Kang Soon Myeong did not live a life of hermit nor show extreme and mystical understanding of Bible, but he made efforts to show a practical life as Jesus did facing up the reality of country at that time.In the same time, he lived a life of serving the alienated, the old, the weak, the children and the lepers just as taking care of his own body. He also stayed in the organized church(church community) including his family life(a married life). He dreamed of the pure church of Christ which has no human authority and Christian country through evangelism by "Celibacy Evangelism Board." He strived for evangelism of rural community and agriculture promotion, social reformation movement by" Farmer's Practice School" which was looked upon as a pioneer of the Sae-maul(New Community) Movement.He also practiced a life of relieving the poor as well as developing a movement against the Shinto shrine worship. He did not compromise with a life of ease but he fought with ecclesiastical authority which resulted rejection by denominations. When he was regarded as heresy by denominational church, he started to work with the church of Christ which looked same as his thought, spirit and teaching and kept working with Lord's church for the rest of his life in spiritual peace doing his best effort. Kang Soon Myeong lived this kind of life because of the influence from Gagawa Doyohiko, a Japanese saint, Sadhu Sundar Singh, a Indian saint, Kim Goo, Kim Seong Sil, a hermit of Gum-gang-san, Kim Kyo Shin, a nonchurch leader, Bae Eun Hee, Christian socialist, Dong Suk Kee, a preacher of church of Christ, and Lee Sae Jong, an saint of Do-Am whom he respected as teachers in his lifetime. Christian Mystic, The Church of Christ, Restoration, A secession from the world, Apathy to family, Relief to the poor, Serving the outsiders, Self-control, Transcendency to denominationalism, Reverence for Life, Prayer, Celibacy Evangelism Board, Farmer's Practice School, Hersey.

Um das richtige Verhältnis des Staates zum Gelehrten bei Kant zu erhellen, ist es unumgänglich, zuerst auf die folgenden Fragen einzugehen: wer eigentlich der Gelehrte ist, d.h. was seine Aufgabe und Pflicht ist (zweites Kapitel), und wie und warum der Staat, in Kants Augen, entstanden ist und was der Hauptzweck des Staates ist – traditionell die Themen der Vertragestheorie (drittes Kapitel). Nachdem es sich herausgestellt hat, dass der Gelehte nicht nur das Recht, sondern auch die Pflicht hat, „nach dem öffentlichen Gebrauch der Vernunft“ die ungerechte Anordnung von dem Staat bzw. der Regierung zu kritisieren und dass die Hauptaufgabe des Staates nach Kants „Idee des ursprünglichen Vertrages“ im Schutz der individuellen Freiheit und der Erhaltung der Gerechtigkeit liegt, konfrontieren wir mit der schwierigen Frage, warum Kant dann das Widerstandsrecht, das traditionell auf der Idee des allgemeingültigen Naturrechts basiert und den Bürgern erlaubt sich gegen die ungerechte Herrschaft aufzulehnen, so strikt abgelehnt hat (viertes Kapitel). Diesen schwer lösbaren Widerspruch zu klären bzw. zu überwinden, geht dieser Aufsatz darauf ein, was eigentlich die wahre und endgültige Pflicht des Gelehten sei (fünftes Kapitel). Laut Kant ist er derjenige, der nicht nur ein Fachmann in seinem Bereich ist, sondern auch nach dem Endzweck des Lebens fragt. Der Gelehrte ist d.h. derjenige, der uns lehrt, dass die ganze Bestimmung der Menschheit in der Moralität liegt und diese nur durch eigene mündige Aufklärung erreicht werden kann. Wir legen deshelb am Ende offen, dass für Kant der einzige Weg, die Freiheit des Menschen in einem Staat herzustellen und walten zu lassen, nicht durch die beliebige Entscheidung eines Machthabers, der eventuell durch die politische Umwälzung die Stelle des Regenten übernimmt, sondern einzig und allein durch das mündig gewordene aufgeklärte Publikum hindurch möglich werden kann. So sieht Kant die Hauptaufgabe und Pflicht des Gelehrten darin, durch die radikale Kritik der Vernunft die Bürger selbst aufklären zu lassen. Weil alle Macht am Ende aus dem allgemeinen Willen des gesamten Volkes herkommt (d.h. Volkssouveränität, wenn auch durch Repräsentativsystem anders als bei Rousseau), werden die Gerechtigkeit und Freiheit in einem Staat niemals möglich, solange die Bürger unmündig bleiben, wenn auch einmal oder ab und zu die Revolution gelungen wäre.

