Juche Ideas.

 The injection wave will not be a plant such as chives or green onions, but a transformative group that follows the Juche ideology, that is, Juche ideology. The Juche idea is now related to Hwang Jang-yeop, who rescued 0 Ph.D. unemployed Ph.D. workers who majored in social philosophy by running a philosophy research institute with the money from the Ministry of Health and Welfare in South Korea. What do you want to do when Hwang Ong comes over? So I created a research institute because I was going to study. Hwang Jang Yeop-ong will not defect to the United States. I think I'm a scholar even if I die soon, but they don't recognize me and let me study in the U.S. Wouldn't it be more fun to have a reading session with first-degree scholars in Korea with government money? I think there will be more than 100 people like Hwang-Ong to rescue all unemployed people in the same industry. Hwang Jang-yeop said that he served as a secretary for the great comrade of Kim Il-sung (Pogriapa). To exaggerate, it can be seen as Hwang Ong's work that smells of philosophy during Kim Il-sung's teaching class. I can't remember the contents of Juche ideology because it's been a long time since I saw it. Looking at the outline, it emphasizes human subjectivity. Simply put, it can be seen that Baktong's "You can do it" is an advanced version under the influence of Rusha's philosophy. When the Juche idea came out, North Korea was caught up in complex problems such as internal restoration and small and medium-sized ideological confrontation (Rushchev revisionism versus Motaekdong orthodoxism). At this time, Pogriapa learned Cheonlima economically, and ideologically, he learned Juche ideology or humanism. As an external requirement, there was a crossroads that could not follow the teddy bear's Stalinism, subsequent revisionism, and black bean noodles restaurant Motaekdongism (Maoism), so tightrope walking was needed soon. Pogriapa, who managed to beat up the Chinese, could not follow Maoism, and if he followed revisionism, China would have given him cold food. Stalinism is a line of clarity in its own way, but productivityism is too strong. What it is, like Maltese economics, is that what we have a lot of machines (high constant capital ratio) is considered to have high productivity. It is a national socialist line that requires the socialist revolution first within a country, but it is implicitly based on the fact that comrades who have worked hard to socialistize at a high productivity stage should guide communists who do not. In other words, the Korean Labor Party, which became an agricultural society through war, will not become Sobet Takari. You can't build a tag on the tradition of the Great Anti-Japanese Revolution and create new ideas. The origin will go up a lot... I'm determined and think that people are important than machines. The result is the Juche idea, so even if there is no machine, people work well (often) without the help of others (subjects) and work well (creation) with new thoughts (often)...Then, it is right that the Soviet and Tönomes became less people and that they were the best (characteristic theory) of the Joseon people. In fact, until now, it will be an ideology of the North Korean Saemaul Movement, which is not that bad. On top of that, the collectivist theory of life (the original term is ambiguous) and the theory of acceptance became strange. Philosopically, the idea of subject is prone to fall into ideology. In Western modern thought, the subject becomes a personal ego. Emphasize that it is a collectivist biological theory to emphasize society in a socialist way so as not to fall into the bourgeois idea. It is right that society, that is, party, state, etc., takes precedence over individuals. 

The problem is that in the West, socialism assumes an individual, an individualized human being, and considers society as the central unit, the opposite point, but only in North Korea, it is a modern individual, so we are immersed in collectivity. "I don't have any personal life". I'll do it. It's okay to do so while trying to socialism up to now, but the masterpiece of this collectivist life is to say that the core of life is to live for the leader and die for the leader without any doubt. At first, the theory of leader combined the advantages of public routes (such as water and fish stories) such as criticism of the bureaucracy of the Sobet Communist Party and coastal management in Motaek-dong, China. At first, they taught on-site on the farm, worked with the people, and ate with the people, and the leader understood their lives, solved the people's problems one step ahead of the people, and the people respected and followed them.  It was to the extent that the lives and spirits of the people were connected. However, it became difficult to feed back from the people to the receiver only by teaching them, and as I respected and supported them so much, the guests were evangelized. There are not recipients for the people, but for the people. In the upper neighborhood, it was roughly like this, but was there an injection wave in the outer south...? It's related to the hazy situation in the 1980s. I know this story because you've thrown a vase before. Starting in Gwangju in 1980, the dictatorship of the South Korean military was imprinted as an enemy of the people. In addition, the United States, which supports military dictatorship, was an enemy in a lump. So until the 1970s, American-made ideas, which had been used as ideological weapons for democratization, became cold. (There are often rumors that the dual attitudes of those who returned from studying in the United States were greater...) Some people searched for Donghaks inside (such as Kim Ji-ha). But the trend was socialist ideas. At that time, the rapid modernization problem in South Korea was so severe that Engels was close to the era when he wrote the status of British workers, and there was a book well written by Malus-a great classic. I recommend reading a book as a classic.- Also, the situation was so desperate that it changed more radically. No one believed in the revolution, but no one doubted the revolution. It's a desperate and gloomy atmosphere.There was something like that. After seeing it in socialist English, German, and Japanese, various socialist textbooks such as People's Republic of China textbooks, Sobet, East Germany, etc. will be introduced later. Students who study this hard will be able to distinguish between good and bad when they actually know what to do, but since there was no such thing, there was a time when they insisted that what they saw was right. In the 1980s, there was a debate about what kind of South Korean society was like. The so-called social composition debate is right. The main subject of this debate will be "Lee Jin-kyung. This person is the one who says Jin Joong-kwon is smarter than him until Balang.   New colonial state monopoly capitalism or semi-colonialism? That's how you end up with a weird word. When dealing with complicated branches, there were some who considered the problem of South Korean society to be the main problem and the rest (ethnic problems) derived from this or secondary problems, and others considered the national problem to be the main and capitalist issues to be secondary. The first group believes that Korea is in a state of capitalism and is influenced by U.S. capital according to the hierarchy of international capitalism, and that the realization of social ownership (socialist revolution) of means of production in Korea comes first. The revolutionary theory completed at the time was the popular democratic revolutionary theory PDR.  The field is great in the history of the Western European Red Movement and the Soviet Revolution. At that time, S University and K University had some producers in Seoul. The second group saw that the rule of the United States was a bigger problem, and after solving it, they had to solve the internal problems. This was the National Liberation People's Democratic Revolution Theory NLPDR. Doesn't this feel like the third world of Algeria, Vietnam, Cuba, China, and North Korea? Anyway, there were a large number of ethnic liberation. There was eclecticism between the two, and there was a group that was more radical than the two. Smart Smurfists (Trotzkyists IS, that is, international communists, and the United States also demonstrates what's fun, so there are ISs who are newspaperists). Among the NL groups, there was Hae-deul who felt like North Korea. Not all of them were injections. All the activists accepted the theory of character that they should take good care of themselves (the PDs should not just talk about their snouts while drinking, but also talked about other things, too.) I think the injection and non-maintenance were divided as to accept the theory of receipt. If it is said that the Lord and my life are connected like a confession of faith, then it is not.  Anyway, injection once influenced the majority of ethnic liberation. I'm not saying there are a lot of injections... It should be said that it has influenced the majority. The advantage of the Jusu sect was that it was good for people to drink alcohol by grinding and polishing their personality theory. In other words, the public route was excellent, but there were many people who were tempted by this and that. Crucially, most of them were ignorant and hated studying, so most of them didn't even know the subject's runner. At one time, I fought a lot of ideas while drinking with injections, but what I'm happy about is that they usually didn't study injections more than I did. At one time, a junior from Circle rolled around at the 1st Cho Kuk Unification Committee of the Federation of Korea, and he told me to study. Eventually... I quit everything and became an ordinary public official after serving as a public official. So regardless of what Father BaKong was worried about, the influence of the injection didn't last long. The mainstream drinkers need to know what the Juche idea is... Some of the core competencies, the early main level, continued to exist. In the 90s, I went to North Korea, the best of South Korean injections, and made a shocking confession. The fact that North Korea doesn't have a shot that we know... The degree of research on South Korea's Juche ideology was superior to that of North Korea. Due to the violation of the National Treasure Act, I did not intend to go to prison and reverse export injections, but became an anti-North Korean like Cho Gap-je. Let me return to the recent story. With the democratization of Korean society and the growth of the labor movement, the student movement also waned, and other social movement routes almost abandoned the violent revolution route. Although the Socialist Party does not deny the possibility of a socialist revolution... They don't really believe it either. There is a story that the Socialist Party people had a hard time paying off their credit card debts after the presidential election. The Democratic Labor Party was formed by a coalition of part of the former PD group and part of the ENL group. The PD line has almost been disbanded after socialist rights, so there is no specific trend. Those who still have socialist flaws went to the Socialist Party and some went to the Democratic Labor Party. The rest is socialist social democracy within capitalism that values Swedish-style social agreements, or democratic socialism that further developed this (no one knows what it is about). I really don't know anyone) In fact, there are probably many people who want to do well on capitalism. Capitalism is difficult, but socialism is more difficult.

