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Nongwoljeong was a pavilion built by Park Myeong-bu(1571-1639) in the spectacular landscape of Hamyang Hwarimdong in order to quit his lifelong service in office and lead a leisure life in nature in his later years. However, he passed away a while after its completion. The pavilion was lost in people's memory along with his death. After remaining as a resting place for his descendents for about 200 years, Nongwoljeong was transformed into a place of chivalrous spirit with the spirit of Jonjudaeui immersed in it in the 19th and 20th century, when it was regarded as one of the representative places of Daemyeonguishik along with Mori, the base of Donggye Jeong On, among the Gangwoo scholars. The changing factors of perceptions projected into Nongwoljeong were examined in several aspects. The Sadaeuishik, which prevailed throughout Joseon, started to be replaced with the reinforcement of Jonjuuishik around the period. In line with that policy flow, they engaged in specific activities to reinforce Jonjudaeui along with the goal of reinforcing the family status in the Gangwoo region. Good examples include Daemyeonghwa of the Nampyeong Mun family and the illumination of Park Jin-yeong by the Haman Park family. The period also witnessed special worship practices for the local sage, Jeong On. They particularly highlighted his practice of Daemyeonguiri during the Byeongjahoran. The Gangwoo scholars, who agonized over their conduct of life and roles as intellectuals in the difficult reality home and abroad at the end of Joseon when things were rapidly changing, were in desperate need of the establishment of Jongjudaeui. Park Myeong-bu had the same spiritual and ideologicalorientation as Jeong On. The need for worshiping Jeong On during the period made people perceive Nongwoljeong as a place filled with the spirit of Jonjudaeui. The pavilion was not widely known among the Gangwoo scholars until that time. With the rapid emergence of Jeong On, it also emerged along with Park Myeong-bu. More and more people then started to look for it. Nongwoljeong, which used to be a private place of Park Myeong-bu, was transformed into the space of collective spirit of the times called "Jonjudaeui" in the 19th and 20th century.

This study speculated the distinctive writing style in the 『Seokdanggong Yeonhangrok』by Gwon Hyop(1542∼1618), an envoy travelling journal which recorded the routines when he(1542∼1618) visited Yanjing as an envoy to inform Ming Dynasty about Jeongyujaeran in 1597(the 30th reign year of King Sunjo). Although it is a private record, it was intended to present directions for successful diplomatic missions. In addition, it has three different characteristics from other traditional envoy travelling records. First, it has clear purposes. As identified in Chapter 3, there is a possibility that its first readers would be envoys. For the record focused on essential tasks of diplomats. It was totally different from the previous envoy travelling records which did not have clear themes, purposes and subjects. Such style was also found in independent writing styles of Hong Dae-yong or Yeonam in the 18th century and 『Seokdanggong Yeonhangrok』has a meaning in that it is one of the earliest envoy travelling records which recognized independence of the area. It did not mention other areas such as tourism or ideologies strategically to meet its writing intention as a ‘case of diplomatic direction’ Second, as much as the 『Seokdanggong Yeonhangrok』was presented as a case of diplomatic directions, its writings tyle is descriptive. In particular, to successfully deliver cases of what diplomatic taskswere dealt with to readers, it focused on the interrogative method of description. Although such descriptive style seems to be extremely objective as it excluded subjective point of views, it can effectively deliver writers' intention to readers. Third, it is full of tension. International political conditions, urgency, burdens of diplomats and pressure from foreign ministers are successfully described. However, as such tension worked for successful completion of his task, it was a strategic writing style he intended. In such aspect, Gwon Hyop used a strategic writing style effectively in the 『Seokdanggong Yeonhangrok』, focusing on readers.