Recently, we see almost everyday in our society the non-educative incidents such as corruption and evasion of the law are reported in the media which were committed by a group called leadership of society. In this circumstances, we would like to review the meaning of nation and the role of intellectuals. First of all, nation may connote many meanings but primarily we can understand its image from the aspect of community conception. Even though, with the stream of times, our understanding of nation is changing and is expressed through diversified theories, the nature of community is not changing. But such community is definitely not a general one and has no basic legitimacy. But it is based only on freedom, equality, justice and publicness, and materialized in the concept of human rights and the realization of humanity. This materialization is continuously and newly established and criticized by the role and function of nation and the justification of nation's power. Therefore nation should be a supreme ruling group, and at the same time a minimum ruling group to individuals. The nation's role and justification should accompany universal understanding about human, and its existence shall be justified by the activities for these. And it shall be given when it protects touches of humanity and guarantees the rights to live like a human being and disengagedness. Then what shall be the role of intellectuals in the above mentioned 'nation'? First of all, the intellectuals transcend educated people. The intellectuals mean educated people who are participating public domain on the basis of their knowledge and philosophical view. In other words, the role of intellectuals of this generation requires understanding of diversified community type, enhancing duplicating spirit of community and establishing directivity for this. The intellectuals shall have roles of criticism and warning when nation's reason for being is not achieved and nation has lost its justification by abandoning common good, human rights and principle of justice. That shall be a performance of the very role of intellectuals, which they are criticizing and correcting nation's abandonment of its reason of existence and nation's power turns to operating as violence. The relationship between nation and intellectuals of this generation shall position in realizing touches of humanity with universal intelligence and in maintaining and realizing necessary spirit of community. This is an understanding of universal humanity and universal community spirit, and means the materialization process of such understanding.

이 글은 고령(화)시대 노년 문제에 대한 우리의 관점전환의 모색을 목표로 하면서, 근현대 개인주의 및 기술 산업사회의 경쟁 논리에 의한 인간관에 대한 하나의 대안(보완)으로 유가의 인간 관계론을 제시하고자 한다. 여기서 우리는 유교의 인관관계론을 ‘仁’개념에 토대를 두고 孔子(爲己, 恕) 및 曾子의 언명(忠恕), 그리고『孟子』및『大學』등에 산재한 기술을 재구성적으로 해석하였다. 공자는 “군자는 자기(己)에게서 구하다”고 하면서 자기정립의 학문 이념을 제시하였는데, 이러한 공자의 ‘爲己之學’을 증자는 ‘忠’개념으로 풀이하였다. 그리고 ‘忠’은 신체의 주관자인 마음을 “치우치거나 기울지 않고(不偏不倚), 지나치거나 모자람이 없는(無過不及) 표준 상태에 두어” 자신의 본성(仁)을 온전히 실현하는 것이다. 나아가 ‘爲己之學’(忠)을 맹자는 ‘求放心之學’, 곧 “仁義(大體)로서 자아를 정립하여 大人이 되는 학문”이라고 규정하며 계승하였다. 그리고 이러한 大人之學에서의 자기정립은『大學』에서 제1강령인 ‘明明德’, 그리고 八條目 가운데 “格物, 致知, 誠意, 正心, 修身”으로 나타난다. 그런데 유가에서 타자관계는 우선 ‘恕’(推己及人)의 원리로 제시되었다. 恕는 “자기를 정립하고자 하면 남을 정립시켜 주고, 자기가 통달하고자 하면 남을 통달시켜 주면서 仁을 실천하는 방법” 혹은 “자기가 원하지 않는 것을 남에게 베풀지 말아야 한다.”는 등으로 공식화되었다. 그리고 이는『大學』에서 우선 ‘치국-‘평천하’의 가장 중요한 방법인 ‘絜矩之道’로 구체화되어 나타났다. 그런데 이는 칸트적인 정언명법의 제1원리인 ‘보편성의 원리’, 제2원리인 ‘공평성의 원리’ 또한 함축한다고 해석되어 왔다. 그리고 여기서 우리는 恕의 원리를 적극적으로 해석하면 칸트 정언명법의 제3의 원리, 즉 ‘보편적 자기 입법의 원리’ 및 ‘목적의 왕국’의 이념까지 함축할 가능성이 있다고 제언하였다. 그리고 이러한 유가의 忠恕의 원리는 ‘보편적(우주적) 가족애’라고 하는 맥락에서 노인을 나의 부모처럼 대우하고, 노인들이 원하는 것을 적극적으로 베푸는 정책을 시행하라는 것을 함축한다고 전망하였다.