If you read the Communist Party Declaration once and think you're a socialist, you're almost at the level of Mo Taek-dong.   The NL group has almost also become mushy, which has a strong nationalist tendency, so it cannot be divided into the Socialist Party, including the anti-Joseon Workers' Party in party regulations, and some continue to write down in a movement called the National Union. After joining the Democratic Labor Party in a group, they collude with the KCTU affiliates and use the secret organization of the National Union on their part to take over the party's All of them cannot be said to be injections, and the fact that there may be injections cannot be known because I haven't peeled my hair. Rather than being a main character, it would be right to see the elderly who hate Americans emotionally and demonstrators who have a lot of experience in the demo. People in the Democratic Labor Party (pyeongdang members and self-proclaimed leftists) who hate them sometimes speak Matador as pro-North Korean. They are feudal nationalists rather than progressive, and they are quite patriotic. It is because the two Koreas are divided and divided, but if the two Koreas reconcile and become more stable, there are people who can contribute to resolving the sense of difference between the two Koreas. Then, where did all those injection waves go? Hahaha, the mainstream of the mainstream went to the Grand National Party. The 386 Grand National Party members are at its core, and the rest are in Yeolwoodang. And it would be right to assume that the rest are in the Democratic Labor Party. And those who used to hang out with the injectionists - who were probably pointed out by Father Bacon - are now working hard as good citizens. They still support the sunshine business emotionally, but there will be nothing very dangerous. It should be said that there is still a group of bone marrow Jucheus in South Korea. Ironically, it is the National Security Act that keeps them alive. This is because the National Treasure Act is mystifying them and makes them feel like a visionary under oppression in their own way. In recent years, I have never argued with injections, but usually run away under the pretext of the National Treasure Act, which means that the remaining injections maintain their reputation through marketing of the National Treasure Act. The Juche idea will not be sold if it is put out in the free market of thought and will be eliminated immediately.  I think it is shoveling during shoveling to block injections with the National Treasure Act. 3-line summary 1. Injection wave is Juche thought wave. 2. The Juche idea was created to show that North Korea can play well alone. 3. The injection wave will be ruined without the National Treasure Act.

The story of King Yuri. Finding his father.

 "The Story of King Yuri" When Jumong was first in Buyeo, he took Ye's daughter and gave birth to her after Jumong left. His teeth are glassy, so when he broke the bucket of a woman who went to the bank of a field and was shooting a bird when he was young, she scolded him and said, "This child is so wicked because he has no father." I was ashamed of Yuri and asked my mother, "Who is my father and where is he now?" Kimo said, "Your father was not an ordinary person, so he could not be tolerated by the country and fled to the southern land and built a country and became king. When I left, he told me, "If you give birth to a man, you reach the child, but I hid the relics under the pine tree on the Chilneungseok Rock, so it is my son who finds it." When Yuri heard it, he went to the mountain valley and returned exhausted without finding it. One day when he was on the floor, something sounded like it was coming from the gap at the beginning of the week. When I went and looked at it, the cornerstone was seven, so I looked under the pillar and found a broken knife.Finally, with it, he went to Jolbon with three people, including Okji Guchu Dojo, to see King Bu and offered a dagger. The king took out the dagger he had and matched it, and it became a complete sword. The king was delighted and made Prince Yuri the prince, and he succeeded to the throne. In "Park Moon-soo, who visited his son," Park Moon-soo stayed at a woman's house and slept with the woman. When I looked closely at Park Moon-soo, who was about to leave the next day, when the woman held him, his appearance was terrible. Amazing Park Moon-soo cut the pants that grabbed the woman with a knife and ran away. The woman gave birth to and raised a child by herself. When the child grew up, his friends at the village school teased him for being a child without a father. The mother gave the child a piece of pants and asked him to find his father with this. The child who left the road entered the party to avoid the rain and sat next to Park Moon-soo. Park Moon-soo saw the rainwater bubble and said that he slept with a woman in the past, but after sleeping, he ran away because he was scared because his eyes looked like droplets, but was caught by a woman and cut her pants with a knife and ran away. Upon hearing this, the child showed a piece of pants and confirmed that he was rich. In such a story of finding a father, the child suffers from confusion of social identity due to the absence of the father, and recognizes that his institutional incorporation is impossible. As a result, the child goes out to find his father to secure his social identity. The story embodies the institutional unity and incorporation process in a blood-related society as a narrative of "Finding a Father" through the process of becoming aware of unity with a father in a blood-related society. The myth of King Dongmyeong, the story of Goguryeo's founding hero, shows the process of the birth of a huge power system called the "state" of the absence of wealth and the symbolic will to restore order. The absence becomes the object of strong desire and the meaning of absolute life. The will of power of the founding heroes is expressed as such an absent fatherhood, an order symbolized by it, and a fantastic will to restore power. So the meaning of the fatherhood they built overwhelms the real fatherhood. The viability of abandoned children solidifies the fictional order of the birth of a state. In this way, Jumong, who created the nation, sometimes raises a riddle so that his son Yuri can find himself only when he has a certain level of wisdom and physical training. In our narrative literature, the search for fathers has become a deep-rooted prototype of the pursuit of order and institution. While reading "Children's Story, That Strong Dream", there's a fun part... For a person obsessed with summary country or history, no one has grown up in a harmonious family with a lot of love from his father.

