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The paper discusses and proposes two simple ways to modernize and globalize Hangul, the Korean script, in order to keep pace with the age of globalization, namely, (1) the use of a diacritic mark (a small circle, the so-called “a light labial” mark), and (2) the use of hyphen at the end of a line for words that would be broken into two non-words when changing lines, as is done in every Western orthography. Finally, the author raises the ethicality of exporting Hangul for the official script of some minority groups (e.g., Ccia-Ccia, Solomon Islands). Aside from the issue whether or not the Hangul letters are adequate to represent their languages, the ethicality of such venture is questioned when the dominant script in the world is the Roman alphabet and the government of a multi-ethnic and multi-lingual nation to which the minority tribes belong strives to unify the language and the script for the national identity and unity.

The purpose of the study is to discuss a variety of issues regarding the old name of Pyongyang (Beolna) and Kuwolsan (Asadal). To do this, I intend to examine those issues at every level. The findings investigated in this paper are as follows. First, there is a reasonable chance that the original place of Pyongyang around Toseong-ri, Taedonggang-myeon, Taedong-gun, Pyongyang-si because inside the earth enram parts of Toseong-ri a governing territory of Nakrang commandery. In addition, their ancient tombs as well as lots of historical remains are scattered there. Describing its location more specifically, it is Taedonggang-myeon, Toseong-ri, Beolgol including Pyeongcheon-ri, Gwanbeoljeong, Oya-ri and others. The original character of 平 (Pyeong) ‘Beol’, is contained in the names of those places, among which Pyeongcheon-ri is translated into Chinese characters as Pyeongcheon. The first case of the Chinese translation is Pyeongna into Pyongyang. Furthermore, the word 'Pyongyang' in Pyeongyanggang, located in the southwest of Pyongyang, might be its remaining name. Second, it is assumed that the first capital of the Dangun Joseon could have been Asadal (Kuwolsan). This is because the meanings of Asadal and Joseon are similar, but the meanings of Joseon and Pyongyang are not. Besides, due to the fact that the nicknames of Asadal are closely related to Joseon, but those of Pyongyang are not, I cannot support the theory that Pyongyang was the first capital. There are also many remaining sites appearing in the myth of Dangun in Asadal, but, in Pyongyang, there are not. This supports the theory that Asadal was the first capital. That is why I believe the possibility that the capital might have been relocated from Beolna (Pyeongna) to Pyongyang . If this is not true, Asadal must have been as prosperous as Pyongyang was because the former was the capital for generation after generation. However, Asadal is just the first tentative capital in the myth, and there only remains the legendary vestige that became a shabby famous mountain. Third, the earlier name of Pyongyang is Pyeongna (Beolna) or Pyeongju (Beolgol)., the word, Pyeongna, seems to have been used as an original place name before the time of the Four Commanderies of Han (B.C.108). Pyongyang was marked as Pyeongna and called ‘Beolna’ during the Goguryeo dynasty. In the language used in Goguryeo, Pyeong was Beol, and Na was Yang meaning land, which was translated into Chinese characters. Pyeongju, another name of Pyeongna, is Beolgol. Accordingly, Pyeongna, Pyeongju, Pyeongcheon, and Yugyeong, which were translated into Chinese characters, are all variants of ‘Beolna’. Finally, likewise another name of Wolseong is Jaeseong, that of Pyeongyangseong is also Jaeseong. The vernacular of the early Goryeo of ‘Jae’ is ‘Gyeon (畎)’ and that of Yidu character is correctly ‘Gyeon (在)’. On the basis of archaic word references in which ‘Jae’ (在) is found as a borrowed character of ‘Gyeo-’, I intend to argue that the meaning of Jaeseong is ‘a castle in which a king lived’ (在城), not ‘a castle on the mountaintop’ (嶺城).

