetic distance of the poem of Lee, Sung-Sun, will be looked into. And then, the speaker, the attitude of the speech and the features of the speakers in the poem of Lee, Sung-Sun will be analyzed. And the tone that reflects the attitude of speaker will be looked into and the alienation technique of the poem of Lee, Sung-Sun will be carefully considered. In the poetic world of the poem of Lee, Sung-Sun, the poetic mind strongly pursing the absent objects identically appear in early, middle and late period. In early period, the voice wanting to unite with absent subject in the form of praying to the absolute, like the sky, appears. The aesthetic distance to the subject shows the example of the adjustment of relatively short distance. However, it can be found that the attitude like this has changed as it approach the middle period. The unity with the absent subject has been displayed in the environmentally friendly attitude. The aesthetic distance to the subject also changes to the example of appropriate adjustment of distance. However, the expectation and the pursuit for the absent subject shows the features of pantheism, when nearing the poem of late period. The figures of a poet who accepts the death and stands on the last wandering road on earth can be found. The figure of a poet remaining aloof from the approaching death, shows the adjustment of the distance farther from the poetic subject.

The coexistence of will and sentiment is a great characteristic of Yu, Chi-Hwan's poems that perplexes the critics to yield contradictory remarks. This paper focuses on that his love poems were excluded as a weaker counterpoint to his poems of 'will' or seen even as the failure of his attempt to maintain his 'will'. I argue that it was only a superficial reading of his own words that 'I would not wallow in love and hatred,' not a result of actual analysis of his love poems. His love poems were not at all his failure in expressing the world of will power. He maintained the world of sentiment and love by his own will and love acquired a special meaning for him as a self-purification mechanism and a medium to alert his sense of solitude. As the sentiment of his love poems alerted him to his solitude, the senses and sentiments accrued from it rarely remained as such but elevated to reasoning and will. Solitude in his poems rarely meant to express a sentiment but was a crucial step stone of contemplation and reflection towards the wholistic being, his ultimate aim. That even love was animated by will was the unique sentiment and characteristic of Yu's poems. Of course this will was the spiritual power of the poetic self that persisted for self-elevation. Therefore, his love poems should be understood as another form of his willed expression for his endless strife for self-elevation, not raw sentiment revealed when he lost his will power.

The key word of the 21st century is “fusion”. Fusion occurs when many different things mingle together to produce a singular outcome. In today’s global era, the future that we must pursue is one where multiple ethnicities from diverse cultures come together as one to create a unified global society. Because today’s students bear the responsibility of the future, it is crucial that they receive multicultural education for the harmonious coexistence of different races. The objective of this study is to explore the possibility of utilizing classical literature for the purpose of middle school multicultural education. In the 2nd chapter we will take a look at the necessity of multicultural education and the significance of classical literature as a part of multicultural education. In the 3rd chapter we will develop teaching methods for multicultural education based on the research on multicultural families conducted by the Southern Ministry of Education and the current census of Young-Won Middle School in Seoul. The 4th chapter goes into the actual application of teaching methods. In this chapter we will give an example of a class that utilized the teaching methods mentioned in chapter 3 and analyze the results and desired future outcome. Compared to other students, children from multicultural families typically have a negative self image of themselves. Their exotic appearance and the estrangement from society that they have experienced throughout their lives cause these students to be confused about their identity. These students receive lower grades due to their incomplete language skills and difficulty understanding Korean culture and as a result they lose confidence and feel anxiety. Korean mainstream culture is incorporated into the current education curriculum. Therefore children of multi- cultural families that come from a minority background and not the homogenous mainstream culture are marginalized in the educational system. Consequently, fun and easy classical literature pieces were chosen for multicultural students as part of the study on understanding multiple cultures. The first step of the study “knowing” is about recognizing the difference in cultures and applies education that focused on learning the Korean language. The second step of the study “feeling” is designed to instill values and a sense of identity in the students through an educational program that is based on reading classical literature. Finally, the third subject of the study “doing” is a practical and active educational program that allows students to experience diverse cultures through various student gatherings. Emphasis was put on step 2 for exploring the various teaching methods of multicultural education using classical literature. Teaching methods utilizing classic literature expends the minds of the students by introducing them to the Korean mentality revealed in the text, enhances the language skills of children from multicultural families, and fosters understanding of Korean values and way of thinking. Just as it is possible to understand the traditional mindset, lifestyle, and methods of expression of a culture through their respective classic texts, it is possible to understand the Korean mindset, lifestyle, and expressions through Korean classic literature. Therefore, it is possible to better the understanding of the diversity of cultures and improve communication between different cultures through studying and comparing Korean classic literature with classic literature from other countries. With this notion as a basis, we can expect students to cultivate a positive sense of identity. Rather than teaching a subject matter directly from a text book, educators must guide students by establishing the subject matter as a basis and elaborating on said subject. When teaching classic literature, it is advisable to select reading materials that are interesting and suitable to the middle school level rather than using the original texts which are much to difficult. Education of classical literature for the understanding of multiple cultures encompasses understanding a cognitive aspect as well as experiencing a definitive aspect. Teaching multicultural education, more importance should be placed on experiencing rather than understanding. Educational activities in the class should be conducted through various methods and discussions that are focused on internalizing the values that are taught in the literature. This study evaluated the current situation of the Southern Ministry of Education and students from multicultural families of Young Won Middle School in Seoul expecting to identify what types of material should be taught to multicultural middle school students using what types of teaching methods. Using these results we were able to come up with and apply an educational program prototype. Through analyzing the current situation of Young Won Middle School’s multicultural students, we were able to categorize the multicultural students and evaluate their language skills. Then we applied an educational program taking into consideration the cultural uniqueness of the student’s family. We were able to educate students in a way that allowed them to understand and imagine the diverse cultures of different countries by making a list of classical literature pieces related to multicultural understanding and identity development, passing the reading material around in class, holding discussion sessions and having the students freely express their insights through writing. We consistently educated students in the reading comprehension, speaking, and listening aspects of the Korean language by giving them reading, debate, and essay writing assignments. The results and the desired future outcome of multi- cultural education are: First of all, we expect to improve the lacking fluency of the Korean Language in multicultural students and significantly improve their basic language skills including communication skills by establishing a Korean language program that employs a fixed reading strategy using fun and easy materials. Secondly, through the classical literature reading program we can alleviate the worries of multicultural learners and give them an opportunity to instill within themselves a sense identity and purpose by assigning them a customized reading materials that are pertinent to the problems they are facing. Thirdly, the educational program for cultural understanding will aid students through student group activities which will help them understand Korean culture and traditions, communicate with peers, and increase their adaptability to real life environment. As a result, multicultural students will have a boost in confidence and will be able to cultivate a proactive and free mentality. Fourthly, we will be able to provide middle school teachers that are contemplating on what and how to teach middle school level multicultural education with specific teaching materials and methods. Lastly, by proposing a specific course of action for multicultural education policies on a school, ministry of education, and national level, we will be able to solve problems within the class room and help prepare for the future of a multicultural society.