The uprising against the Great Mongol Empire of Goryeo.

 There can be no assumptions in history. If the purpose was only to match the dominant interests of the unmanned class, would it have been necessary to protest for 40 years? I think the most decisive reason for the uprising against Mongolia was the anti-Island logic of not wanting to be interfered with. In the meantime, we have never interfered with internal affairs in China. In particular, Goryeo, where the midfielders were weak, was rather in an advantageous position to be influenced by both the northern and the midfielders. Gold wanted Goryeo to be a safe ally as its hinterland, and Song wanted Goryeo to press the background of gold with strong military force. However, Mongolia directly demanded the king's joining. And Darugachi was dispatched for internal interference. This would have been a tremendous insult to Goryeo, which is an independent country and inherited Goguryeo. It would have been especially true for unmanned people who are bad at conversations and are good at fighting. Lee Ja-gyeom succeeded in firing and moderately appeasing the Geum Dynasty, and the Yeomong Union succeeded in breaking the Khitan people, but the Musin regime was poor at this kind of diplomacy and declared a protest with Mongolia. What if there were no protests that were hard to find in the world for 40 years? I think the history of Korea and Japan in Asia will have disappeared. It would have become a periphery of Chinese history. The Goryeo Dynasty did not just masturbate for 40 years, but Mongolia did not unconditionally smash this land and slaughter it for 40 years. Perhaps the truce period was longer than the one that came in. The Goryeo Dynasty would have sensitively collected information on the Jungwon side from the center of shipping called Ganghwa. None of the countries that contacted Mongolia could protest for 40 years. At that time, the mid-term army of the Holy Roman Empire, which was said to be the most powerful in the West, also fell at once. Samarkant, the world's largest trading city, has become salt land for a while. At that time, Goryeo had only one policy. It was a book about standing, that is, don't get stuck in the castle and come out. Through devastation and guerrilla tactics, as Vietnam did to the US military, it buffered the disconnection of supply ships and the initial absolute destructive power, the biggest weakness of nomadic horsemen, and nibbled at them. A small return castle prevents Mongolian invasion for four years, and in Chungju Castle, enemy Salita is hit by an unknown arrow and dies. Although the introduction was long, through this kind of fight, the Mongolians feel that the country of Goryeo can never conquer in the way we have been doing. And just in time, a political upheaval occurred in Mongolia, and Haidu, who was elected as Khan in Karakorum, and Kublai, who became Khan in Beijing, confronted each other. At this time, the Goryeo Dynasty bets on fate. It was the first civil war in which everyone remained neutral at the time to favor Kublai. In return, Kublai promises Goryeo's independence and promises to receive the prince's bid instead of the king's bid. And Goryeo becomes the only tribute and the only boomer country to the Yuan Dynasty, the strongest country in tens of thousands of miles. When Russia and India were directly under Mongolian rule, only Goryeo, which was right in front of Daedo Island, was possible. Since then, Goryeo has been the only country that has established a Chinese-style relationship with Mongolia. Sambyulcho's uprising, which was heard by the man of words and actions, is only three years of this 40-year period. And this is because Kublai pointed out Choi's regime as the main culprit against Mongolia. However, Japanese textbooks still clearly state that Mongolia could not invade Japan because of the Sambyulcho uprising. But at this time, our country was the first to surrender to the continental forces. This provided an important starting point for us to become less independent and establish ourselves as a periphery of China. Since then, we have not been able to refer to an independent emperor, but to refer to a king, and we downgrade all formality to one level below that of the central state. And even after the Ming Dynasty, a mid-range country, was established, an attempt was made to install the Iron Decree on the northern land of Joseon and to make Joseon a boomaguk. At this time, our ancestors' logic was not to interfere, but because they had already been interfered with, they became less persuasive. When the king was elected, we had to send envoys such as Jucheongsa Temple and Eunsa Temple every time, such as when the emperor died, when the emperor was born, when the emperor had a birthday, and so on. And it was after the Yuan Dynasty that the Confucius was offered. What would have happened if the 40-year uprising had not protected sovereignty? We would have become a region of the Ming Dynasty like fluctuations. Of course, extreme decolonists say that incorporating into the periphery of the center is better than living in the center of the periphery. But how poor many minorities live in China...and how they lose their roots silently...and how miserable they are forced to live in the process of losing themselves for generations...from an objective perspective for thousands of years alone. How much pain did the Goguryeo residents and Baekje residents, who will now believe in themselves as Han Chinese, suffer in the fairy tale process? It is said that 13,000 people of Baekje's ruling class alone were taken to China. And according to Yasa, those mobilized to expand the Great Wall of China were the people of Gojoseon conquered by the Han Dynasty. It is said that the bones of the same clan are buried under the Great Wall of China. If the people of Israel had assimilated smoothly into Egypt, would they have crossed the Red Sea and fled to Canaan, a desert land? With the same logic, would they have fled from the Tang Dynasty and founded Balhae if they had embraced the Goguryeo people because they had no national concept? If we break down the discourse that we are now a nation and become part of a powerful China, will the Chinese accept us like them and incorporate us into the center?