This study takes a close look at the establishment of modern schools around Jirisan Mountain region during the last days of the Daehan Empire from 1905 to 1910 In 1905 when the Empire was coerced into signing the Eulsa treaty, raising modern schools alongside the resistance movement was seen as a way to reclaim sovereign status. Notably Myeonwu Gwak Jong-Seok, who was well aware of international laws and Dongdoseogiron doctrine which allowed him to look beyond Hwayigwan(Chinese view of the world), saw that to uphold Confucianism and to regain sovereignty learning western science and technology was absolutely indispensable. Maecheon Hwang Hyeon of Gurye pretty much had the same idea that the wealth and power of a nation came from learning modern sciences rather than studying old classics by the influence of HonamHakbo. Modern schools in Jirisan Mountain region were established over Jinju and Namwon districts when primary school ordinance was enacted in 1895. However, due to low level of awareness about modern schools attendance was quite low and the teachers were hard to come by. It was not until Elementary School Act of 1906 that the setting up of modern schools would take full stride. Public schools were established in Gaeksa(accomodations for visiting officials) near government offices while funding came from Hyanggyo, government office, or the public domain. These modern schools were mostly attended by those who were lowly regarded by high society due to the origin of their clan or by those who were even lower in social standings than those who had a scholar's pedigree. Private schools were almost nonexistent inNamwon and Sancheong regions because of their strong belief in Euijeongcheoksa(anti-foreign, anti-invasion doctrine) principles. As for Hadong and Gurye, many schools were raised due to the dominance of Dongdoseogiron sentiment in the region which insists that the new learning should be embraced instead of Euijeongcheoksa. In Hamyang citizen's fervor for learning were such that private schools would take the place of public schools, and many schools were raised voluntarily on its adjoining districts. Nevertheless, deep-rooted Confucian tradition in the region and lack of funding made it difficult for modern learning to spread further out in the Jirisan area. Those under Nohsa Ki Jeong-Jin's tutelage headed by Jeong Jae-Gyu opposed Myeonwu Gwak Jong-Seok's views and argued that accepting western sciences would lead to extermination of ethics turning people into savages, and therefore Confucianism should be further promoted while boycott against western learning should be launched. Apart from Nohsa faction, the likes of Ganjae Jeon Wu, Yeonjae Song Byeong-Seon, and Seongjae Heo-Jeon, who had a huge following in the Jirisan region scholars, were of the same opinion. Hyanggyo and Seowon which adhered to conventional teachings of Confucianism refused to support either public or private schools that taught western science. To make matters worse, raising contributions for funding private schools were banned after 1908 which worsened their financial conditions as to render normal curriculum almost impossible. Needless to say, it lead to deleterious effect on the quality of the education for recruiting qualified teachers was out of the question. Thus, after the Japanese Annexation of Korea most of them were turned into public schools. Moreover, tendency of the new learning of glossing over Japanese colonial policies made former advocates of Dongdoseogiron including Gwak Jong-Seok refrain from sticking to their principles when sovereignty of the country was handed over to Japan. However establishment of modern school and acceptance of so called “new learning” paved the way for many intellectuals and students in the Jirisan region to open their eyes to new trends in the modern world. It also served as a foundation for the rise of nationalist andsocialist movement in this region in the wake of the 1919 independence movement.

This paper explores the activities of National Preceptor Daegam Tanyeon in mid-Goryeo and his ideological inclination as well as the significance of his moving into Dansoksa Temple in Jirisan. Tanyeon was a prominent monk of the Zen in mid-Goryeo who served as a royal preceptor for King Injong and King Euijong. Tanyeon was greatly influenced by National Preceptor Hyejo Damjin and Buddhist devotee Cheongpyeong Yi Jahyeon. Tanyeon became a disciple of Damjin and learned about the Zen. He also exchanged correspondence with the monks from the Zen of Linchi at Song dynasty. He possessed a disposition to incorporate the various non-Zen sects and the Zen, an idea that puts an emphasis on Surangamasutra and makes people realize the fundamental principles of the Zen through the study of scriptures and quotations. During the first year of Euijong's reign, Tanyeon left the capital of Gaegyeong and went to Dansoksa Temple in Jirisan. Tanyeon, as a royal preceptor, presided over rituals at Dansoksa Temple wishing the well-being and longevity of the king. On the other hand, Tanyeon dedicated to teach disciples at Dansoksa Temple producing many enlightened Zen monks. The king financially supported Dansoksa Temple, a royal preceptor's temple, by granting lands and slaves. Since Tanyeon became a chief monk of Dansoksa Temple, the temple became a base for Tanyeon and his disciples, and the center of Zen Sagul Mountain Sect. Tanyeon died at Dansoksa Temple and was namedNational Preceptor Daegam after his death. During the military reign, a tombstone for Tanyeon was built in Dansoksa Temple. Later, Dansoksa Temple emerged as one of the representative temples of the Zen.

This article is shown Hwang Hyun's national consciousness and ideal Life through his patriot poem. National consciousness say will or feelings that keep to their dignity and rights of ethnic to intend unity and progress of nations. The national consciousness is inseparable from the ideal life. However, Hwang Hyun exposed these national consciousness(the ideal Life) in the works, especially since 1905 until his decision to self-determination through a prominently. Of course, Hwang Hyun's national consciousness(the ideal Life) is not hidden in previous work. However, we should be note 1905 years that Eulsaneukyak tied. This time is going on loss of sovereignty by Japan's invasion. How is revealing Hwang Hyun his national consciousness(the ideal Life) in patriot poem of this period? It is revealed through mourning of Dead on behalf of the pain of people, and it is revealed through worship of Dead in the struggle for life. At this time his national consciousness(the ideal Life) is the will and emotions to escape from the threat, when some people threatened by any foreign nation. His National consciousness(the ideal Life) is will or love to overcome the crisis in times of national crisis. But this is a nationalism. Nevertheless Hwang Hyun's nationalism is the other nationalism that resist to threaten of another country.

