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Heroine Novels have been evaluated reciprocally. There are opinions that these novels show strong consciousness of women because heroines achieve social success against men and deny the role of women under the men's control. On the other hand, some insist Heroine Novels still expose the ideology of Confucian Patriarchy. This paper examines these problems on the viewpoint of the Subject and the Others. In these novels, heroines who struggle with discord between sex and gender establish subjectivity through they deny women's role and dress up as a man. In this case they contribute to show women's capacity and confirm equality between men and women. These novels deserve attention in that point considering circumstances of the late period of Joseon Dynasty which tighten control of women. However these novels have limits not to accomplish subjectivity of general women because heroines can not perceive the trobles as general problems of whole women and they try to overcome personally and neglect somebody to achieve their success. As a result, Heroine Novels have significance in raising attention to women's problems under the strong patriarchy, but at the same time they have limits that can not get thorough recognition of women's condition and proper solutions.

This research is to analyze "Soul-mouse story" in terms of literature therapy and apply them into the field of education. Where the literature classes are held is the field where student’s narrative, literary narrative and teacher’s narrative interact. Therefore, it is a big mistake that literature education has been focused on examining the literature itself or on simply implanting educators’ viewpoints and philosophy to the students. The ultimate goal of literature education should be to enrich students’ sentiments and their lives through literary works. In order to achieve this goal, educators’ sentiment should be healthy. This research is to report examples of literature therapy attempted with the medium of folktales to enable students, who desire to teach Korean literature, to acquire sound self-narrative. As the result of this study, all students who participated in the literature therapy have admitted that their trauma was cured to a great extent and they got encouraged to realize their merits. In conclusion, this research proved that "Soul-mouse story" was very effective for them to be well-qualified teachers.

In the seventeenth century, the encyclopedic writing was introduced from China and the description of all things classified by a type was prevailing. It is notable that Yi Eung-hee, one common noble man whose anthology, Okdamyugo had not known to the world wrote the Poetic Encyclopedia, Manmulpyeon, based on this stream. Manmulpyeon followed the refined style as a poem, but the information about things the poem contains beats Jibongyuseol or Domundaejak, which were the similar kind of works, in quantity and quality. Furthermore, Yi Eung-hee produced a series of poems about all 47 kinds of mountain birds and water birds at that time, which was like a bird encyclopedia. The poem describing all things including nature in a series of poems by Yi Eung-hee was one of the most conspicuous works in Korean Chinese poetry history and cultural history.

This paper aims to clarify the close relation between main idea and formal features of Yeleohamyangparksigeon烈女咸陽朴氏傳, written by Park Ji Won朴趾源(1737～1805). A preface and main biography which is consist of two virtuous women's story constitutes Yeleohamyangparksigeon. Superficially three parts look contradictory, the first criticize excessive dying of the women, especially in lower class, in defense of her husband's chastity, the second introduces the anecdote of a old woman maintained her faithfulness to her husband in spite of her sensual desire and the third praises dead woman in lower class died for her nominal husband after holding his funeral. Preceding researches understood the main idea of the work is in the first or second and the third is just the gate to the first and the second. In their place Park Ji Won assumed critical attitude to the customs of virtuous woman, in consequence the application of the preface which is rare to the prose and the title role is almost meaningless. But the attitude to the customs of virtuous woman of Park Ji Won is explicitly displayed in the preface, that is he affirmed the faithfulness of the higher class women but criticized self destruction of higher class women and the faithfulness of the lower class women. The former message is presented in the third, the latter in the second. Also the contrast of two women's story helps understanding the real inside of virtuous woman in Chŏsun-Dynasty.

Many studies have claimed that sijochang spread to the lower classes to such an extent that it effectively became a popular genre in the 19th century, and this assertion is now generally accepted as fact. Considering that sijochang is not difficult to perform and can be performed without instrumental accompaniment, it is only natural that sijochang should spread. However, there is some doubt whether the ordinary folk in the 19th century enjoyed sijochang, which had been mainly enjoyed by the men of the upper classes and professional musicians in the 18th century. The arguments concerning the popularization of sijochang in the 19th century hitherto have depended on the existence of the anthology Namhuntaepyeongga, which was commercially woodblock printed in 1863. Many scholars have regarded Namhuntaepyeongga as a collection of sijochang lyrics and presented it asevidence of the popularization of sijochang in the 19th century. However, it is not clear whether Namhuntaepyeongga is a collection of sijochang lyrics intended for singing. There is the possibility that the main purpose of Namhuntaepyeongga was to offer an anthology for reading rather than for singing. This paper reopens the discussion of whether or not sijochang became a popular genre in the 19th century, based on materials other than Namhuntaepyeongga, and then carefully examines the purpose for which Namhuntaepyeongga was published.

This essay studied the structure and the meaning of newly found Dong Pae Nag Song which is belonged to GugMin University library. Dong Pae Nag Song belonged to GugMin University library is written with gracious court calligraphy. It contains 8 fouteilles. It is a korean translated version of ancient chinese Dong Pae Nag Song. The aspect of translation in Dong Pae Nag Song belonged to GugMin University library is: first, while ancinet chinese changed with ancient korean, the specific information such as names, geographical designations were omitted or alternated with common nouns; second, the korean version Dong Pae Nag Song emphasized on a dramatic effect by extending the conversation between characters and showing the mental state of the character; In the translation of complicated chinese, it was summerized or modificated; fourth, there are totally original contents which were not contained in chinese version. This tendency means the korean version has narrative figures rather than informative figure because of changing language.