It was founded by Koreans, the oldest company in the world.

 Among the top 500 companies selected by Pocheonji in 1970, one-third disappeared in 1983, less than 15 years later. This is evidence that the modern economy is changing rapidly. What is the secret to companies' survival for the past hundreds or more of years in the process of countless companies collapsing and being born overnight? The Economist magazine's latest issue (16th) said companies were able to survive hundreds of years amid strong changes because they adhered to principles based on trust, pride, and money, but were not afraid of change. In addition, most of these companies are family companies that have been inherited by their families. The oldest company was confirmed to be "Kongo Gumi," an architectural company founded by Koreans in Osaka, Japan in 578. ◈ Renoquien, the eldest son of Cain and the father of Mducella, Enoch, lived to the age of 365 according to the club Genesis of longevity companies, and later ascended to heaven upon death. Les Henokiens, a club established in France in 1981 named after Enoch, a long-lived man, is a social club for companies that are at least 200 years old. Companies belonging to the club still have something in common that the founder's family runs the company and has a financially sound but modern corporate appearance. Representatives of 33 companies from seven countries belonging to Renoquien gather for three days every year to enjoy meetings and entertainment. The organizer of this year's meeting was "Dita Voltoro Nadini," an Italian brewery established in 1779. Founded in 1970 in the UK, the "Ther Centennial Club" also has nine members. These companies are companies that have been established for at least 300 years, are still connected to the founder's family, and hold lunch meetings every year. ◈ What's the oldest company? Founded by Koreans in 578, Gumi, Congo! Currently, Lenokien's oldest member is Hosiryokan, an inn established in Komatsu, Japan in 718. Hoshi Ryokan is run by Hoshi Gengoro, the 46th descendant of the founder. The family motto of this family is very practical, "Let's be careful of fire. Let's learn from the water and live in harmony with nature. There are companies that are longer than this. According to William Ohara's book, Centuries of Success, the oldest company is Congo Gumi, an architectural company founded by Koreans in Osaka, Japan in 578. The founder of Congo Gumi was Shigetsumi Congo (Korean name Yoo Joong-gwang), who came from Baekje in 578 as Prince Shotoku's first ruling, and in 593, he was ordered by the Japanese royal family to create Shitenouji, Japan's top temple. Congo Gumi built Buddhist temples, shrines, and castles in the past, and now it is also building modern buildings such as offices, apartments, buildings, and private houses. What the two old Japanese companies have in common is that they are both family-run companies. According to Family Business Magazine, written by Chateau de Goulain O'Hara and Peter Mandel, the oldest company in Europe is Chateau de Goulain. The company is a wine company located in the province of Lewar, France, founded in 1000 and also has a museum and butterfly farm. The oldest family company in the UK is John Brook & Thorns, a textile company founded in 1541. However, the company recently gave up its manufacturing industry and changed its field to industry. The oldest companies in the United States are younger than other regions. Gildezanne Symbol, a percussion manufacturer located in Nowell, Massachusetts, USA, was founded in 1623. However, it was not in the United States, but in Constantinople, and it was not until 1909 that the family moved to the United States. It is not clear whether companies have actually been operating for this long or whether they have been reborn as companies in modern times after having different shapes such as trade unions, religious groups, and communities. In fact, it is currently difficult to tell whether Chateau de Goulin is a company that is over 1,000 years old or an old castle that sells wine and displays butterflies. The British carrier "Shore Ports Society" was established in 1498 but was a community in the village of Aberdeen and only became an independent company in 1850. If so, can you guarantee that the company's history has exceeded 500 years? It is not easy to calculate the age of large complex companies other than family companies. Hasco, an American engineering company, sets its corporate history as 1742, when it was called Taylor Wharton. Taylor Wharton was a company that built cannons for George Washington's troops during the independence war, and was acquired by Hasco in 1953. ◈ Modern conglomerates were born after the Industrial Revolution. The recent history of large corporations was based on technological progress after the Industrial Revolution, and it was not that long ago. Microsoft (MS) was born in 1975 and General Electric (GE) in 1876. On the other hand, most old companies have industries such as agriculture, lodging, and construction, which are traditional industries. Among the relatively old industries, banking is considered to be the only industry that stands out until recently. Among the old banks, Lloyd TSB Bank of the UK was established in 1765 and Citigroup in 1812. ◈ It is difficult for large companies in the 20th century to survive for a long time. Among the top 500 companies in Pocheon in the 1970s, one-third of them were M&A or went bankrupt by 1983. Leslie Hannah, a corporate historian at Tokyo National University, pointed out that the average lifespan of large companies in the 20th century was only 75 years. He also added that the early childhood mortality rate of companies is very high, and the first year is the hardest. ◈ Family companies are the basis of longevity, so what is the reason why a small number of old companies survived? Oha analyzed that luck was important, but the factor of being a family company was large. When inheriting these family companies, companies were not separated by thoroughly establishing the principle of inheritance to the eldest son. However, at present, it is difficult for most family companies to hand over only to the eldest. In addition, family harmony and trust were important. Old companies also had progressive aspects, such as having women take charge of management, and if there were no descendants of the founder's family, they were willing to continue their households through legal adoption. The three factors of ◈ longevity companies are trust, pride, and funds John Davis, a professor at Harvard Business School, cited three factors of longevity companies in his book on family companies that lasted for more than three generations. Each generation accumulated trust, pride, and money in its later years so that the next generation could continue its business with the spirit of the family. Succession of the business was a very difficult yet important test. Most old companies have changed in time rather than staying in their existing positions over time. Founded in 1630, Gikomang, a Japanese food company, is the world's leading soy sauce company and has recently expanded its business to biotech. Davis stressed that companies need boldness to survive and that it should be based on trust, pride, and money. Jim Collins, co-author of the "Built to Last-Successful Habit of Visionary Companies" along with sticking to the principle, said surviving companies are very used to sticking to the principle, but on the other hand, they have constantly sought changes in new things. Collins pointed out that many such companies have survived decades, and that what achievements they make is more important than simply surviving.

The reason Toegye Lee Hwang and Yulgok took the exam and served as government posts in the past.