近代以前智異山は聖山あるいは神山と認識された. しかし近代以後帝国大学の演習林と宣教師休養村が造成されることによって智異山は植物学の宝庫と同時に最適のリゾートとして認識された. 本稿は朝鮮最初の山岳団体である<朝鮮山岳会>の諸般の活動を概括する一方, 加藤らの主要旅程と観光経験などに対する分析を通じて<朝鮮山岳会>の山行の一側面と智異山ツーリズムの実状、その意味をよくわかった。 今までの論議を要約すれば次のどおりである。一, <朝鮮山岳会>の創立と会員に対しては, まず<朝鮮山岳会>の発起人の集まりに積極的に参加して後援した飯山達雄, 下出繁雄, 仙波泰, 齊藤龍本, 宮島敏雄によって創立が主導されたということ、そして創立当時鉄道局に勤めていた人員が多数占めていることと, 山岳会会則上日帝の政策に同意するとか協力することができる朝鮮人だけが加入できる要件だったという点等を明らかにした. 二, 山岳会の主要活動でもありながら同時に成果の一つである座談会が中村兩造, 下出繁雄, 飯山達雄の積極的な参加で進行されていた。座談会の主要主題は登山とスキーであり, 関心山岳は金鋼山と冠帽峰だったという点を明らかにした. 同時に朝鮮山岳に関連しては, 原稿不足と予算上の問題で発刊が四度目で止めているという点, そして会誌に収録された文が山岳に対するいろいろの情報と感想を共有するのに主眼点が合わせられているし, そんなわけで山岳研究という山岳会の主要目標を果たしていることができないという点を明らかにした。三, 加藤廉平一行が朝鮮総督府鉄道局や観光団体で提供した観光資料に基づいて観光経路と対象魅力物を受動的に体験する画一化された旅程に付いているし, このために観光資料が規律する情報に包攝されて帝国臣民のアイデンティティを強化して観光外的対象-現実を他者化している様相をよくわかった。そしてこのような加藤廉平一行の山行を通じて<朝鮮山岳会>の山行にツーリズム的山行がアルピニズム的山行と併存していることを確認できた. 最後にツーリズムという観光形式によって智異山が‘ガイド’になった対象 -イメージに表象されて固有な場所性をなくしたまま帝国的欲望を高揚する具象物で媒介されて, これによって植物学的宝庫と同時に最適のリゾートで固着していることをよくわかった。

While past 10 years in Jirisan region, it couldn't achieved comprise social cohesion as controversy of the pros and cons due to problems those are installation of the cable car and construction of the Jirisan dam in Jirisan National Park. Jiri-mountain is scattered about specified and unspecified cultural heritage and a treasure-house of biodiversity as a spiritual mountain. Therefor, the mountain have enough worth as would heritage and since 2005, has been prepared want to register Jiri-mountain as World Complex Heritage. Jiri-mountain lie the same culture, in spite of across three provinces and five cities and counties in the conditions under which publicized at the registration of World Heritage for Jiri-mountain region society, there is no dispute between the organization or complex heritage listed criteria ⅲ, ⅵ, ⅹ protest. However, be able to foresee that can appear unfulfilled predict variables in the course of registration as World Heritage List of Jiri-mountain, such as systematic social cohesion about geographical and administrative reasons. This study's purpose is consideration on variables for registration that might be expected, in stages of ready to apply for a provisional list of World Heritage Site. As result of studies by survey of the literature, status and progress of Jirisan region, expected variables are whether compliance of pre-procedural, considerations of similar to the target list and regional locality, consist and activities of registrated promotion committee.Specially, as procedure of previously preparation, before application of Tentative List, have to preceded up designation of natural protected areas by the national laws and application of registration of MAB(Man and Biosphere Programme) to the UNESCO for registration of world complex heritage. Parallel to this, should be demonstrated of world heritage's values as sufficient investigate of resources. To this end, the society associated with Jiri-mountain and related organizations as well as local residents to be cohered.

