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Robert Browning shows us the bright nature of God through some of his works. Also he presents optimistic view of life which God would give. There can be seen hope and optimism of Christian doctrine in “Saul” and “A Death in the Desert.” In “A Grammarian's Funeral” and “Old Pictures in Florence” are found an ultimate hope for life to come and a real desire in this world. Of these works, “Saul” is most prominent in the sense that it gives the central idea of Christianity, the gospel. In the center of gospel doctrine, Jesus Christ stands. He is the way, the truth and the life, says “Saul.”Progression means hope in human life. Man hopes to be near God as well as to succeed in attaining moral aims in this world. It would not be easier to get this goal than we anticipated. Therefore, the human history is filled with conflict, frustration and distress. “Saul” points out that there cannot be any answer for improving and renewing human history except Jesus Christ. This poem is like a pious sermon about the evangelical message. By “Saul” Browning shows us that his optimism tends to depend on evangelism throughly.

Emerson is a practical as well as an idealistic man. His main concern is to duly keep the trembling balance between the poles of life: the real and the ideal, man and nature, matter and mind, East and West and so on. He tries to harmonize these bipolarities and incarnate the dualistic unity in his life and literature. His neutrality is a result of his unyielding effort to obtain objective truthfulness. Many critics say that after his son Waldo’s death early in 1842, his cosmic optimism was severly changed. Strictly speaking, however, as the characteristics of his bipolar thought, the scepticism inherent in his optimism emerged and thus the trembling balance of both was kept. Through his spiritual metamorphoses, he pursues the harmony and balance of the extremes. Although he is often blamed for showing inconsistency, his “double consciousness” is a key “to the old knots of fate.” Truth exists, not in the isolated vacuum, but in the associated and harmonized whole of individual and bipolar facts. Consequently, it is in the “middle region,” both receiving and transcending contradiction of bipolarity. Since his second mental crisis, Confucianism has become a guide for his philosophy of living. His double consciousness is similar to Confucian wisdom of the Golden Mean. He says, “Life is not a dialectics.” Accordingly, “the noblest theory of life” cannot explain its total meaning. “The true art of life” is, then, “to skate well” amid two ways of life: reception and transcendence, progression and regression. In this sense, his “stupendous antagonism” against fate as a “tyrannous circumstance” leads to a need for his creative metamorphosis, for a new order of life. His antagonism, as Lopez points out, needs “the continual interplay of both positive and negative powers,” and naturally it brings about his “inconsistency.” As Feidelson notes, however, this inconsistency is “the source of his power.” Emerson argues that our “anchorage is quicksand.” Just as nature has a fluid tendency, so our life has a “onward trick,” and we need “change of objects.” In this respect, “the transcendentalism of common life” is a living attitude and philosophy, in search of a “new center.” The self-reliance is acquired through the incessant pursuit of neutrality.

In the late 19th century when spiritual confusion through social and economical contradiction and conflict between religion and science and sufferers consciousness surged in the Britain Bernard Shaw joined the Fabian Society and over eight years exerted himself for the propaganda of the Fabianism and the need of social improvement. In taking active part in the Fabian Society, Shaw wrote Fabian Essays with Sydney Webb. In Fabian Essays Shaw expressed his fabianism well and he published Fabian Tract and the monthly Fabian News, too. In the Fabian Essays in 1889 Shaw's wish was the formation of beneficial agency organization which synthesized ill-balanced produce in a region and distribute it as residents' effort. Shaw tried gradual reformation through the permeation into liberalists. Those days he pointed out socialists' illusion boldly. He recognized that success or failure of nation's organization depends on how people operate it and found the realistic method of mass production of gentlemen class. But Shaw recognized that human remodeling needs considerable time because men are accustomed to traditional method of life and thinking. He pointed out that the socialism except Fabianism as well as Marxism is the intellectual disguise of proletariat liberalism, criticizing that socialists have a point of view of liberalistic illusion. The illusion he pointed out is religious one that revolutionary day would be the beginning of golden age and the Marxist drama of class struggle. Shaw insisted that the institution of human society must satisfy requirements of flexibility to keep face with the ascending movement of life and suggested that fabianism would overcome defect of the capitalism and remove the socialistic illusion. Shaw's recognition that no one can reform himself before the society would develop upwards and reform is humanistic and for this reason, as I pointed out previously, fabianism means moralism and intellectualism of the middle class aganist Marx's proletariatlism. So we can judge that Shaw's Fabianism is conspicuously moral and intellectual.