 Toegye Lee Hwang, who is the same age as Nammyeong, hoped that it would be a silver day that devoted himself only to learning, but studied liberal arts and lived as a government official. What's the reason? Toegye was not a family that could be called within that era. My parents' house was in a position to be dismissed because they had a lower status than my wife's house. He took the liberal arts course to raise the family and please his single mother.』 - Nammyeong and Toegye have not met each other in their lifetime, but they were not branch offices where they exchanged letters. Nevertheless, Nam Myung was only critical of Toegye's source, but why did he do that? Toegye asked his disciples to write Toe Do-man on his scream (Eun-il, who stepped down late to bankruptcy), and Nam Myung-eun, who heard the news, once questioned how a liberal arts graduate could write Man. Why would Toegye want to hold a government post in a dizzy court? So Toegye tried to return to Dosan by turning his head around whenever there was an opportunity. 』 -Yulgok Yi I was famous as Gudojangwon (9 times in the past). His past test answer, Cheondo Book, is surprising how he was able to write so logical in such a short time even now. Yulgok also went through the past to rise his status. But at that time, Sarim laughed at him, saying, "I'm obsessed with taking tests." Yulgok's friend Seong-hon (son of holy water) sends a letter saying, "You and I are friends, and I are ashamed to see others." Yulgok said, "Don't say things you don't know." Who recognizes my family? "You are well-off because you have a good ancestor, but I can't live without a government post."』  Among the monthly in-depth interviews of Professor Kim Chung-ryul of the Oriental Philosophy circle, Toegye, a one-line summary of the Joseon Dynasty, and Yulgok's family had little to do, making it difficult to make ends meet. -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- Some male students who have not completed military service can take the exam for practical military service purposes (to make it easier), but the first reason they take the exam is because they are hungry and have similar facts to the military burden at the time. <...The Toegyejeonseo contains the following. Toegye Lee Hwang is in charge of management in Seoul and sends a letter to his son in Seoul. Sooner or later, a military temple will enter Toegye's hometown, so it is recommended that the temple be caught and not covered by military service targets. In other words, in principle, even a nobleman had to serve in the military. However, former and incumbent officials and Confucian students from local Confucian schools were exempted. There is a fixed amount for each region and a list, so it was managed quite systematically.>

The fiction of the theory of national spirit.

 Arrival in the national and cultural-cultural directions As with all policies, cultural policy can only be correctly established based on a deep understanding of culture. However, a deep understanding of culture can never be easily achieved. Here, I would like to examine whether today's cultural direction is aiming for the right direction or vice versa. Of course, as the title already says, my view on this issue is very critical. I hope that my critical views will not be accepted as tentative. For this reason, I tried to outline not only the conclusion, but also his argument as far as the paper allows. Culture is originally a common property of mankind. There is no nationality attached to it, nor can there be nationality attached to it. Even if you try to attach nationality, it is completely meaningless for a culture in which vested rights cannot be exercised or rights such as patents or monopolies cannot be established. In other words, culture is not a monopoly of the people by military or political power, but it is an open report that only those who need and understand its value, regardless of their origin or source, can become masters. Therefore, when we say that we are cultural citizens, we do not use the nationality, genealogy, or uniqueness of the culture they enjoy as a standard. The only criterion can be the amount of cultural all-out power that can contribute to their national welfare. Despite this obvious reason, in Korea today, the worship of the uniqueness of culture and the purity of culture, which have already faded like a myth of the times, is gaining new vitality, and the nationalistic tendency to reject foreign culture as a culture without nationality is rapidly emerging. However, it should be noted that the exclusivity and closure of culture are always the barrenness of culture and the conclusion of cultural suicide. In this sense, we should be very wary of the nationalistic trend that has been strengthened in recent years, and hurry to review and criticize the core of national culture theory and unique culture theory, which form the roots of these arrived cultural directions. This is the most urgent task facing Korean cultural people, and it must be done before it is too late. This is because it is already becoming one 'other'. The genealogy of national culture If we pray for the expression commonly used these days, it is said that in Korea, the morality of the people falls to the ground and the culture without nationality is lush like weeds, and the consumer culture is overflowing. First of all, it is noteworthy that such a diagnosis of our cultural status is extremely contrasting between the political and economic circles that have provided stability and prosperity in its pessimistic color. However, as far as we know, similar dark cultural diagnoses have been repeated for decades, and nothing has been serious. If such a superficial cultural diagnosis, which is neither core nor rambling, was lowered by ordinary politicians who do not use cultural literacy as a basic quality or intellectually inexperienced college freshmen, it would not be a problem. However, the problem is that such a level of cultural diagnosis has been repeated countless times in the mouths of those who have monopolized the leadership position at the forefront of the Korean cultural community. Until today, they have only expressed sentimental deploration of the cultural crisis, but have never presented the results of a minimum serious cultural analysis, and have never presented any efforts to understand the cause. In other words, in this land, only the conclusion of the cultural crisis has been repeated without even a rudimentary cultural theory. Of course, among these, there is one point they put forward in agreement. In other words, the only cause of the cultural crisis is that the national spirit has fallen to the ground, and therefore, of course, the only countermeasure against this is to promote and promote the national spirit. I do not have the ability to discriminate whether today's cultural situation reflects the decline or fall of the national spirit or represents its slow or rapid rise. But before that, the first thing that matters to me is what the clear content and attributes of the national spirit they always present as self-evident. Explaining this problem was one of the long-standing homework for me. In fact, for those in their 4s and 50s and older today, the term national spirit must have been familiar for many years. In addition, little is unfamiliar with the ideas, expressions, and propaganda methods of national spirit theory that are spreading around us these days. This is because we have heard countless lectures on the national spirit since childhood in our teens and 20s under the Japanese colonial rule and have experienced numerous movements to inspire it. First, the Japanese imperialism was busy emphasizing that the national spirit of the Japanese people was the best spirit unprecedented in the world, and therefore persuaded us that we should be assimilated under their control. In response, our leaders responded that the Korean people have a unique national spirit that is better than the national spirit of Japan, so they have the right and obligation to become independent outside the Japanese colonial rule. It is no exaggeration to say that we grew up in the fight between the Korean national spirit and the Japanese national spirit. In the midst of the ideal of imitation of the Japanese national spirit theory, we soon came to think that we graduated from this subject in our own way. This is because despite so much effort and persuasion, I couldn't understand what the Japanese people put forward, that is, what the content of the Japanese national spirit was, so I couldn't understand at all what was unique and what made it the best spirit in the world. However, in the future, I was able to realize again that I was extremely insufficient in understanding this problem. The reason for this was that there was a great senior in this field behind the Japanese who claimed to be the rider of national spirit theory, that is, the Germans were the founder of the genealogy of national spirit theory. According to Julian Bangda, the Germans began to expand political battles between countries into national and cultural fights and invent a new weapon called national spirit theory, and the exact time was 1813. It is also said that the reason why cultural people began to consciously say that the birth of their cultural activities was the expression of the national spirit originated from German wrestling and Schlegel. Of course, it is not necessary to even point out that the background of this idea was German romanticism based on the worship of personality. In this way, Germany, the motherland of the theory of national spirit, produced numerous writers who revered and promoted it, and finally, the best completion came to Tritzke, famous as a progenitor of Prussian militarism. In recent years, I couldn't help but feel a kind of emotion as I read representative works of the Japanese culture community in the late Japanese colonial period and reaffirmed that their ethnic spirit theory was a class that copied German seniors. I don't want to doubt the good will of today's national and culturalists in Korea. Not a few of them will be owners of simple feelings, and they will also be filled with patriotism's loyalty. What we must pledge here, however, is to review the ideas and expressions of their discussions, the form of propaganda and movement, the content and tone of the slogan and declaration, and the historical genealogy of the theory of national spirit. This is because if they discover that they have an ominous ideological genealogy and so amazing friendship that left a thrilling cultural destruction and national sin in modern history while they are unconscious, they will have to liquidate it as soon as possible. Conditions to be made for the analysis and review of blind retro cultural contents, effective plans for cultural construction, or prior to this are the correct understanding of the basic principles of cultural formation. According to the general view of historians, higher culture can only be achieved on the basis of higher religion. However, we can supplement this and say as follows. In other words, higher culture can only be formed with one ideological system at its core that can be revered as a higher religion or a state of faith. In other words, culture is the product of the dedication of members of society dedicated to the core ideology like this, and has a brilliant radiance according to their martyrdom beliefs and joys. We will be able to examine the above logic through the cultural inheritance of Buddhist culture or Confucian culture that appeared in our past history. Next, the above cultural ideology is specifically embodied as the grand goal of the society, that is, ideology, and from this, it is necessarily accompanied by a orientation that admires the golden age. In this way, when the golden age to realize a culture ideal society is set in the future, it has a future-oriented attitude, and when it finds this model in a specific era of past history, it takes a retro attitude. As described above, retro is a prerequisite for inevitable reasons in order for it to become legitimate, and there must be a certain order, that is, a specific object and time. If the ideal cultural ideology we are aiming for today must be Buddhist, the best golden age of Buddhist culture in our history will be retro, and at this time, all the heritage of Buddhist culture 1,000 years ago will appear as objects of our new reverence with sacred halo.