The purpose of this study was to investigate the patterns of mourning being manifested in the poetry of Kim Jongsam. His poems take a particular position in the modernism of the 1950s. They are distinguished from the traditional lyric poems in the 1950s, the modernist poems trying to deal with the changes of the times, and the participatory poems that took active interest in the reality after Korean War. Those characteristics come from the patterns of mourning, which is his reaction to loss, being actively manifested in his poems. In his paper titled "Mourning and Depression," Freud presented two kinds of reaction to loss; unlike those who experience common mourning to accept the absence of someone lost and resolve conflicts through grief, those who suffer depression keep letting someone lost inside them and deny the loss. Kristeva segmented such a particular reaction process; those who suffer narcissistic depression take the event of loss as a more primitive loss of the object. As a result, the loss of the object becomes the loss of the world and remains as a chose that cannot be easily sublimated into a symbol or metaphor. A juxtaposition or substitution metaphor is used in a process of such a situation being organized with poetic language, and that is a way of mourning by an ego that is not capable of viewing the world as a whole and reflecting itself. Kim's poems are comprised of the images created by calling the object absent in reality through a diaphora. Their characteristics, namely "death consciousness," "fantasy," and "embodiment of absence," are the results of such mourning patterns being poetically manifested since what he experiences through the loss of the object is the loss of something primitive present beyond concrete reality. What he confines inside himself, denies whose loss, and takes care of represents fundamental nothingness about existence. Thus such a world is not a passive reaction containing a death impulse but an active one in that it does not give up fundamental desire for existence and refuses to forget the loss. The study found that Kim's poems would claim more persuasive power when the uniqueness of his world view was understood in the aspect of mourning for loss. They become beautiful when things that are absent are embodied and organized with images. Such aesthetic embodiment succeeds thanks to his mourning attitude toward the lost world.

Since today’s digital culture deepens the tendency toward city-centric and mechanic-centric areas while individual communication is carried out mainly to be comfortable and efficient through convenient operation and management of technical civilization, it is getting difficult to experience the lingering impression derived from simplicity and timelessness of nature. As technology is rapidly developing, people tend to satisfy indirectly through visual sensation and to stay in passive lifestyle concentrating on intended transfer of culture that significantly different from the actual nature.The era of the absence of impression, sensible spirit, dialogues appealing to deep human nature, and trustful relationships implemented by sustainable ethos are possibly completed and healed by the soul of sound transcending time and space. It is necessary, in terms of succession, to identify, emphasize, and research the genre of art refreshing our age and society. We especially need to emphasize the important of the value of artistic sublimation of life and literary elements relieving human emotion and harmonizing everyday life through poetic rhythms, the source of resonance that has us recognized the culmination of representation, the beauty of scenery.Therefore, this study described there has been a rhythmical harmonization echoing to the spirit of traditional culture that inspires the soul of sound through works, concerning the role of "the human being of soul blending with the earth and heaven"between nature and human while enjoying the culture of digital era. There are several works having the spirit of sound and culture, bringing actual changes in life by adapting contemporary cultural expressions to traditional formats, and refreshing everyday life by repetitive reciting unconsciously with metric delights. In contemporary poetry of Korea, those expressions containing the soul of sound through rhythm and rhyme of transformed tradition are enjoyed and will be enjoyed by ordinary people as a form of resonance. In the present study, analysis and examination were conducted with the works of Kim Sowal who sublimated destruction and solitude in harmonization and creation by concentrating sprit, Manhae Han Yonghun who chanted the mysterious life and universe expressed by the sound of streams flowing in poetic thoughts, Yoon Dongjoo who reflected and implemented ethos by conversing with the sound of rain and wind, Kim Youngrang who sang the melody of life through the sound and the art of drums, Cheong Jiyong who recited the sound of hometown recalling nostalgic emotion of Korean, Midang Seo Jeongjoo who intoned the sound of Manpasikjuk, the flute inspiring the mystery of myth and music, and the sound of Hapjukseon from wind, and Hwang Donggye who mastered poetic transition sympathizing the process to experience the soul of sound mysteriously though lyrical poems.Further studies will be expected to continue based on this study that identified the direction of contemporary poetry and cultural historical value through the works of art that integrated the soul of sound into the aesthetics of expression.