The influence of the Chinese classics upon Ezra Pound as is shown in his composition of The Cantos and his translation of, She King, The Classic Anthology Defined by Confucius, will be surveyed. His cantos under the influence of Chinese classics are either wholly devoted to, or partially involved in, the Chinese matter: the exclusively Chinese cantos are sixteen cantos, the Analect canto (Canto 13), the seven lakes canto (Canto 49), the Chinese dynastic cantos (Cantos 52 thru 61), the Chou King cantos (Cantos 85, 86), and the Sacred Edict cantos (Cantos 98, 99), and the partial ones are Cantos 2, 4, and the Pisan cantos (Cantos 74 thru 84) except Cantos 75 and 81.The Chinese influence upon Ezra Pound manifest itself in the form of Confucianism. He believes in Confucius. His Chinese-matter cantos and his translation of the Confucian Odes are meant to prove that China dynasties that followed Confucian teachings prospered and those that neglected them perished. His message is that Confucianism saves the world, which is collapsing under the heavy weight of corruption of capitalism, materialism, and Christianity; and Confucianism may be summed up into two premises: peace and harmony with nature, and awareness and acceptance of heavenly will. His manner, or his aesthetic device is, the ideogrammic method, which hopefully tries to save the cantos from falling into a dry social and historical documents. He succeeds in making the cantos chaotic and difficult, which gives them aesthetic retardation, apart from the readers' liking it or not.

Heaney in his poems reverses the concept of history. History is not a pattern preordained by prehistorical tribal myths and the legacies of enmity and strife which they authorize. He manifests that his historical consciousness is not the passive receptacle of the dreams and symbols associated with these. Pluralism is the very condition of post-modernity and post-colonialism which Ireland's history is brought about by the rational procedures of modernity. Heaney has the post-modernistic and post-colonial task of rewriting the old as a project of the new. By this time, we has construed traditional myth as a sacred and inviolable scripture. But post-modern myth which can only be reanimated and realized in a radically pluralist culture produces creative possibilities of rewriting the Irish community, culture, and history. Heaney's poems defend multi-culturalism. He integrates multiple cultural inheritance, cultural tradition ― Irish mythical inheritance, Anglicized Irish inheritance, tradition of Gaelic culture, tradition of Hellenistic culture, and cultural traditions; Englishism, Irishism, and Europeanism, and preforms the strategy of de-colonization which can substantialize Irish pluralistic culture. In “Digging” of Death of a Naturalist(1966) which constructs and deconstructs Irish tradition and identity, and in “Bogland” and “Shoreline” of Door into the Dark(1967), Heaney deals with an aggressive history of Ireland. He regards the memory of the landscape ― bog as the preservation of Irish tradition and history, and on the other hand, discloses Irish identity through revisioning and dismantling of the vestiges of English imperialism. Heaney, in “Anahorish” and “Broagh” of Wintering Out(1972) illuminates the historical process of language for recovering identity and national consciousness of the lost Ireland. And he tries to explore and resolve his own as well as Irish quest for identity through Irish political history, cultural tradition, and the study of the language. In “A New Song” and “Tradition”, the poet asserts the de-colonizing of the language and the writing of ‘english’ for defending the peculiarity of Irish culture. Anglicized Irish history through the myth of Goliath and David, and Hercules and Antaeus, in “Bone Dreams” and “Hercules and Antaeus” of North(1975) is investigated. The poet shows the strategy of de-colonization for subverting the entire system of imperial cultural assumptions in these myths. In “From the Parable Island” and “From the Frontier of Writing” of The Haw Lantern(1987), Heaney demonstrates the cross-cultural de-colonization through and abrogation of the imperial central language, thought, and assumption. Post-colonialism of Heaney's poems make an alternative plan which can penetrate into the race problem, the regional emotion, the sex problem, the disparity in wealth, and the struggle for power. This shows us universality of the real world.

When Conrad started his literary career, the movements to subvert conventional ideas and pursue the new perspectives, squirmed under the serene and satisfactory surface for most of the civilized countries. Above all, anthropological discoveries such as Darwin and Lamarch shattered their conceit and made them feel a fear that they too could fall back into savage state again; their origin is not different from other races, or even from other species, and all people live under the same natural law. Heart of Darkness shows the restlessness and bewilderment which the late victorians experienced when they were forced to take off their convention and conceit. Kurtz and Marlow go to Africa in search for prosperity and humanitarianism as “apostles of light”. But they face the reality of Africa changing into an arena where Europeans exploit natives and compete with one another in order to take more things, regardless of moral obligation. Finally, Kurtz is completely consumed into darkness of Africa, but Marlow returns to the civilized world. Above all, in this novella the confusion which Marlow faces in the jungle is visualized with the management of light and darkness imageries corresponding with usages of the pronouns “we” and “they”. In his narrative, Marlow uses the oxymoronic expressions for light and darkness; light is sombre, but darkness is strong. With the confusion between these imageries, he also shows his psychological bewilderment through the fact that he becomes separated from “us” after his experience in Africa, and he discerns the darkness that his brethren can't see. In conclusion, his tale is about his experience of losing his naive dream of adventuring an exotic land. Instead he becomes aware of the hypocritical side of imperialism and the existence of darkness under the light of civilization.