In addition, if the cultural ideology we will pursue must be a Confucian ideology, even the fragmentary heritage left by Confucian culture will be the object of our infinite impression. The mental energy of cultural creation in the retro era is of this nature. For this reason, despite the great dangers involved in Croce's so-called Nostalgia description of history, this case alone can be justified. However, in our case today, what on earth can be said to be the justifiable basis and what can we say is the aim of disorder, infinite nostalgia? Why should we feel so deeply moved by all the relics of the past era, even the humble traces of all the customs. Retro, which forces the unconditional reverence and attachment of all ancestors from Paleolithic to modern times, is nothing more than a waste of schizophrenic intelligence and emotions, and is merely a lamentable example of wrong retro and blind retro. Nevertheless, today's pseudo-cultural people are constantly spreading the illusion of retro while hatching on the policy line, promoting only the blind tendency of the people to appeal. Changes and developments that are more important than origin may be said to be the ideology of retrofit as that of our national spirit. And as some scholars have argued so far, it may be said that the uniqueness of our national spirit can be found in the virtues of courtesy, respect for integrity, and peace-loving. However, they have never heard a convincing explanation of why the universal ideals and virtues of mankind like this can be unique to our people. The basis of courtesy can only be established based on respect for the individual personality and human rights of each human being. In addition, the basis of cleanliness can be established only based on not only aesthetic tendencies but also on the cleanliness of hygiene and social spirit. If there are people who have outpaced us in this respect today, the logic that they have imitated the unique spirit of our people must be established. Above all, the academic basis itself for drawing such a conclusion is ambiguous. For them, several verses of Chinese history from thousands of years ago and a few mythical interpretations at the level of hypotheses at which arguments are extremely suspicious are all treated as undoubtedly conclusive data. Therefore, without correct criticism of the validity of the data, only the revelatory conclusions are drawn through ambiguous methods, not the Iyo linguistic method. We cannot establish an altar of the people on this basis. If they try to demand the return of the people to the spiritual object they put forward, they will have to present a theology or philosophical system for this. Here, they will have to present a clearer content of the national spirit as well as the logic of its implementation. In this way, the conventional way of thinking, such as the national spirit falling to the ground or having to be aware of it to promote it, must be cleared up. If the national spirit is the spirit of support that carries out our history forever, why can it fall to the ground so easily? Isn't it a self-contradictory or self-deprecatory expression? If our national spirit fell to the ground, what caused it to be drawn from? If, as many people say, it is the result of Japanese invasion, our national spirit can be so powerless that we cannot even counter them? Also, if it was the result of our unconsciousness, why are we not aware of it? Why has this level of logic been neglected to this day for us, which is less than Clovis' intelligence, who is said to have converted to Christianity just because German natural gods are ineffective in combat? Another method commonly used by ethnic psychologists is to argue that all of the outstanding achievements and characters in history achieved by the people are the realization of the national spirit. In this case, the content of the national spirit is bound to be more ambiguous, and in the end, a competitive exhibition of the national spirit between each citizen is bound to emerge. The Soviet Union demonstrated extraordinary enthusiasm for this competition in 1930, leading to the discovery of major inventions and inventions of modern science as well as even major sports events of sports as the creation of their own people. It has also been vivid in our memories that such results only led to world cynicism. For example, just because Plato and Aristotle were Greeks, no one considered today's Greek philosophical qualities to be exceptional, and just because Copernicus was Polish does not prove the Polish's outstanding astronomical qualities. Above all, even the Egyptians, who formed the foundation of human civilization ahead of other peoples, have long been eliminated from the ranks of cultural peoples today. What is more important in history is not the origin, but the process of change and development. For this reason, the historian Mark Block pointed out that excessive obsession with origin is one of the ills of historians. On the illusion of unique culture, we have looked at one of the contradictions of wrong national culture theory. However, it is only one of the twin children born by the false national culture theory. We will have to review again their another stronghold, the theory of unique culture. Originally, the inherent worship stems from artistic admiration for the individuality. For this reason, the historic phrase "personality transcends adjectives" has been repeatedly cited. If it is only driven by an artistic impression of what is considered individual, there cannot be a lower problem. However, the problem arises from concluding that what seems to be unique is inherent and furthermore, concluding that it is the best. This is because it inevitably intervenes with the function of philosophy of determining the origin of uniqueness and the function of determining the value of history. First of all, the conclusion that one culture is the best and therefore the most valuable is possible only by comparison with other cultures. However, since native culturalists are people who take advantage of their tendency to avoid reason and logic, the point they can find in the end is the area of unconditional chop-and-absolute giving up logic. From this, the word "absolutely excellent because it is mine" is born as a slogan they believe in. This is what is representative of cultural selfishness. Next, even in the question of determining uniqueness, there can be no way they can find but to avoid it from academics. Therefore, they have a habit of fleeing into a fantasy world that cannot be traced historically, a world of myths, or a world of art that has passed logical analysis. It would be sufficient for us to recall here that the origin of Nazi German national theory was the illusion of the Ancient German Hero, and that the central base of Japanese culturalists was the mythical world. Originally, a luxurious culture that can be named in history is the product of vigorous cultural exchange and must have a complex character. Therefore, if you try to find something unique in its origin, you have no choice but to retrospect to the primitive era when you can assume the complete closure of social life. The uniqueness or purity of a culture refers to the low-gradeity of the culture, even if such a thing can be admitted, and it can never be an honorable mark. It cannot be denied that there are factors that reflect regional, geographic, and endemic characteristics within the realm of culture as well as cultural violence named "patriot." However, when it comes to high-end culture, such factors are not a core part of it, but only a part added and added to it, and are typically just a product outside the culture. In other words, it can be said that the folklore parts of the festival's format, attire, and food are all such things. However, no one thinks that the specificity of the festival format, attire, and food can determine the superiority and inferiority of culture. However, it can be said that language is the subject that can require a more careful review of us here. However, the first reason why language has always occupied a large proportion of ethnic culture theory is that it can be the most useful criterion for distinguishing ethnicity. In other words, compared to standards such as lineage and national boundaries that have been commonly used in the past, the probable utility of language as a national classification criterion is very large. Therefore, since these problems are unique languages, they must be excellent or protect the purity of the language.It cannot be confused with the question of whether or not. Like other cultural fields, language can be enriched or developed only under exchange and mutual influence. If we were to regain the inherent pure state of our language, it is necessary to think about how far we should go back. In writing, it will be no different from calling for the primitiveization of language. Everyone wants to show off their language's excellence and sometimes boasts it. An Italian writer boasted Italian and explained that the reason is that it is the language they only use. On the other hand, French is a world-speaking language, so it is low- This is just one of the silly laughter of the past. However, in our case today, it is not necessarily just a laugh. As seen above, the theory of unique culture is only one fiction that ignores the nature of culture and history, and the worship of uniqueness is only one paradox. Nevertheless, why have the nation's leading scholars, who are so extreme in honoring academic accuracy, consistently given up their studies and expressed only the meaning of Gong-soon in front of the theory of unique culture? In this regard, I can present a serious reason. In other words, it is because these native culturalists are threatening to brand "non-patriotic" or "rebellion" for those who occupy the "patriotic" position and refuse to follow them.

