La critique des traductions est une considération évaluative et critique sur les pratiques traductives, et elle est en rapport incon- tournable avec l'interprétation. Pour pouvoir surmonter les problèmes de ‘traductions fautives', point vulnérable de la 'culture de traduction' coréenne, et dépasser la fidélité et la lisibilité qui sont des critères et des tâ̂ches basiques de la critique des traductions, la nécessité de la réflexion sur le rapport en question s'impose. Pour cela, nous tentons de réfléchir d'abord sur la nature du langage humain et celle de la traduction, en recourant, entre autres, à la 'sémantique générale' de Korzybski. Nous parlons ensuite d'une grammaire de traduction qui peut servir à lire et à analyser minutieusement le texte original et le texte traduit, et à les comparer d'une façon évaluative et critique. C'est un travail très largement herméneutique et rhétorique, qui dépasse la distinction binaire et simpliciste de traduction correcte/ fautive et laisse des places au choix multiple pour diverses raisons, surtout lorsque le texte original comporte une densité herméneutique, qui demande des ’lectures épaisses'. comme dans la plupart des textes de sciences humaines, y compris les textes littéraires. A la suite, nous nous interrogeons sur le processus de la traduction et celui de la critique des traductions, qui peut ê̂tre envisagée de façon interne ou externe, à l'aide d'un certain nombre de herméneuticiens et de rhétoriciens, afin de trouver une alternative à notre pratique actuelle de la critique des traductions. C'est un chemin qui peut nous conduire, espérons­nous, à une nouvelle 'science humaine traductive', qui deviendra sans doute des facteurs de l'innovation et de la réfor­ mation des sciences humaines coréennes actuelles.

Sŏ Gŏ-jŏng (徐居正)’s opinion on the usefulness of poetry is a critical element which not only defines the fundamental character of Tonginsihua (東人詩話, “Criticisms on the Poems by Korean Poets”), but also influences the criteria of literary criticism in Tonginsihua. This is closely related to the intent of the work, which is to elevate the stature of literature. This study explores the discussions on the usefulness of poetry in Tonginsihua, and examines how they have manifested in actual literary criticism. The usefulness of poetry discussed in Tonginsihua, which be abridged to “having to do with teaching (關於世敎)”, comes from the creative perspective. In regards to the usefulness that is teaching, the most important principle of creation is to allegorize (諷諭). It is to enlighten and encourage the inferior, and tacitly advise the superior. In the aspect of the reader or appreciation, the usefulness of the poetry is ‘to be moved (感動) and to act subsequently (感發)’. The unique poetic mode of expression is one of the most effective instruments in conveying the earnest emotion of a person; poetic expression moves one’s mind, and brings out the transformation of thought and actions on an ethical level. By reading an allegorical or encouraging poetry, one becomes enlightened; should a ruler acts upon reading the allegorical poetry, a country might be saved. In short, the author’s intentions in writing – ’to teach (世敎)’ – could be materialized in ‘being moved (感動)’ and ’being pushed to act (感發)’. Such perspective on the usefulness of poetry has influenced the specific criteria of literary criticism in Tonginsihua. Throughout Tonginsihua, works with the messages of loyalty, patriotism and love for the people, and allegory were highly rated. It is revealed that theme of a poem is prioritized over the elegance of its expressions, and sometimes only the message of a poem is sported without commenting on the expressive side of the work. Also, pros and cons of a certain poetry are discussed centering on their connotations, and an emphasis is placed on the usefulness of the allegorical poetry. Next, the inquiry moves on to examine the bases for differentiating between renewals (點化) and imitation (蹈襲) of references, which has been a long time subject of debate in academia when discussing the arguments on yongsa (用事, using reference) presented in Tonginsihua. Successfully using an existing phrase while adding sophistication to expression and producing a new meaning constitutes a renewal, whereas a failed attempt constitutes an imitation. Sŏ Gŏ-jŏng differentiates the two in accords to these general standards; however, he applied relatively ‘lax’ standards to the works with messages of satire, encouragement, loyalty, and love for the people - which are beneficial in ‘teaching’ - and rated highly the works that showcased outstanding expressions and the usefulness of the teaching. Also, he argued that works by poets like Ch’oi Hae (崔瀣), who have great character, need not be concerned on whether they are a renewal or an imitation. This is an instance in which the thematic aspect – the implications of the theme - had been applied to the fullest. One of the main creative objective of Tonginsihua was to raise the stature of literature. To fulfill the aim of the Guo Feng (國風) and contribute to teaching was the ideal of literature shared by bureaucrat writers of the early Chosŏn period. Tonginsihua is a work which actualized such ideas in literary criticism. While the criteria of criticism which Sŏ Gŏ-jŏng employs on renewal/imitation may seem arbitrary, when bearing in mind that such criteria are based on the thematic aspects centering on the usefulness of teaching/moving, a structurality of some extent can be found. This provides important grounds in reevaluating the value of Tonginsihua as a professional literary criticism.