본고는 동아시아 국가의 산악신앙 연구의 일환으로, 그중 몽골인의 산 악숭배 사상을 살펴 본 것이다. 특히 산악지대에 위치하고 있는 몽골에 대 해 사기나 후한서 등에 전하는 기록을 중심으로, 몽골인의 불교, 특히 분향의례를 중심으로 그들의 산악숭배 사상 및 여러 가지 의식들을 살펴 보았다. 고대의 몽고고원에 거주한 사람들은 자연물이나 자연현상(자연숭 배, 애니미즘), 위대한 조상(선조 숭배), 죽은 자들의 영혼(사령 숭배)을 신 앙의 대상으로 여기고 숭배의례를 실천하였다. 이후 몽고인의 산악숭배는 그들의 샤머니즘적 신앙체계와 함께 존재하였다. ‘상(sang)’은 분향 에 해당하는 몽고어로 몽고인들 사이에서 크게 퍼 져 있었던 제문이다. ‘상’에는 공시(供施)의 선언, 제사로의 초청, 기원(祈願)의 표명이 공통으로 나타난다. 나아가 몽골인은 이들 산악신앙이 두텁게 남아 전하는 산악을 성산(聖山)으로 승격화하여 국가차원의 제례를 행하였는데, 이러한 전통제례 의식 의 계승 등을 통해 세계유산으로의 등재까지 추진하고 있다. 이는 현재 한 국의 지리산이 처하고 있는 상황과 유사한 실정이다.

This study is aimed at finding out the features of Feng Sui as that Chosun royal tombs regards the harmony and balance as important. The previous studies were limited to the facts related to royal tombs, and they didn’t pay attention to the changes and development of Korean Feng Sui, intrinsic logic of Feng Sui theory through Feng Sui location of royal tombs. The analysis on Feng Sui’s factors of royal tombs were tried to look straight at the reality and to objectify features of Feng Sui. It is understood by viewing the slope that there must be a harmony, in other words, if a distance is far away, there should be a height of a mountain and if a distance is near, the height of a mountain should be low with respect to the analysis on d/h ratio of the slope in terms of Feng Sui features. The elevation shows that the primary mountain of royal toms have a steep slope and Ansan and Cheongryong Baekho have gentle slope. With respect to the front and back, the primry mountain corresponds to the front and the others correspond to the back and the yin and yang are identical to the front and the back. The visibility range and circularity have a scale. For the degree of the mountains, Cheongryong and Baekho are 137 degree on average. This value matches with the principle of Golden degree. The Golden degree is that the power is the optimum in drawing an arc and the fact that this principle also exists in Feng Sui is found through royal tombs and it is related to the principle of gradual increase and gradual decrease. Inthe principle of gradual increase and gradual decrease, the principle of gradual increase is applied if a circularity degree is formed by ramification of Chengryong and Baekho from the primary mountain, and then the phenomenon of gradual decrease appeared. There is an order in the way of entering head and joints. The left and right circulating law of water has 53% of the right-to-left range of mountains and left-to-right flowing water and 47% of the left-to-right range of mountains and right-to-left flowing water, which the effect of the right-to-left wing and Baekho are indirectly assumed. The phase of energy is a floating energy. The three energy of it has 90% of earth energy. In the shape of mountains, there was a Hasu which is shaped like a whisker of a shrimp. The length character of water is 1.18 which has a slow speed. The current shape is a Y shape. This is also presumed by the comparison of the length character with Y shape. The direction of a position has a concept of south-oriented direction and royal toms can be said to be propitious site for a grave from a view of Feng Sui features. This study up to now reviews royal tombs in the aspect of harmony and balance, and Feng Sui features were analyzed. These understanding and analysis are expected to contribute to science of subjective Feng Sui logic, rationalization and establishment of learning. The remaining problems are that how individual objective factors are applied at the site of Feng Sui, and how rationality is secured.

Of the pavilion this paper Gokseong-County recorded history, literature data about the status of my English poems and old woodblock look for. Where is the pavilion that exist in the current Gokseong-County 32 locations. General walks the historical literature records where the 106 locations degree high is showing. This nationally, is higher. Gokseong the pavilion's failure to call deserves. Pavilion material of literature exists in the record that Gokseong-County pavilion status at the time of this paper, with my English poetry literary characteristics examine. Beautiful nature and arithmetic Gokseong-County said that the remaining few works. Thus, future work to deal with bandits to accumulated that could be found. In addition, the pavilion was built before 1945, 14 locations of the Survey. Status of old woodcut by summing all points in 199 tablets, favor though enough to have a vast amount of it was confirmed that the results However, has been neglected by governments and some clan. Pavilion and high Gokseong-County old woodblock through cultural content as thus he was able to determine the possibility. Representative of maintenance is Gokseong-County cultural attractions can be positioned within the earliest possible time to be expected.

