Park, Dong-geun. 2012. Word formation of [X-남], [X-녀] in the internet communication language and its analysis of social value. The Sociolinguistic Journal of Korea 20(1). pp. 27-56 . From around 2005 till today there has been an increasing interest among people in the internet space. Indications of such a phenomenon is the trend of using [X-남], [X-녀] type words. These words newly categorizes and gives value to people and shows close relation with social phenomenon. In regard to word formation, [X-남] and [X-녀] have high productivity. First of all, [X-남], [X-녀] can easily be made into words that correspond to gender. Also quite many are made through inference. [X-남], [X-녀] type words sometimes form a paradigmatic relation in a semantic way. [X-남], [X-녀] type words can be classified as ‘ability’, ‘appearance’, ‘behavior’ and ‘attitude’ according to the meaning, and again as positive and negative social value. The number of [X-녀] is greater compared to that of [X-남], and cases of [X-녀] particularly show strong characteristics of female discrimination. The trend of [X-남] and [X-녀] are largely influenced by on-line media seeking to stimulate the reader‘s curiosity. It is also used as means for viral marketing by people with industrial motives. But above all, the usage of [X-남], [X-녀] type words have a strong nature of exposing social value.

이 글은 ‘호형호제’(呼兄呼弟) 관계를 유지하며 일제하 민족 독립운동 현장에서 생각과 행동을 함께 하였던 도산(島山) 안창호(安昌浩, 1878-1939)와 해석(海石) 손정도(孫貞道, 1882-1931) 사이에 이루어진 구체적인 만남과 협력, 동역의 역사를 살펴보고 두 사람의 우정과 동역 관계를 가능케 하였던 종교적이고 정신적인 공유가치(common value)가 무엇인지 살펴보는데 목적이 있다. 두 사람의 관계사를 살펴봄에, 해석의 생애를 중심으로 도산과의 관계를 조명하는 방법을 취할 것이다. 이는 지금까지 이루어진 연구에서 도산에 대한 것은 자료 발굴이나 연구에서 상당한 수준을 이루었으나 상대적으로 해석에 관한 연구는 초보적인 단계임으로 어느 정도 일반적인 상식처럼 이해되고 있는 도산의 생애와 활동을 염두에 두고 해석의 생애를 살펴보는 것이 두 사람의 관계사를 이해하는데 도움이 될 것이기 때문이다. 우선, 도산과 해석 두 사람은 나이에서 4년 차이가 나지만 출신 배경과 살았던 시대 환경이 같았고 또한 비슷한 과정을 거쳐 기독교 신앙을 습득한 후 항일 민족운동에 헌신하였던 관계로 공통되는 부분이 많다. 우리나라 근대 민족운동사와 교회사, 세계사 맥락에서 두 사람의 생애를 비교하여 살펴보면(<부록> 참조) 도산과 해석은 평남 강서지역의 선비 집안출신으로 어려서 한학을 수학하다가 기독교를 통해 신학문을 접하고 근대화 흐름에 동참하였다는 점, 일제의 침략과 지배 현실에서 현실에 순응하기보다는 저항의 논리로 항일 민족독립운동에 참여하였다는 점, 삼일운동 이후 상해 임시정부 활동에 동참하여 독립운동 진영내의 갈등과 분열 요인을 치유하기 위해 다방면으로 노력하다가 한계를 느끼고 임시정부활동을 포기한 후 생애 후반을 흥사단 활동과 독립운동 기반으로서 이상촌 건설을 위해 노력한 점 등에서 공통점을 찾을 수 있다. 결국 도산과 해석은 종교적으로는 유교에서 기독교로 개종한 후 기독교적인 가치를 바탕으로 마지막 순간까지 항일 민족운동을 전개하였다는 점에서 변절하지 않은 ‘동지’(同志)였다 하겠다.

Seowon(書院) is a representing institution in Choseon Dynasty not only educationally but also politically and economically. Due to the artificial crackdown by Daewon-gun in 1871 and destruction by wars, it is difficult to restore and interpret the Seowon accurately at present. It is well known that the 'Basic Form' of the Seowon consists of an inner court, enclosed by the rear gangdang (lecture hall), dongseo-jae (east and west dormitory), and the front munlu (gate pavilion or upper story bower for relaxation), represented by so called 'front-dormitory rear-lecture-hall type', that is, 'jeonjae hudang(前齋後堂) type'. However, it is overlooked that this Basic Form is a product of Youngnam School located only in Youngnam area. A different form, of 'front-lecture-hall rear-dormitory type', or 'jeonndang hujae(前堂後 齋) type' is located only in Gyeonggi, Hoseo and Honam area. It has been wrongly analyzed that the type is a result of the later period, emphasizing the memorial service rather than the lecture itself, and worshipping loyalists than Confucian scholars. Analysis encompassing each Seowon architecture has been mistakenly made by historians as "deterioration" of the original educational purpose of the Seowon from the early period to the later period. This paper raises the fact that the form of jeondang hujae type has been established since the early period of Seowon in the 16th Century. It has a unique order of space itself. Here, the lecture hall faces toward sadang (shrine). The inner court, enclosed by east and west jae and the lecture hall, becomes the outer yard of the shrine, and as a result two main spaces of the shrine and lecture area is merged into one. While the munlu of the basic type encloses the inner court of the main area, the munlu of jeondang hujae type is located at the vicinity area. This paper reinterprets the jeondang hujae type not as a form coming out of degenerated period but as a type that belongs to a different Confucian school, the area of Kiho, and concludes that the Seowon is a product of political struggles between the two schools and of the local economical situation. Each school has maintained his own type of form, therefore the remaining Kiho Seowon architecture can be reevaluated.