The purpose of this study is to suggest a method of teaching Korean Vocabulary Education through semantic analysis of synonyms. In this paper, I discuss learning methods for second language learners that effectively learn the differences between synonyms. It is not only for teachers, but also for learners. In vocabulary education, it is very hard to explain differences between synonyms especially to L2 learners. So it is needed that various and clear study of synonym's meaning and teaching methods. The first part of this paper addresses the concept of synonym for second language learning. In this study, the substitution is the most important judgement condition of synonym pairs. In the next chapter, this paper analyses meaning differences between synonyms, 'Gwangaek 관객 : Gwanjung 관중 : Gwallamgaek 관람객', 'Gap 값 : Gagyeok 가격'. In the last chapter, this paper present concrete teaching and learning methods. In the case of the first pairs, we can use diagram for showing the usage meaning area. In the other synonym pairs, we can use practical sentences with the context. It needs further consideration about various synonym pairs classes.

Korean is one of the 55 ethnic minorities in China who is famous for their persuasion in children’s education. However, along with the development of the society, the decline in the Korean population in China, since Chinese“Reform and Open” policy in 1970’s, has caused a crisis in the education in Korean communities. Education, a vital project of lasting importance, plays an essential role in developing a nation’s sophistication. This paper aims to discover and analyze the possible explanations for the crisis in educational practices in Korean communities in China in order to provide appropriate solutions for the problem. I hope this study will contribute towards future researches in the education of Koreans in China.

Global perspective of Korea has been continuously enhanced, and accordingly, the number of foreign students who are interested in and try to study Korean language are increasing, too. In addition, recently the purpose of studying the Korean language is deepening from just getting employment or college preparation to interest about Korea and its culture.Korean language education as a foreign language should be developed for correct understanding and use in social & cultural context based on the language education for communication. One way of satisfying these Korean language educational target is to utilize literary works.But, even with the various possibilities of utilizing literary works in Korean language education, the attempts to utilize literary works is insufficient in actual education fields and in teaching material. Also, the utilizing material are in limited state.According to the survey result of literature education status, activity and attempt to utilize literary works in Korean language education as a foreign language is quite insufficient and there is no distinctive standard in selecting the works. In addition, most education is performed at above middle level, and it consists of passive literature utilizing methods such as vocabulary, grammar, expressional study, comprehension, etc. Also, it is difficult to give lessons because included literature's genre are skewed to poems for modern literature and fairy tales for classical literature, and because the study about teachers' manual or teaching instruction are insufficient.Therefore, to solve these problems, it is required to include various literary works based on the students' requirement survey results, to present integrated utilizing method and subject activities so that all language education functions such as reading, listening, speaking and writing can be studied, and to actively utilize auxiliary textbooks. Also primarily, it is required to establish standard to select adequate literary works, and to enable the use of literary works by grade from the selected list of works based on the standard. In addition, it is required to provide class with the goal of understanding the literary work itself as well as language education and culture education through literature text.

This paper relates to the composition, contents, and the characteristics of the refrains of the sangyeosori in Yongin area, which is well-known for its many propitious sites for graves. It is natural the funeral rites and sangyeosori based on this geographical feature attract interests. Sangyeosori is an important part of the local folk songs in Yongin area, and the number of the songs recorded is next to that of Nonmaemsori. The contents of the accounts are rich and diversified. Especially, the refrains of the Sangdukkun responding to the seonsori are highly evaluated for their maintenance of the prototype of sangyeosori. Particularly, Particularly, the "eoheo" series refrains including "eoheoi eoheo" and eoheoneomcha eoheo" well represents the characteristics of the sangyeosori in Yongin area.