Buddhist meditation (also known as‘seon’or‘zen’) aims at enlightenment; enlightenment could be defined as a state of mind in which you have reached ultimate truth, the truth about the universe and our life and death. In terms of Seon Buddhism, it means that you see Buddha nature and become Buddha (見 性成佛). All the scriptures, i.e. the so-called Eighty Thousands Buddhist Sutras and all the sermons that your‘sunim’delivers to you are concerned with enlightenment: they are all purported to explain what Buddha nature is and how you get there. But one of the basic tenets of Seon Buddhism is that there is no way of characterizing what Seon is: no words and expressions can capture the truth. Truth and words are incompatible. In spite of this dilemma, however, Seon masters and students never stop trying to describe or explain it with words. Human language seems to be a kind of necessary evil. In this regard, Wonhyo(617~686), the great Buddhist priest in the Shilla period, has pointed out that“no matter how deep truth may be, how can it escape from the appearances of things? No matter how still it may be, it is nonetheless just in the (quarrelsome) discourse of all sects”and so you can“get away from language only by language”. Wonhyo’s idea of this, known as Theory of Reconciliation (和爭思想), is an attempt to show that the incompatibility (or paradox or contradiction) between truth and language can be overcome or transcended. This discussion inevitably leads us to one of the most controversial psycholinguistic questions in the modern studies of language and mind: how language and thought are connected or even whether they are indeed connected or not. A well-known modern version of the attempts to answer the question was made by the two American linguists Edward Sapir and Benjamin Lee Whorf in the early twentieth century. Their idea is summed up as the Sapir-Whorf hypothesis which holds that language and thought are closely connected with each other to the extent that the structure of a language affects (or determines or influences) its speakers’cognition or world view. The hypothesis is also known as “linguistic relativity principle” or “linguistic determinism.” Instead of climbing the bandwagon in support of the generally unfavorable criticisms of the hypothesis by the main stream linguistics community today, I think we should choose to learn from the insight hidden in the Sapir-Whorf hypothesis, and we can reexamine the hypothesis in terms of Wonhyo’s Theory of Reconciliation. I believe that it will shed new light on the understanding of human mind and language.

This paper is a sequel to my previous arIticle, “Why femme fatale in the end of the 19th century Europe & America?” in which the reason for femme fatale’s preponderance in the fin-de-siècle Europe and America has been investigated. In this article, I argued that the rampant existence of prostituting femme fatales in the end of the 19th century left a very negative impact upon the image of women, while emphasizing that the namesake of femme fatale is sibyl prophetess or soothsayer (託宣女司祭, 託宣巫女), “a figure who transmits heaven’s will and order,” and even can be understood a manifestation of female subjectivity in modern sense. It is time now therefore to recover the initiatory meaning of femme fatale, “the one who gives life,” as evidenced by original femme fatale, Eve whose literal meaning, as contrary to popular belief, is life (Hawah), not death.

The purpose of this paper is to explore some fundamental ideas of Foucault on the listening in an anthrpological horizon. In the introduction, the author provide social and scientific circumstances which could legitimate the motivation of this work. There are three crucial sites which are the obliged points of passage to seize the question of listening in the thoughts of Foucault. Firstly, the concept of technology or culture of the self might be mentioned. In fact, the listening is one of the activities practiced to attain the care of the self. Secondly, the grec notion of ‘askesis’ should be understood to get a complete vision of the anthropological meaning of the listening. In this context, Foucault focused on the stoic tradition which represents a particular horizon of the culture of the self insisting on the notion of askesis. Thirdly, the question of listening could be situated in the context of advice in general. In fact, Foucault described in some detail the situation of advice from the philosopher to the governor who might know the ways of listening. In fact, the listening is a counterpart of the discourse and makes it possible.