This was one of the successful plots they devised, and through this, they were able to effectively dominate the cultural world of this country. But now we should no longer watch this cultural violence. Patriotism, which cannot be monopolized by the powerful, argues that true patriotism can only be exercised based on a firm understanding and belief in its own culture and spirit. However, patriotism is originally the most primitive human feeling that has nothing to do with its own cultural consciousness. It is not other than self-sacrificing feet of love for the local and compatriots. Since human existence has been dependent on the existence of basic groups since the primitive era, sacrificial dedication to the existence and defense of groups is one of the most essential attributes of humans. We cannot love only when our parents and brothers are culturally superior. No matter how poor our country is, no matter how our compatriots ignore it, our patriotism is triggered for its protection. For this reason, patriotism is nothing other than the national expression of simple tribal love. In other words, the expression is natural, and cultural values or unique consciousness are not essential premises. We can fully explain these principles through numerous historical examples. Our ancestors have an extreme sense of respect for Chinese culture, but have always defended the country with passionate patriotism against their invasion. Our existence today is the result of the holy patriotism of unnamed ancestors who do not know what the national spirit is and what their own culture is. The ancient Romans conquered Greek culture by showing patriotism that surpassed the Greeks. In addition, Americans, who inherited the culture of the British, showed passionate patriotism and fought against them and became independent. Who can conclude that the American Indian tribe is not true or strong compared to the patriotism of Americans? In this sense, the self-righteous and exclusive prayers of some cultures who try to monopolize patriotism along with the powerful by linking it with the theory of unique culture around us today are unacceptable. We are now at the time to decide whether to establish our cultural center on the basis of universal reason or on the basis of selfish emotions. Historian Trevellian boasts that in the first part of "British History", the British were able to mix the blood of various ethnic groups through the historical process, so they had excellent qualities. In addition, even Meineke, who inherited the ideological genealogy of personality worship, criticized the "empty intention to show the superiority of the national spirit," saying that this intention only leads to "the cynicism of the vitamin people." National independence and pride are not found in the source of cultural uniqueness. We will have to firmly establish it on a more solid basis, that is, on the dignity of moral equality that mankind shares. For decades after the liberation of Hoizingha's responsibility for words-choice, we have claimed to be the cultural people of this country and have also claimed to be scholars. However, retrospectively, we have never even presented a single distinct cultural experience. In other words, our past footprints are nothing other than representing poverty of knowledge, poverty of philosophy, and poverty of historical perspective. Nevertheless, some established cultures of today's land are tirelessly busy forming organizations, putting up new signs, engrossing in partisan fights and struggle for position, and adoring political power and finance. Their recent banner has become more pronounced in that it promotes ethnic things, that is, Korean things. Thus, "Korean democracy," "Korean culture," and "Korean way of thinking" are becoming the subject of their passionate worship. They have already come to argue that the contents of textbooks ranging from elementary school to college courses should be filled with these Korean things. In other words, they are launching a major transformation movement across national culture and national education. However, will these efforts be successful? Will they be able to rationalize all the sources of absurdity under the current circumstances with Korean specificity? Will they be able to persuade that individual values take precedence over universal values and individual judgments take precedence over universal judgments? In 1935, looking at the dark historical catastrophe approaching the verge of Hoising Dutch history, he said his feelings as follows. The era of heavy mental pressure we are experiencing is easier for the elderly to endure than for young people. The elderly know that they only need to drag out a little more of the pressure of the times. …… Their fear and anxiety are alleviated by the approach of death. Their hope, trust, and motivation and courage for their actions are put into the hands of young people who have to live further in the future. It is these young people who are responsible for judgment, choice, and activities. In the humble attitude of Hoizingha, who is called the largest cultural history of the 20th century after Burkhardt, today's older Korean cultural generations will have to feel a lot and learn a lot. We have already reached the point where we have to organize our hopes to the minimum and leave the noble responsibility of future cultural construction to the next generation. We should not give them their intellectual poverty and lethargy. We should no longer cloud their way forward, and we will have to try to be a fistful manure only for them. We must ask them to humbly learn the cultural ideology of advanced people who realized this welfare because the ideal that our people should continue to pursue is the realization of more freedom, more equality, and more wealth. Perhaps some people will criticize my feelings as unpatriotic appreciation of pseudo-cultural people without nationality. However, I recommend them to openly observe the case of Japan, which has already grown into a world power. This is because the social and cultural competencies they possess today are not the power of the unique culture of the Japanese people, but the power of Western civilization they have revered and consumed for a hundred years. There is no law that their hundred years should be our hundred years. Also, even if it is a hundred years, the pen scene is only a moment of history. We don't have to worry about the cultural problems facing today's advanced people ahead of ours. This is because history has imposed corresponding tasks on mankind according to each period, and mankind has solved these problems in its own way.

