• Cross-Cultural Studies
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• v.45
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• pp.85-107
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• 2016

Cho Ji-hoon was a leading figure on the discussion of recognition on Han Yong-un, particularly the post-liberation period. During the Japanese colonial era, he addressed Han Yong-un as the representative of national poet, and evaluated Han's poems as the models of rebellious nationalistic poetry. Such evaluation by Cho set the precedent of basic perspectives and methodologies on how to recognize Han Yong-un in the present day. This paper analyzes three studies on Han Yong-un, conducted by Cho ji-hoon. We also examine how Cho created his logic of recognizing Han as a national poet, and his poems as nationalistic poetry. Accordingly, this paper has separated recognitions on poet studies and work studies, and further explored how each recognition has consistency with Cho ji-hoon's historical and literary perception. As a result, the following has been concluded: the basis of Cho ji-hoon's recognition on the life and works of Han Yong-un was premised on Cho's understanding of the world from a standpoint of history of ideas, the concept of nation was regarded as an absolute value that binds disparate ideas together, and the combination of nationalism and poetry has been expressed through the logic of nationalistic poetry and the notion which equalizes the poet to a classical scholar. It was further concluded that such equalizing logic contains some logical contradictions derived from integration between universal rights and national sovereignty, and nation and Buddhism. Therefore, it can be said that other possible interpretations on the role of a poet were not fully discussed, but remain bounded. Last but not the least, this paper critically tries to perceive Cho's recognition on Han Yong-un, and accentuates the necessity of new interpretations of Han's poems, apart from those based on nationalism.

• Cross-Cultural Studies
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• v.47
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• pp.217-240
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• 2017

This paper is based on a comparative analysis of the Korean act subject marks '-에게(한테), -로, -에' and Chinese passive marks '被[$b{\grave{e}}i$]/?[$r{\grave{a}}ng$]/叫[$ji{\grave{a}}o$]/?[$g{\check{e}}i$]'. Each distribution's aspects and characteristics were examined and corresponding relationships were analyzed by comparison of these forms. The method of this comparative analysis focused on three aspects such as tangible characteristics of the two languages, selective restrictions on the 'act subject' or 'passive subject' in the passive expression, and constraints on the use of the act subject (passive) marks in the Korean passive expression by '받다'. In this comparative analysis Korean act subject markers '-에게(한테), -로, -에' and Chinese passive markers '被/?/叫/?' are always as an adverb in passive expression in combination with the act subject. Despite this common point, some differences were revealed relative to the use of the two languages. First, we reveal that the 'act subject' and the conjoined manner follow the passive expression according to characteristics of the two languages. In addition, the act subject marks of Korean passive expressions '에게/한테, -에/로' only serve as an investigative role. They are limited only to [${\pm}animate$] of the act subject. But Chinese passive markers '被/?/叫/?' are often restricted by [${\pm}animate$] of passive subject, existence and non-existence of act subject. In the Korean passive expression by '받다', it is used as act subject marks '에게/한테, -에/로' but the Chinese passive marks are restricted by the meaning of lexical items in a sentence.

• Cross-Cultural Studies
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• v.52
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• pp.1-29
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• 2018

The notion of 'gift' is one of the effective and fruitful codes for understanding Western civilization. In this study, we will shed light on several meanings, especially by comparing among the three French philosophers that expressed interest in this notion: they are Mauss, Derrida and $Ric{\oe}ur$. Called "father of French ethnography", Mauss claims, in his famous article "Essay on the Gift", that the gift is paradoxically a kind of economic exchange dominated by three obligations: to give, receive, and return. But he strives to establish a moral theory based on the obligation to give. Under the influence of Mauss, Derrida deconstructs the theory of Mauss by devoting attention to 'time', one of the determining elements in studies on the gift. Derrida observes that the gift is established just at the extremely short moment of emergence of the act of giving and that this act is transformed into an economic exchange with passing of time. From it, the impossibility of the gift is derived despite its concrete and real emergence and existence. Under the influence of Mauss, $Ric{\oe}ur$, for his part, is interested in the notion of giving as part of the dialectic between 'love' and 'justice'. According to him, whereas justice is dominated by the economy of gift, namely the logic of equivalence, love, by the logic of 'superabundance'. He focuses on establishing 'Supra-ethics' by considering the fact that the gift is at the core of his religious and philosophical vision. Finally, let us point out that in $Ric{\oe}ur$, this notion of gift ('don') is closely linked to forgiveness ('pardon'), that holds in it the secret of understanding regarding the 'fallible' and 'capable' man.

