Zenpen Kyūsō Sensei bunshū -- Hoi Kyūsō Sensei bunshū -- Kōhen Kyūsō Sensei bunshū -- Furoku Kyūsō ikkō.

1. Kŭndae Yugyogye ŭi yŏrŏ mosŭp kwa yŏn'gu sŏngkwa -- 2. Kŭndae Yugyo kaehyŏngnon ŭi chŏn'gae paegyŏng kwa kwajŏng -- 3. Chosŏn Ch'ongdokpu ŭi Yugyo chŏngch'aek kwa Kyŏnghagwŏn ŭi solch'i -- 4. 3.1 Undong kwa Yugyo chŏngch'aek ŭi pyŏnhwa -- 5. Ch'inil Yurim yuksŏngch'aek kwa Yugyogye ŭi punhwa -- 6. 1920-1930-yŏndae Yugyo ŭi chonggyohwa undong -- 7. Chŏnsi ch'ejegi Hwangdo Yuhak ŭi sŏnggyŏk -- 8. Chosŏn Yudo Yŏnhaphoe ŭi kyŏlsŏng kwa Yugyogye ŭi hyŏmnyŏk -- 9. Yugyo kyoyuk ŭi pyŏnjil -- (...) 10. Kŭndae Yugyo ŭi chŏngch'esŏng. (shrink)

1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...) sam kwa hangmun yŏnwŏn -- 9. Yulgok Yi I ŭi Taedong sahoeron kwa ch'ŏrhakchŏk chihyang -- 10. Sŏgye Pak Se-dang ŭi Sirhakchŏk sayu ŭi kich'o -- 11. Namdang Han Wŏn-jin ŭi yŏksa insik kwa Chosŏn chunghwajuŭi -- 12. Sŏngdam Song Hwan-gi ŭi 'T'aegŭk tosŏl' haesŏk ŭi kibon ipchang -- 13. Kanjŏng Yi Nŭng-hwa 'Chosŏn Togyosa' ŭi haksulsachŏk ŭiŭi wa han'gye -- 14. Manhae Han Yong-un i pon chuch'e ŭi munje wa minjok chagyŏl ŭi wŏnch'ik -- purok. T'algyŏnggye sidae ŭi Han'guk ch'ŏrhak ŭi inmunhakchŏk ŭiŭi wa chŏnmang: Yulgok ŭi ch'ŏrhak. (shrink)

On six sins generally committed by women, according to Islam; translated from Urdu.

This paper explores Ham's role as a maverick thinker, a pacifist and an innovator of religious pluralism in twentieth century Korea. Ham saw an individual's spiritual quest and the struggle for social justice as interrelated. As an idealist, Ham viewed human beings basically as moral beings, and perceived the Supreme Being or God not only as a transcendental being, but also as an imminent being both in the sense of existing everywhere and also in the sense of existing as `inner (...) voice'. On this basis, my paper examines Ham as an intermediary between East Asia and the West and between `losers' and `winners' in history, and assesses how he was shaped by, and responded to, the challenges of his time. Firstly, I will look at Ham's search for Korea's national identity under Japaneseimperialism and his determination to write an account of Korean history from the standpoint of the oppressed, in order to inspire his downhearted countrymen. I will also examine how, using his own Biblical interpretation of Korean history, Ham provided a mission and vision not only for oppressed Koreans under Japanese colonialism, but also for 'losers' and ordinary people everywhere. In the second section, I will further explore Ham's sense of pacifism by examining how Ham's ideas were open-ended not only towards the Asian classical philosophies of Taoism, Confucianism, Buddhism and Hinduism, but also towards traditional Christianity, the non-church movement, Quakerism, Western sciences and rationalism. I will also consider why he had to respond as an individual to the challenges both of society and of the historical era. In the third section, I will concentrate on how Ham's Christo-centric views had fundamentally altered to a more universal perspective and also how he asserted the necessity for the restoration of Christianity from the ceremonial and `weird' to the ethical and socially just. Lastly, I will look at Ham's definition of Jesus and why he used the new terminology the 'Ssial' instead of the archaic expressions 'people' or 'national.' By doing so, I will examine how Ham achieved what is one of the most difficult things in this world, to be a genuinely conscientious leader despite corrupt surroundings. (shrink)

1. Yŏn'gyŏngjae Sŏng Hae-ŭng. "Yŏn'gyŏngjae chŏnjip", innŭn sasil ŭl kŭdaero kirok hada -- 2. P'ungsŏk Sŏ Yu-gu. "Imwŏn kyŏngjeji", hŭlkuk kwa chongittŏk in hangmun ŭn anŭrira -- 3. Oju Yi Kyu-gyŏng. "Ojuyŏn munjang chŏnsan'go", pakhak kwa kojŭnghak ŭro modŭn kŏt ŭl pyŏnjŭng hara -- 4. Tasan Chŏng Yag-yong. "Mongmin simsŏ", sidae rŭl ap'ahago paeksŏngdŭl ŭi pich'am han sam e punno haeya handa -- 5. Ch'ujae Cho Su-sam. "Ch'ujae chip", nara ka mangharyŏmyŏn pandŭsi yomul i naonda -- 6. Nakhasaeng Yi Hak-kyu. (...) "Yŏngnam akpu", mal hanŭn cha nŭn choe ka ŏpta -- 7. Kuhwajae Hong Sŏng-mo. "Tongguk sesigi", sot e kadŭkhan kuk ŭl han sutkal ro mat poda -- 8. Hosan Cho Hŭi-ryong. "Sŏgu mangnyŏllok", hanŭl arae kajang t'ongk'wae han il ida -- 9. Sŏp'a Yu Hŭi. "Munt'ong", ilsaeng ŭl nŭl sibi sok esŏ saranne -- 10. Hyegang Ch'oe Han-gi. "Kihak", taedong ilt'ong ŭi isang segye rŭl kuhyŏn hada -- 11. Kosanja Kim Chŏng-ho. "Taedong yŏjido", chido ro ch'ŏnha ŭi hyŏngse rŭl salp'il su itta -- 12. Paegun Sim Tae-yun. "Pongni chŏnsŏ", mani ilgŭlsurok pongni ka tŏuk manajinda -- 13. Suun Ch'oe Che-u. "Tonggyŏng taejŏn", hangmun ŭro marhajamyŏn 'tonghak' irago haeya handa -- 14. Tongmu Yi Che-ma. "Kyŏkch'igo", i ch'aek i ch'ŏllima ka toeji ank'ennŭn'ga? (shrink)

Mal ŭi him -- Kŏjinmal ch'ammal kŭrigo ch'immuk.

In'gan kwa sin, kŭrigo chonggyo -- Chonggyo ran muŏt in'ga (1985) -- Chabi ŭi yullihak (1990) -- Silchonjŏk sont'aek kwa sahoejŏk kyubŏm -- In'gan kwa insaeng e kwanhan sŏngch'al.