The act of translation may be likened to that of transplanting a flowering tree. If the tree flourishes in the garden of new soil, with its boughs blooming like native flowers, then the transplantation was a good one indeed. If the tree fails to stand the foreign environment and finally withers away, then, maybe, it was simply a poor choice as a new garden tree. A literary work that is beloved of virtually all readers of a nation is not necessarily an object of admiration in another country. More important, though, is the possibility of the failure in question really having to do with the way the transplantation has been carried out. ‘More important,’ in the sense that a caveat should be filed more against the translator's caliber and qualification. For, even a literary gem that could otherwise glitter across language barriers may end up, under a clumsy care, as a total waste, attracting no attention. What has allegedly been translated may actually have been transmogrified a real case of a translator proving to be a traitor. A well-known issue among translators involves the so-called Croce's problem, namely, ‘faithful ugliness or faithless beauty?’ Confronted with ‘impossibility of translations,’ we are to negotiate and struggle between these two alternatives, and this means that we are already beginning to lose our claim of faithfulness to the original text. At any rate, Croce's proposition observes that ‘faithless beauty’ wins over ‘faithful ugliness’ in the final analysis. Upon scrutiny, however, Croce's problem is only two-pronged when in reality there may be four-way interpretations: a translation can be ‘faithful but ugly’ or ‘faithful and beautiful’ whereas it can also be ‘faithless but beautiful’ or ‘faithless and ugly.’ The present article touches on these four categories, some of them more or less marginally, focusing on those instances of translation that may be called ‘faithless and ugly.’ Examples are adduced from a group of translated poems that have been brought to my attention mostly on casual occasions, a couple of them even through the grapevine, so to speak. The issues involved are not simple ones. For, in the first place, a poem is a language event that is replete with such subtleties and intertwined shades of meaning that virtually no process of clarification, however exquisite, can do justice to them. Besides, what is meant by being faithful or faithless to the original? Which level or kind of faithfulness or faithlessness are we talking about? For expository ease, our discussion draws on Ezra Pound's triad of logopoeia, phanopoeia and melopoeia as points of reference. It is stressed in conclusion that, in spite of Croce's dictum that gives rise to a variety of important questions, the ultimate answer rests on the faithfulness to the original the accuracy of translation, that is to say which does in itself, in its best form, account for the ‘beauty’ of translation.

Korean is known as ‘the race with white dresses,’ in short, white-clad people. However, red is the most referred color but the four other colors white, black, blue and yellow have been referred according to checking by a word-checker Wortschatz. So Korean people are most interested in 'red' color and also white in the second. The statistics show that Korean, German, Chinese and Italian refer to 'red' mostly, while French and Mongolian refer to 'black' mostly. The other languages like English, Russian, Rumanian, Spanish and Portuguese usually refer 'white' most highly. Color psychology as shown in the later part may be always applied to each group respectively.

The purpose of this paper is to find out the stress pattern of English words with '-acy' ending. According to Dickerson and Hahn (1999), English nouns with '-acy' ending are supposed to have a stress on the preantepenultimate like celibacy, but words like democracy have a stress on the antepenultimate and are treated as an exception. This paper attempts to explain the two different stress patterns of '-acy' words by sorting out 204 English words with this ending and argues that they are not an exception but a regular pattern which can be explained if we see their morphological structure of the word. The result shows that out of 204 words 4 diysllabic and 16 trisyllabic words always have a stress on the first syllable while 84 tetrasyllabic words are divided into two different types, antepenultimate or preantepenultimate stress, which I explain with the idea Elsewhere Condition and morphological structure. The rest of penta-, hexa- and hepta-syllabic words also can be explained in the same way as the tetrasyllabic ones.

The paper considers an effect of washback that the TOEIC test has on undergraduate students. Despite the importance of testing on learning, previous studies examined the effect of washback by conducting survey-like experiments, rather than by directly observing test-takers’ performance on exams such as TOEIC or TOEFL. To overcome such methodological drawback, this paper studied the washback effect by implementing a web-based module of solving a subset of TOEIC questions and by evaluating students' performance at multiple time points during a semester. An experiment over a semester in a classroom at a university resulted in a positive effect of washback. The results confirmed that the preparation of TOEIC helped students increase their test score significantly. The finding implies that the methods of student response system can be effectively implemented for self-directed studies by undergraduates of varied degree of competence in the test.