• Cross-Cultural Studies
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• v.49
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• pp.181-199
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• 2017

One of the most lasting and influential projects for radical reform of Korean universities is a discourse on networking national and public universities. The discourse, proposed with a level equalization of universities as its ideological basis has raised various discussions and suggestions in the past 20 years. It was proposed as a fundamental solution to the 'disastrous' hierarchical structure of universities and 'hellish' entrance exam competition. This paper aims at reexamining the efficacy of its ideological proposition and its practicability at the present time in reference to such foreign cases, which have worked as model cases for this discourse: the reformation of the University of Paris and the California master plan for higher education in the 1960s. The two different contexts, however, should be considered in applying the cases to Korean university reform. 1) The foreign cases of united universities were formed 'naturally' in the expanding phases of higher education while the Korean project pursued 'artificially' in the midst of reconstructing process. 2) The foreign cases had an overall influence on education in general as most of the universities in those countries were public or national, while the effect of Korean project will be very limited as most of the university students attend private universities. Besides those differences, the new situations surrounding universities such as globalized competitiveness and technological innovation is making the idea of standardization of universities obsolete. Korean university reform should not be centered on the integration of universities but on their characterization and enhance the specific strengths of each group of universities.

• Cross-Cultural Studies
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• v.45
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• pp.349-380
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• 2016

In this article we tried to discover the predilection of the Goncourt brothers for the noble culture of the eighteenth century. It is well known that two brothers sought to bring forth the aristocratic world formerly reigned by Louis XV and Louis XVI. The favorite themes of the Goncourts included rococo, rocaille, Kings' mistresses, and antiques. Were the brothers fascinated by the culture of the eighteenth century only because they were themselves in the lineage of an aristocratic family? Are there any other reasons behind their predilection for the eighteenth century? This research started from these questions, because we believe that, in their preoccupation with such culture, there must be other reasons beyond their aesthetic predilection. We first studied ideological grounds to answer these questions. Our attention was particularly drawn to the relationship between their attachment to aristocratic culture and their rejection of bourgeois culture in their time. We then attempted to discern the meaning of their studies on the French Revolution, in the wake of the revolution of 1848. By means of this approach, we found that they overestimated the vibrant and energetic culture of the eighteenth century, and they wanted to propose such culture to their contemporaries, in an effort to forget the terrible memory of the year 1848. We can therefore say that the Goncourt brothers proposed a remedy for the psychological torment of their time.

• Cross-Cultural Studies
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• v.43
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• pp.207-239
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• 2016

The Altai Humanities Belt connecting Siberia to Central Asia is very important to the history of civilization. It had a huge influence on the formation of an ancient civilization in the Korean Peninsula. Therefore, a variety of studies have been carried out in the field of folklore and anthropology as well as archeology. One of these studies is about the oral epic. The oral epic remains in the form of a unique transmission in Korea, but it wasn't that long ago when it was noted as the component of the Altai Humanities Belt. In that context, some epics from Central Asia, Mongolia, and Siberia were introduced to Korea. This preliminary investigation is conducted to introduce the oral epic Olonkho from Yakutia in Siberia to Korean academia. Although it was revealed recently, Olonkho is highly valued. The epic study has been buried from the Western point of view, but Olonkho is expected to provide a global perspective to the field of epic study. Above all, it contains a very significant clue to a new study because the content and the style of performance are considerably different from those of the West. Additionally, the original form is relatively well preserved. In particular, it explains how human thinking and behaviors have changed in the transition from the mythical age to the heroic age. This change appears in the ethnic history of Yakutia, as well as in the formation process for all Altai countries around the 10th century. Therefore, this preliminary investigation will be a foundation to facilitate the translation of the voluminous Olonkho into Korean, and to conduct full-fledged research on it. In particular, it can motivate a study on the differences and similarities in comparison to the tradition of oral epics between Central Asia and the Korean Peninsula. Furthermore, it will serve as a foundation for the formation of the Altai Humanities Belt.

• Cross-Cultural Studies
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• v.47
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• pp.291-312
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• 2017

This paper examines how 'house' is meaningful in Chi Li's novel. Chi Li focuses on the house as a symbol of status, and the house as a place of gender performance. First, as a sign that symbolizes an individual's identity, 'house' is divided into intellectual and petit bourgeois, and constitutes binarism into civilization/non-civilization, knowledge/non-knowledge, spirit/anti-spirit and superior/inferior. In recognizing the irrationality and unfairness behind house symbolizing intellectual and petit bourgeois, Chi Li shatters the boundaries of the binaralized house as a sign of identity. Second, it dismantles the house as a place where gender is (re)produced. This is accomplished through two aspects. One is to re-define a private area house as a public area in which economic activity occurs. The house, as a public area in which economic activity occurs, becomes a place where women are reborn as economic entities. Passive, dependent femininity is reconstructed as independent and subjective. The other dismantles the definition of the house which is identified with masculinity. The house identified with masculinity is a place that symbolizes the socio-economic capacity of men. According to the socio-economic ability of males, the house is a place symbolizing the realization of masculinity, and it becomes a place to fix the gender order while reproducing masculinity. It may become a place to experience the weakening or defamation of masculinity. At that moment, the house becomes a place where the gender order of masculinity and femininity is overturned. Through this, Chi Li reconstructed, and in a sense revolutionized the definition of the house as a place where traditional gender is (re) produced by dismantling the definition of fixed femininity or masculinity.