Korean archery culture that foreigners talk about. Episode 04.

 He is now 13 years old and practices hard in anticipation of becoming the youngest reception. If you shoot a bow steadily, your heart becomes healthy, your concentration and composure become stronger, and your thoughts disappear. As we learn bowing by keeping our bodies and minds neat, we also learn great manners in Korea. Even when my son was in the first grade of elementary school, he learned a lot about a great soldier, so he was busy bowing, saying, "Hello, soldier," after passing by when he saw people in military uniform. At school, there were teachers who were embarrassed because they greeted adults every time they met them in the hallway. And when he walked alone in the neighborhood, he said he couldn't walk quickly because he greeted everyone passing by, "Mister, hello? Ma'am, hello?" A good student learned that he/she should greet well, so if he/she passes by without saying hello, he/she feels guilty.I happened to talk about it a few years later, so everyone laughed. That's why he teased me if I practiced going out as a member of the National Assembly in advance. Still, I'm glad that my son learned Korean manners and good culture well. In addition, about 30 students from Dongguk University in Gyeongju decided to join the Horimjeong National Palace, and some foreigners also came to the event to express their interest. All members of our Horimjeong Pavilion, including Yoon Eui-hong, will kindly help. No matter how globalization is emphasized, the material aspect will follow the trend of globalization similarly, but I think a country's traditional culture is eternal. No, the more globalized, the more beautiful and unique traditional culture of each country will shine. So, shouldn't Korea stand tall in the era of globalization by further cultivating and refining Korea's traditional culture with brilliant history? In the future, not only tourists but also more foreigners, including international students and cultural club members, will come to Korea to learn about great culture. In Korea, we have to impress them with better cultural policies. Traditional culture itself is attractive, but who knows if you stay still? It should be cultivated into a culture in various worlds. Most foreigners distinguish between Japanese and Chinese cultures, but they are still not familiar with Korean culture. I think the representatives of Asian culture are China and Japan. Why is that? It's as original as Korean culture... I think it's because I didn't publicize it. For example, it's very difficult for me to find Korean data in the United States because I don't have much data. In particular, there are few translated Korean history books. On the other hand, translated versions of Japanese and Chinese books are diverse. So many foreign universities use their books, so they naturally accept their arguments as truth. "The Japanese Clerk" seems to have become a textbook for all foreign historians. In an Internet discussion, I had a discussion with a British scholar about the Lim Na-il Headquarters. Foreigners from various countries around the world interested in Asia watched our discussion. He was also a scholar who studied Japanese translation history books in college and studied abroad in Japan, so he spoke with confidence. During the Three Kingdoms Period, Japan dominated Silla and ruled the capital Gyeongju!!! So, the annexation of Korea and Japan did not happen accidentally, and in the past, Japanese ancestors dominated the Korean Peninsula, and it was not the first time to rule Joseon, so of course, they found their rights.When Koreans hear it, they will feel like their blood is standing upside down. I was also angry. So he searched for all kinds of data and argued back, asking around, but he didn't bend his argument that he was still in the history book. Those who watched would have been confused because they didn't bend their arguments. I have never heard or read that Gyeongju was completely defeated during the Three Kingdoms Period in the past while living in Korea and Gyeongju. Have you heard such stories? There is no such thing in Korean history. That's nonsense. But why was it recorded like that in foreign history books? And can we blame those who read such books and accept them as truth? Even now, the history related to Korea should not be written by other countries from their point of view, but the history of Korea written here in Korea to the whole world. Foreigners from all countries around the world living in Korea will be living witnesses to the present and future Korean history. If we give them an opportunity to easily access Korea's excellent culture, they will play a very good role as promoters of Korean culture. In Japan, or in the day time?Wouldn't it be a resource for them to correct Asian history in the world by securing more Korean studies professors at universities and graduate schools in each city, opening the way for foreign students as well as foreigners to study and earn Korean studies degrees? Unfortunately, there seems to be no foreign scholars who can refute Japan's view of history. I think Korea should also cultivate many foreign scholars who are the world standard for Korean studies.     The Korean bow that fascinated me at a glance taught me a lot, met many great people, and made my life richer and more beautiful. If you talk about archery, one of Korea's most valuable cultures, the bow of Korea, and the New Miyangyo, please call me. There is great interest and deep love that I want to brag about everywhere in the world. Please continue to guide us with a lot of interest and love who deeply love Korea's beautiful culture and history. Thank you very much for sponsoring this meaningful event, and thank you very much for listening to all my long and long stories.