The purpose of this paper is to cast a new light upon the poems of Thomas Hardy through the prism of Taoism, one of oriental thoughts. Of course, the direct influences of the Oriental thoughts on Thomas Hardy have not manifested themselves in his essays or autobiography etc. However, the main tincts of the Taoism, Chuang-Tzu and Lao-Tse can be traced in many of his poems: “Moments of Vision”, “So Various”, “Life and Death at Sunrise”, “Drummer Hodge”, “A Placid Man's Epitaph”, “Rain on a Grave”, “Transformation” and “Proud Songsters”, etc. The main thoughts in Chuang-Tzu and Lao-Tzu are as follows: firstly, ‘Things appear multitudinous and varied, but eventually they all return to the common root’, secondly, it is natural for man to accept the world as it is, in the cycle of the great cosmic changes. As echoed in his poems, his view of world is going beyond the dualistic boundaries between life and death, man and nature, existence and nonexistence. In his poems, Hardy's Oriental insights and speculations on man/nature, life/death are casting a new light of hope upon man as a mortal being, transcending both times and places.

This paper delves into the aspects of the alternative use of English and Korean such as code-switching, code-mixing, and borrowing. It dubs as ‘borrowing’ the alternative use between the two languages in question, and examines some morphosyntactic constraints on the borrowing of English words into Korean. These constraints examined in the paper are in order. First, English loanwords should be a single unit, not a phrase. Second, English loanwords are subject to the Korean word order, SOV. Third, English loanwords should be integrated into the Korean morphology either to modify or to be modified by Korean words.

The Purpose of this thesis is to study the problems of the English education in present Korean primary schools and to find out some solutions to these problems. For this, listening, speaking, reading and writing tests and questionnaires were developed and given to the middle school first grade students and primary school English teachers at the 2nd week March 2001. The results shows that there are very serious problems in primary English education. They include the shortage of qualified teachers, the inadequacy of teacher education and teaching materials and facilities. More budget and administration support is needed.

The purpose of this paper is to account for the binding properties of English reflexives in DPs under the feature checking approach in Chomsky's (1995b) minimalist framework. We assume that a reflexive has a deficient referent feature (i.e., [DR]) to be checked, and the ø-features of a reflexive have to be compatible with those of the antecedent. On the basis of this definition of the reflexive, we propose that the functional category D attracts [DR] feature of a reflexive in DP if D c-commands the reflexive. In this attracted position, the [DR] feature may enter into a checking relation with a sublabel of D, namely, the affixal [R] feature. Given this assumption, we can provide an explanation why LF reflexive in DP attraction is forced and an independent condition for reflexives can be removed from the Binding Theory.

This paper is the investigation of learner autonomy in learning English as a foreign language. The subjects of the study were 233 college students. With the application of principal factor analysis, the study found that the subjects had four dimensions of learner autonomy: cognition, persistence, affect and tolerance of ambiguity. The extracted four factors explained 50% of total variance. Items of cognition included ‘I understand what is being taught’, ‘I can formulate my own learning objectives.’ and the other 5 items. Items of persistence included ‘I am not easily distracted, once I begin studying English.’ ‘I pay attention to studying English in English classes’, and the other 3 items. Affection had such items as ‘I do not enjoy learning English’, ‘I know why I am learning English’, and the other 2 items. Tolerance of Ambiguity included ‘I do not have patience with learning English’ and the other 2 items. In addition, female subjects had higher ‘affect’ than male subjects. High scorers on a TOIEC had higher ‘cognition’ and ‘affect’ than low scores on the test. The identified dimensions in the study confirmed results of other qualitative research studies. Based on the results of the study, several ways of improving learner autonomy are discussed.

Korean and English have different syllable structures. Korean people, however, tend to apply Korean syllable structures to English words because of their utterance habits. The purpose of this paper is to examine to what degree Korean students are influenced by the utterance habits of their mother tongue when they speak English. To this end, I prepared two kinds of test materials, with 30 questions each, which were related to /ɨ/, /u/ or /i/ epenthesis. In the tests, 40 freshmen from Janghang Technical High School served as subjects. The subjects were divided into two groups, an experimental group and a control group. The tests consisted of two steps. First, I examined the degree of interference by the subjects' mother tongue in their pronunciation of English words. Next, after 40 days of instruction to the experiment group on the differences between English and Korean syllable structures, using a contrastive analysis, I examined their degree of improvement using the same method as the first experiment. The results of the experiments were as follows. In the first experiment, both the experimental group and the control group showed a similar degree of interference. The utterance ability of the experimental group, however, was improved in the second experiment. In conclusion, it was found that most of the subjects were greatly influenced by their mother tongue in English utterance, and that special teaching through a contrastive analysis of both languages could reduce native-language interference to some extent.