• Cross-Cultural Studies
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• v.43
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• pp.7-50
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• 2016

In the capitalized Joseon Dynasty under the Japanese colonial rule, most Gisaengs (female entertainers) were waiting for men who would save them from financial distress, but others chose to seize the opportunity imposed by the modern times and capitalization to transform their lives. Socialist Jung Chil-sung was one of those who utilized such opportunity to transform themselves through political awakening. The political awakening of Chung Chil-sung was the result of two factors-the historical occasion of the March $1^{st}$ movement and her personal labor experience as Gisaeng. The March $1^{st}$ movement was not only a colossal political incident externally manifested in nationalism and but also an occasion which educed the microscopic anger of a woman named Chung Chil-sung. In the early capitalist society, women with jobs were forced to play not only vocational tasks but also to subject themselves to emotional roles of being obedient and generous. In other words, those early career women suffered feelings such as anger, shame and humiliation, when they were defenselessly exposed to gender hierarchy and gender power in the public sphere. As shown in the case of Chung Chil-sung, these emotions led to a certain political awakening. The political awakening through the labor experience and emotional problems was the fact that helped Chung Chil-sung have a concrete and realistic understanding about the issue of women's economic dependence unlike other female socialists. But, although socialism was relatively the most appropriate language to explain Chung Chil-sung's experience, what she experienced contained several elements that cannot be explained by the elite socialist language. Therefore, her life paradoxically proved the need of lower-class women's lives to be divided and registered as a new emotion and to be politically visualized.

• Cross-Cultural Studies
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• v.53
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• pp.1-24
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• 2018

This following research is a study on the use of French and de-locality in the modern Korean poet Lee Sang's poetry (1910-1937). His hometown was Kyung Sung, Seoul. He mainly wrote his works in Korean, Chinese character, and Japanese, using the language of education and his native language at that time. So then, what was the spirit that he wanted to embody through use of French words? By using words like "ESQUISSE", "AMOUREUSE", Sang's French was not a one-time use of foreign words intended to amuse, but to him the words were as meticulously woven as his intentions. French words were harmonized with other non-poetic symbols such as "${\Box}$, ${\triangle}$, ${\nabla}$", and described as a type of typographical hieroglyphics. Instead of his mother-tongue language, French was applied as a surrealistic vocabulary that implemented the moral of infinite freedom and imagination, and expressed something new or extrasensory. Subsequently, the de-localized French (words) in his poetry can be seen as poetic words to implement a "new spirit", proposed by western avant-garde artists. Analysis of French in his poetry, showed a sense of yearning for the scientific civilization, calling for his sense of defeat and escape from the colonized inferior native land. Most of all, comparing his pursuit of western civilization and avant-garde art to French used in his poetry, is regarded as world-oriented poetry intended to implement the new tendency of the "the locomotive of modernity," transcending the territory of the native country.

• Cross-Cultural Studies
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• v.45
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• pp.109-143
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• 2016

This article examines distinctive linguistic shifts of translational English in an effort to verify the validity of the translation universals hypotheses, including simplification, explicitation, normalization and leveling-out, which have been most heavily explored to date. A large-scale study involving comparable corpora of translated and non-translated English newspaper texts has been carried out to typify particular linguistic attributes inherent in translated texts. The main findings are as follows. First, by employing the parameters of STTR, top-to-bottom frequency words, and mean values of sentence lengths, the translational instances of simplification have been detected across the translated English newspaper corpora. In contrast, the portion of function words produced contrary results, which in turn suggests that this feature might not constitute an effective test of the hypothesis. Second, it was found that the use of connectives was more salient in original English newspaper texts than translated English texts, being incompatible with the explicitation hypothesis. Third, as an indicator of translational normalization, lexical bundles were found to be more pervasive in translated texts than in non-translated texts, which is expected from and therefore support the normalization hypothesis. Finally, the standard deviations of both STTR and mean sentence lengths turned out to be higher in translated texts, indicating that the translated English newspaper texts were less leveled out within the same corpus group, which is opposed to what the leveling-out hypothesis postulates. Overall, the results suggest that not all four hypotheses may qualify for the label translation universals, or at least that some translational predictors are not feasible enough to evaluate the effectiveness of the translation universals hypotheses.