Earticle

The Korean Language circles presented two standpoints about the formation of Goryeo language. First, the Goryeo language was based on the Silla language. In other words, the Korean languages were divided into Buyeo languag (Northern languages that Goguryeo language represented Han and Buyeo languages as one of Altaic languages) and Han languages(Southern languages represented by Silla language) for about 600 to 700 years. As Silla unified three kingdoms, Goguryeo, Baekje and Silla in mid-7th century, all languages were unified around Silla language around the end of 7th century. Since then, Goryeo inherited the Unified Silla and Goryeo language was naturally formed on the basis of Silla language. Second, Goryeo language was formed on the basis of Goguryeo language. That is, Goryeo language was formed around Gaegyeong language( Gaeseong language). And Gaegyeong (Gaeseong) originally belonged to Goguryeo. Thus, Gaegyeong language( Gaeseong language) has to be considered not as one of Silla dialects but as one of Goguryeo dialects. Thus, Goryeo language based on Gaegyeong language( Gaeseong language) is one of Goguryeo dialects. Two standpoints above can't basically compromised. The differences of two standpoints are summarized below. First, the first standpoint considered Goguryeo language, Baekje language and Silla language as the heterogeneous languages with the different lines while the second standpoint considered those languages in the same line just with the difference in dialects. Second, while the first standpoint insisted that the unified main language in the Korean language was formed at the end of 7th century when the Unified Silla had been constituted, the second standpoint explained the unified main language was formed in the early 10th century when Goryeo had been established. Third, the first standpoint argued that Goryeo language was formed as Goguryeo language(1ow class language) was substituted by Silla language(high class language). However, the second standpoint pointed out that the languages in the same line couldn't be completely substituted each other without any traces so that the formation of Goryeo language couldn't be explained by the substitution of language. This study aims to identify which standpoints above were feasible in the scientific aspect. In other words, the purpose of this study is to discuss whether Goryeo language was formed as Silla language substituted Goguryeo language. Meanwhile, two standpoints above, that is, the standpoints of Korean language circles on the formation of Goryeo language, mainly focused on identifying the similarity or the heterogeneity among Goguryeo language, Baekje language and Silla language. Thus, two standpoints faced the limit in the aspect that they weren't stated with the focus on identifying the similarity or the heterogeneity among Goguryeo language, Baekje language and Silla language after directly clarifying vocabularies. phonology and grammar of Goryeo language. In consequence, this study identifies whether Goguryeo language and Goryeo language were homogeneous or heterogeneous in the aspects of vocabularies, phonology and grammar. According to the research, this study clarified that Goryeo language was not formed by Silla language substituting Goguryeo language but by naturally inheriting Goguryeo language. The basis was the similarity of vocabularies, phonology and grammar between Goguryeo language and Goryeo language.

The purpose of this article is to set the foundation for the lineage of epic literature of 'Broken-down Hero stories' focusing on Agijangsu(Baby Hero) Fable. The collapse of a hero is the most important and the most common theme in tragedy all over the world. Agijangsu Fable has can be chosen as the representative work of Koran tragedy literature in that it is typical tragedy and it is wide spread all over Korea. Tragedy has characteristics such as ① it has epic structure descending from happiness to unhappiness ② the hero who experiences this descend is superior to others ③ his collapse is destined ④ it creates sympathy and terror. Agijangsu Fable is a tragic epic with these characteristics. While classic western tragedies show heroes accepting their destiny of destruction, this Agijangsu Fable implies future hope through the hero who rejects his destiny. The baby hero symbolizes the vitality of the group symbolized as water and earth unlike Greek heroes who always return to individuals. Although the baby hero is broken down, he remains as the hope for the non-frustrated and has the stature of pure people's hero. Compared to it, Deok Ryeong Kim in 'Imjinrok' accepts his destiny of death as the character reconstructed according to Confucianism. Although it has characteristics of upper class tragedy, there is the stature of people's hero such as baby hero on Deok Ryeong Kim. 'Imjanggunjeon' has the structure of ideological upper class tragedy. Although the death of Gyeong Up Im was not acceptable, it was accepted when the goal of honoring and revenge was achieved. The people's hero concept shown in Agijangsu Fable has been transformed with diversity accepting the consciousness and literature customs of upper class while it was transferred to written literature.

The essay is focused upon the concept of Supreme Ultimate and its categorical understanding. Through its categorical understanding, we can grasp the thinking way of Neo-Confucianism, which gives a clue to a kind of methodological turn from the cosmological view of universe to the ontological doctrine of substance. In the traditional context of Confucius' and Mencius' Dao, Neo-Confucianists establish the concepts of 'principle', 'mind' and 'vital force,' which come from the logical law of understanding the original substance of 'Supreme Ultimate.' They explain the origin and realization of moral quality through the meaning and significance of the original substance of 'Supreme Ultimate' revealed in the human nature. An organic structure of Supreme Ultimate and its unfolding way is extended into the doctrine of the original substance of 'principle', 'mind' and 'vital force.' According to the Neo-Confucian school of Li-xue, the 'principle' is escalated to the moral standard and law of human nature. According to the Neo-Confucian school of Xin-xue, the 'mind' is escalated to the moral standard and law of human nature. According to the Neo-Confucian school of Qi-xue, the 'vital force' is escalated to the moral standard and law of human nature. They all establish the ground of human existence, namely, its essence, status and value from the perspective of the higher conception of universal substance. Therefore, they enhance the originality of Confucian value to the most ultimate level of universal substance, and thus provide a certain metaphysical basis for the morality of Neo-Confucianism.

There are Coffin and Funeral in the Funeral ceremony. Because the Song that was sung in the Coffin Ceremony is not the Elegy but the incantatory song, That Song is not sad. Because the Song that was sung in the Funeral Ceremony is not the Incantatory song but the Elegy, That Song is sad. There were the Tradition of the Rhyme for Death in the Ancient Japan. According to the Formality of the Incantatory song that is sung in the Coffin Ceremony, It was changed to Poem that was named the Hinkyu-Elgy. We can not see the Escorting Funeral Song of the Escorting Funeral ceremony in the Manyosu. but we can see the Elegy that sang the Reminiscence of the Dead Person after the Burial Ceremony in the Manyosu and Kiki-kayo.

The excavation of the garden(禁苑) of a Changan(長安) or the garden in Kyongju(慶州) progresses recently, and the garden cultural studies in ancient East Asia have greeted the new stage. So to speak, these are the yards of an emperor or a king. The relation between the ancient sovereignty of East Asia and a garden will become future still clearer. Japan is not the exception. either. Many gardens of Asuka were unearthed recently and the situation of a king's yard in the capital in the seventh century has become clear. It was the conditions containing a civilized country to have a splendid garden in the world of East Asia of those days. However, on the other hand about people's residence, there are few data. Those situations do not spread on a key by carrying out theMannyoushu(萬葉集). The garden called YADO which planted the favorite plant in front of the building in which oneself lives hits it. In this announcement, the Mannyoushu(萬葉集) is explored for the situation of the yard of the people of the Tempyo age as data. I want to clarify the special feature of people's garden culture from there. As an aid of the ancient garden cultural studies in East Asia.