Historians and sociologists have analyzed the (re)building of the postcolonial knowledge production systems of the liberated Korea, largely in terms of the emergence of the modern scientific institutions and personnel, the amalgamation of science and technology, and the construction of the statist and capitalist hegemony in so-called ʻscience-technology(과학기술).ʼ However, they have rarely paid attention to how and which specific knowledge was produced and circulated, and that much worse in the context of the primary and secondary education systems. Yet, those who could be called as the teacher-cum-researcher in the colonized and postcolonial Korea, were at the center in (re)building the post-colonial knowledge production systems, where the boundaries between research and teaching often became blurred and porous. The deficiency in teaching materials and resources usually led teachers at school not just to draw upon any information available from books and experts for their pedagogic purposes, but to garner and produce various forms of useful knowledge in their local contexts, alone and together, often with the help of their students and neighboring residents. The aim of this paper is to shed new light on that knowledge systems and their reproduction by following the practices of a couple of groups of those teacher-cum-researchers, roughly between 1949-1970s. Here, the focus is put on the National Science Fair, where teachers and their students were annually invited to present their observations, investigations, and researches in order to promote the scientific spirit in postcolonial Korea. The Science Fair is a very rare case for historians and sociologists of science in Korea, it is argued, to be able to look into how and which scientific knowledge was produced and circulated, particularly in the context of teaching situated between the official knowledge-making systems and the local information orders, that is the information order of the teaching-led research of the postcolonial education systems.

Wang Hye-Sook. 2009. 2. 28. Learning while Laughing: Integrating Language and Culture through Humor. Bilingual Research 39, 171-211. This paper examines the use of humor in Korean language education. While various materials such as movies, TV dramas, proverbs, folk tales and the like have been widely used in Korean language education over the past decade or so, the application of humor in the classroom has not received due attention from educators and researchers to date. Although some teachers must have been using humor to varying degrees in their classes, the field lacks more formal discussion of the use of humor in Korean language education in general. The present paper discusses ways to use humor, the benefits and pitfalls of using humor in language classes, guidelines and principles of choosing humor, challenges of using humor, and actual examples that could be considered for use in the classroom. Humor can be, if properly used, an effective tool for integrating language and culture education

This study examines the intent and effects of written conversations in Wŏn Chungkŏ’s Record of a Boat Journey (乘槎錄, Sŭngsarok) documenting the 1763 diplomatic mission to Japan. Record of a Boat Journey is noteworthy amongst its kind for an abundance of written conversations, especially in using them to vividly portray the diplomatic mission. As such, this paper first outlined the topics of these conversations: about 160 of these conversations and poetry responses mention exchanging letters and friendships, with 85 of these describing their contents. Most are with people who accompanied the mission and kept talking with the envoys, as well as figures Wŏn regarded highly. Topics also include the writer’s interests, i.e. scholarship and propriety, ceremonies and precedents of mission diplomacy, and the murder of Ch'oe Ch'ŏnchong. The paper then analyzes the intent and effects of Record of a Boat Journey’s descriptions of conversations in three aspects. First, Wŏn cites conversations to depict his journey through Japan and present sources of information. Second, Wŏn’s citations seek to trace the roots of issues that occurred during the mission, as verified by the description of how Ch'oe Ch'ŏnchong’s murder was handled. Third, Wŏn attached importance to teaching Japanese scholars orthodox scholarship and propriety, and the conversations act as evidence of how the Japanese he met were influenced by his efforts. The method of citing conversations as sources on Japan is borrowed from Sin Yuhan’s Record of Crossing the Sea (海遊錄, Haeyurok). However, Record of a Boat Journey’s quoting of conversations in its journal entries differs as they demonstrate how information about Japan was acquired over the course of the mission, illustrating how later envoy records carried on and adapted methods of description from their predecessors. One final characteristic distinguishing Record of a Boat Journey from other envoy records is its focus on written conversations depicting the process of befriending Japanese literati as part of the teaching of orthodox scholarship. Relatively little research exists on written conversation in envoy records or travel journals as opposed to those on written conversation and poetry exchange collections. The author hopes that this analysis of Record of a Boat Journey will spur more research of this kind.