뷰티 서비스 프로그램의 네이밍 효과 : 명시적 네이밍 vs. 암시적 네이밍

김미성 ( Miseong Kim ),윤남희 ( Namhee Yoon ) 한국미용학회 2017 한국미용학회지 Vol.23 No.4

The purpose of the study is to determine naming effect of program in beauty service area. It verifies an influence of service program`s explicit naming and implicit naming on interest, trust, and acceptance intention in service program, and a moderation effect of beauty service store`s reputation on naming effect. Based on th experiment designed according to the types of service program`s explicit naming and implicit naming, an empirical study is conducted. An online survey is conducted targeting twenties to forties women who have experience of using skin care service in less than a year the latest, and a total of 299 responses is analyzed. The result shows that trust is significantly high in explicit naming, and interest in implicit naming. And there is the interaction effect between program naming and store reputation on interest. The result beauty service program`s implicit naming attract consumers` interest, and induces their positive response. Its use is more effective in high-renowned store, and it is suggested that low-renowned store should try to communicate precisely information of service program`s naming, which could induce consumers` positive feeling. The effects of trust and interest on program acceptance intention are significant. And in case of using explicit program naming, the moderating effects of store reputation on the relationship between trust and intention and between interest and intention. it is verified that whereas low-renowned shop gets to have a higher influence on acceptance intention through interest, high-renowned shop gets to have a higher influence on acceptance intention through trust.

관용구 ‘카라 베쉠 야웨’(qārā’ bᵉšēm JHWH, “야웨의 이름을 부르기”)에 관한 언어적 연구

조남신(Nam-Shin Cho) 한신대학교 한신신학연구소 2023 신학연구 Vol.60 No.2

구약성서의 제의 생활 전반에 걸쳐 나타나는 ‘카라 베쉠 야웨’라는 관용구에 대한 연구결과는 폰 라트(G. von Rad)가 말했듯이, 그것이 제의의 심장부에서 기능하고 있다는 것을 보여주고 있다. 그 관용구 자체는 말하는 것이 아니라, 희생 제사와 함께 제단 앞에서 야웨의 이름을 계속해서 외치는 행위를 묘사하고 있다. 야웨의 이름을 부른다는 것은(창 4:26; 12:8 등) 문자 그대로 그의 이름을 언명, 호명하는 것을 의미한다. 이러한 어법에 대한 브롱거스(H. A. Brongers)의 연관 연구는 이것을 이해하는데 상당한 공헌을 했다. 그는 이전 학자들의 연구를 간결하게 체계화하고, 그 용어를 공식적인 고백, 또는 송영으로 간주하고 있다. 최근에 파킨슨(W. Q. Parkinson), 쉬트라치시흐(J. Strazicich), 스팬(A. T. Span) 등에 의해 ‘카라 베쉠 야웨’ 관용구가 다양한 맥락에서 심도있게 사용되었다는 연구결과에 대해 주목해볼 때, 카라 베쉠 야웨’는 바로 합법적인 야웨-제의와 야웨 신앙에 대한 전문용어(terminus technicus)로 평가되어야만 할 것이다. 내용상으로 볼 때, 그 어법은 ‘아바드 야웨’(‘ābad JHWH, 야웨를 예배하다)라는 뜻이다. ‘아바드(예배)’는 인보카레(invocare)의 의미에서 단지 그의 이름을 부르는 것 그 이상을 포함하고 있다. 또한, 그 어법은 야웨의 이름이 반포되고 있음을 의미하고 있다. 그리고 형태적으로 볼 때, 야웨의 이름은 불릴 뿐만 아니라 신조나 송영의 형태로 선포되기도 하고, 감사, 찬양, 탄원의 형태를 띠기도 한다. 이러한 ‘카라 베쉠 야웨’의 예배전통이 신약성서에서도 이어지고 있는 것을 볼 때, 그것의 신학적 중요성을 우리는 놓치지 말고 계승해야 할 것이다. The idiom, “calling on the name of Yahweh” that appears throughout the rituals in the Old Testament, as Gerhard von Rad noted, takes main function at the heart of the cult. The idiom by itself does not speak, but describes the act of repeatedly chanting the name of YHWH before the altar with the sacrifice. “Calling on the name of Yahweh”(Gen. 4:26; 12:8, etc) literally means to pronounce His name. Hendrik Antonie Brongers’ related study of this phrase has made a significant contribution to our understanding. He succinctly systematizes the work of previous scholars and defines the term as an official confession or hymn. The recent studies on the idiom, especially by William Quillian Parkinson, John Strazicich, and A. Tim Spann, lead us to conclude that the idiom “calling on the name of Yahweh” is to be a terminus technicus for legitimate YHWH-cults and YHWH beliefs. In terms of content, the idiom means ‘abad YHWH(worshiping Yahweh). ‘abad(worship), in the sense of invocare, includes more than just calling the name. Also, the idiom signifies that YHWH’s name is being proclaimed. And in terms of form, Yahweh’s name is not only called, but also proclaimed in the form of a creed or hymn, thanksgiving, praise, and petition. Seeing that this worship tradition of “calling on the name of Yahweh” is continued in the New Testament, we should not lose sight of its theological importance and succeed it.