本文的研究對象是觀察屬於中國人十二屬相中第一位的“子鼠剪紙”中, 出現的民間傳說和傳統文化。剪紙, 又名刻紙, 窗花或剪畫。是指在中國民間流行的剪紙手工藝術。用剪刀剪成各種圖案作爲裝飾使用, 所以命名爲剪紙.人們將紙剪成各式各樣的形狀或人的模樣, 和去世的人一起埋葬或在葬禮時焚燒。不僅如此, 在祭祀祖先或供神的時候也作爲裝飾使用。剪紙到今天在中國人的日常生活中廣泛流行的一種民間藝術。以日常生活中得事物作爲主要素材，以12地支爲代表。中國人將十二屬相動物等形象爲圖案來祈福。可以說子鼠已經發展成爲福、祿、壽、喜、財等祈願時的吉祥文化也不爲過。所以在本文將子鼠剪紙作爲主要研究對象，來觀察在中國流傳至今的民間傳說和其傳統文化。爲了探索和子鼠剪紙相關的民間傳說，首先要觀察子鼠的字形和其象征意義。可以知道和子有關的是中國人的民間傳說《鼠咬天開》，而和鼠有關的是中國人的民間傳說《老鼠嫁女》。《老鼠嫁女》和中國的傳統文化塡倉節十分密切。《鼠咬天開》剪紙是以开辟神话为基本题材象征了胎動性。《老鼠嫁女》剪紙是以老鼠的婚姻为基本题材象征了繁殖性和储蓄性。 对以农业为根本的中国来百姓来说，子鼠母神是除灾免祸的对象。子鼠具有的吉祥性和祈福性反映了老百姓生活，因此成为了剪紙圖案的主要題材。子鼠剪紙的艺术文化是以中国人的动物信仰和祈福信仰为基础而形成的。

The followings are several motives or intentions why climb mountains. They go tracking just for the joy of mountain climbing itself, to accumulate mountain climbing career, to return to nature, to enhance health, to pray wishes or make commitments, to go on pilgrimages, to rally to strengthen the unity of their groups and others. However, in practice, motives or intentions behind hiking is not always just one of the reasons mentioned above, but most of the time several motives or intentions appear together. Sixty-five percentage(56.7%) of the material of labels is cloth and about forty percent(39.8%) is polyethylene and plastic. Approximately half of color of the labels is yellow-color. The reason why is yellow-color is conspicuous and easy to be seen in any season. 27%(219 labels) of the trackers who tied the most labels were from Jeonnam and Busan(11.7%), Kwangju(7.8%), Kyengnam(7.0%), Jeonbuk(4.1%) and Incheon(0.1%) came in the last. Polyethylene and plastic labels must be eliminated to the environment. Instead, we can use fabric which can easily decay. In addition, we must not use iron wire or tie labels too tightly around twigs. Furthermore, people must not tie too many labels because it affects scenery of mountains. Trackers shoud behave responsibly and maturely.

What and how we read in Lee Cheong-jun's literature (1965～2008)? This paper studies the tendency of literary research and dispute points on Lee Cheong-jun's literature in the following two aspects. One is to review the critical consciousness from his literature by reading the subject and method of literary research in the stream of times. The other is to expand questions and explanations of Lee Cheong-jun's literature, reviewing a few points of issue in the researches on his literature. As of 2012, the research achievement of Lee Cheong-jun's literature is quite great ranging from criticism, work explanation, academic papers, master and doctoral thesis, and book review to independent volumes. Of course, it is impossible to put or summarize all the achievement here, but this paper reviews the tendency of research on his literature from his debut work, Discharge from Hospital in 1965 to the present diachronically and arrange them by classifying into a few branches. To do so, the research direction or focus is divided into six branches for convenience; ‘Consciousness and the world’, ‘Technique and structure’, ‘The times and politics’, ‘Words and sounds’, ‘Legend and history’, and ‘Media and education’. This classification may generalize minute differences among issue points, but the division can help us understand the tendency and main flow in the research history of Lee Cheong-jun's literature. It is why this paper put the footnotes in chronologically, not alphabetically. Unfortunately, this paper set the question, ‘Why’ we read LeeCheong-jun's works aside and focused on ‘How and What we read in his works' Although this paper did not deal with the achievement of the research on his literature in detail, it is expected to be helpful to look over the development of the research and to understand what disputes have been in the research. If there follow more researches in the future and complementary definition of research history of his literature, we can deal with 'Why' we read his works and also give an answer to the question.