This article examines the historical change of korean words and the motivation to change by tracking the diachronic semantic change of ‘məri’, ‘mari’ and ‘pari’. While ‘məri’ has maintained its own meaning since the 15 th century, ‘mari’ has continuously experienced meaning change, holding a minor position in the semantic domain about ‘head’. Since the 16 th century, ‘mari’ has acquired and enlarged the meaning of ‘measure nouns of animal’. From 19 th century ‘mari’ and ‘pari’ are competing within the semantic domain about ‘measure nouns of animal’. But ‘pari’ is recently losing its influence according to the dialects distribution. This paper argues that the reason is because cows or horses ceased to play an important role in farming society any longer.

The adjective chakhata has developed new meanings over the past two decades and Lim (2014) claims that its various meanings are metaphorically extended from the original meaning. While doing so, he observes that chakhata sometimes indicates 'excellent' and sometimes 'not excellent.' He categorizes these meanings as metaphorically extended denotations, just like all the other meanings he observes. However, Joh and Choi (2017) claim that 'excellent' and 'not excellent' are implicatures rather than denotations, demonstrating that the two meanings are cancellable, unlike denotations which are known to resist cancellation. When the implicature-based account is supported by cancellability, a question arises as to how the two opposing implicatures are resolved when they clash. Data observation reveals that the R-implicature, ‘excellent,’ has a priority over the Q-implicature, ‘not excellent,’ in the case of the scalar adjective chakhata, unlike the claim that is made by Atlas and Levinson (1981). Even though more scalar adjectives have yet to be examined, the paper challenges the claim that Q-implicatures have priority over R-implicatures in case of implicature clash.

국제언어인문학회는 언어연구의 외연 확장을 도모하며 언어와 상징, 기호에 직간접적으로 관련되는 문학, 건축학, 교육학, 철학, 연극학, 코퍼스, 정보학, 고고학 등 다양한 분야에서의 연구를 통해 학제간 연구를 모색해 왔다. 그러나 현 한국연구재단의 세분된 분류 체계에서는 ‘기타인문학’ 외에 분류될 항목이 없어 이 글을 통해 인문언어의 성격과 연구범주를 선명하게 밝히고자 하였다. 인문언어를 인문학적 통섭을 상징하는 용어로 택한 것은 20세기 후반 이후 언어가 인문학의 기반 요소로 자리잡고 있기 때문이다. 인문언어가 통섭을 지향하는 연구 범주는 한국연구재단 학문연구 분야대분류 체계인 인문학, 사회과학, 복합학, 예술체육학에 속한 중분류 분야 중다음과 같은 것을 들 수 있다. 1) 인문학: 문학, 언어학, 철학, 종교학, 역사학, 통역번역학, 사전학, 2) 사회과학: 심리과학, 인류학, 인지과학, 교육학, 신문방송학, 3) 복합학: 문헌정보학, 인지과학, 감성과학. 학제간연구, 4) 예술체육학: 음악학, 디자인, 사진, 연극, 영화. 이 외에도 소통이나 표현과 관련되고타학문 분야와 연계하여 연구된 글은 편집위원회의 회의를 통해 폭넓게 수용되어야 할 것이다.

International Association for Humanistic Studies in Language has sought interdisciplinary and coalescent research on Humanities since its inauguration in 2000. As language has been claimed as the cornerstone of humanistic studies since late 20th century, the association has kept the course in its midstream. This paper is an attempt to clarify the range of fields to be included in Lingua Humanitatis, the official journal of InAHSL, as its extended fields of research, including the related intermediate fields as classified by the Korea Research Foundation as follows; 1) Humanities: literature, linguistics, philosophy, religion, interpretation, translation, and lexicology, 2) Social Sciences: psychology, anthropology, education, and communication, 3) Interdisciplinary Studies: information, cognitive and affective sciences, and 4) Arts and Athletics: musicology, design, photography, theater, and film. More subfields may also be included upon the discussion and decision by the Editorial Board of the Association.