The fundamental purpose of this study is to investigate the degree of correlation between the receptive and speaking skills by comparing the scores of the TOEIC (the Test of English for International Communication) and the ESPT (the English Speaking Proficiency Test). A recent research (Cunningham: 2002) shows that gaining scores on the TOEIC do not affect much improvement of communication skills. In this study, two instruments were used to collect data: the TOEIC and the ESPT. These two tests were administered to freshmen at one of the universities at Kyungsang Province. On the basis of the TOEIC scores the participants got, they were divided into two groups: intermediate and basic. The results show that the overall correlation coefficient between the TOEIC scores and the ESPT test for all was 0.51. However, the correlation coefficient between these two test scores for the intermediate level was as low as 0.43 and the basic level 0.25. This study implies that interpreting the correlation between receptive and speaking skills should be cautious.

The purpose of this paper is to provide the efficient methodes of the basic English conversation learning. Various theories have been proposed to explain how children manage to acquire the adult language. The acquisition of a second language parallels the acquisition of a first native language. If a second language is learned early in life, it is usually acquired with no difficulty. The difficulties encountered in attempting to learn languages after puberty have given rise to a critical age hypothesis that refers to a biological period in which language can be acquired without overt teaching. A number of second-language teaching methods have been proposed, reflecting different theories of the nature of language and language acquisition. These methods, however, do not explain the apparent differences between first and second language acquisition.In order to obtain a complete picture of a second language acquisition process, it is necessary to combine the findings from both naturalistic and experimental studies, keeping in mind that differences in the tasks may affect the results. Studies conducted on a wide range of different languages are also needed in the quest for universal of second language acquisition.

Among many wonderful heritages Mongolians have created and contributed to world culture, Mongolian folk long song is one of the best. Especially, the lyrics of Mongolian rhythm-long song reflect the belonging, speciality and excellency of Mongolian poetry. Meanwhile, it owns its independent artistic flavor. The contents of long songs fully employs different linguistic approaches such as similitude, epithet, enrichment, magnification, minimization, implicit meaning, representation, vivid description, humanifying, inquiry, serenade, upgrade, development, comparison, confrontation, positivity, sympathy, enumeration and sentimentality.Long songs were inspired by the deep feelings of awareness and overpowering emotions felt by the nomadic herdsmen, so its lyrics are reflected by spirits and souls of nomadic culture, philosophy, religion and tradition. Furthermore, the lyrics of mongolian long song have its own unique rhymes, where the beginning and the end of the line sounds similar. Also, it contains many valuable aphorisms and proverbs, which are used appropriately to better describe the situation.

This study compares the collocation of Korean and Mongolian language, using the noun 'head', which indicates the part of body. The purpose of this study is to analyze the semantic and syntactic aspects coping of collocation and give the linguistic explanation to the regularly appearing collocation aspects coping.The collocations can be defined as a nuclear of collocation which has transparent meaning, and limited combination of old vocabulary, which has no transparent meaning. Korean noun 'head' participates in the collocation usually with the meanings such as 'part of body, hair, inside of the head, spirit'. Especially, the meaning 'hair' appears the most frequently. In this case, the meaning of the 'head' equals to 'us', not the 'tolgoi'. This is because, mongolian noun 'tolgoi' has no meaning of 'hair'. Only one exception exists, where 'wash the head/wash the hair' can be represented in mongolian collocation “tolgoi ugaah/u's ugaah”. (wash the head/wash the hair) Consequently, among the 31 korean collocations there can be 27 mongolian collocation corresponding forms. And 16(+1) of them are composed with meaning 'tolgoi'. Furthermore, this study analyzes the mongolian word 'tolgoi' as a starting point and searches for its collocation corresponding forms. Mongolian noun 'tolgoi' has participated in the collocations with the meanings such as 'part of the body, spirit'. Among 22 collocations with the word 'tolgoi', there exists 16 korean collocation corresponding forms. 14 of them were with the meaning 'head'. In comparing the lexical semantic representation, mongolian and korean collocations may be equal. But the verbal meaning is not equal. And there are occasions where collocation corresponding forms does not exist at all. In this case, they can be interpreted by free join or an independent word. Syntactically, korean and mongolian collocations have shown almost the same configuration.