「남령전(南靈傳)」연구

김향남 ( Hyang Nam Kim ) 조선대학교 인문학연구소 2013 인문학연구 Vol.0 No.46

「南靈傳」은 담배를 의인화한 假傳으로 소품문에 경도되었던 李鈺문학의 실상과 심리적 지향성을 엿볼 수 있다는 점에서 주목되는 작품이다. 이옥이 「남령전」을 지은 동기는 애연가로서의 일차적 관심과 무료한 시간을 보내기 위한 유희의 수단, 혹은 문장 수련의 한 방편에서였다고 볼 수 있지만 새로운 문체, 즉 假傳에 대한 관심도 한 몫을 차지한다고 본다. 가전은 답답하고 울적한나날을 보내던 과거 준비생 이옥에게 자신의 내면을 투사할 수 있는 가장 적합한 문체로 주목되는 한편 자신의 욕망을 표현하는 데도 용이하게 판단되었을 것이다.「남령전」은 담배의 의인체인 남령이 秋心(근심)을 몰아내고 권세를 획득한 영웅담의 구조를 취한다. 그런데 남령이 몰아낸 추심의 정체는 무엇인가. 추심의 실체를 파악한다는 것은 사실상 여의치 않다. 그러나 남령의 이야기가 이옥 자신의 이야기이고 또 이옥 자신의 근심과 욕망을 이야기한 것이라면 근심의 정체는 보다 분명해진다. 근심은 욕망에서부터 비롯되는 것이며 이옥의 욕망은 다름 아닌 입신출세에 있었기 때문이다. 「남령전」에서 추심의 정체에 대한 언급은 ‘도적’이라는 단어가 전부일 뿐 구체적인 내용은 없다. 그런데 같은 시기에 쓴 「蟬告」는 당시 이옥의 고민이 어디에 있었는지를 선명하게 보여주는 글로써 근심에 대한 구체적 양상을 확인할 수 있다. 이옥은 자신이 세상에 쓰이지 못할 것임을 자탄하고 고향으로 돌아갈 것을 부르짖는다. 이러한 탄식은 오랫동안 과거 준비를 해 온 이옥에겐 더없이 참혹한 절망이요 근심이었다. 「祭文神文」은 「남령전」과 같은 시기의 것은 아니지만 이옥의 문장에 대한 고민을 보다 실감할 수 있는 글이다. 과거에 뜻을 둔 지 16년, 수많은 글을 지었지만 ‘唐의 詩도 아니고 明의 文도 아니요, 杜甫의 詩도 아니고 蘇東坡의 文章도 아닌’ 문장을 씀으로써 현실의 요구에 따르지 못하는 자신을 힐책한다. 출사의 길은 오직 과시를 치르는 것밖에 없는데 자신의 글쓰기는 자꾸 어긋나는 데다 눈에 보이는 현실 또한 만만치가 않다. 고민은 끝이 없다. 이옥은 탈주를 꿈꾼다. 이옥이 행하는 탈주의 노력은 상상의 글쓰기이다. 「남령전」은 내용상 크게 두 부분으로 나눌 수 있는데 남령이 반란을 진압하는 장면과 천군의 책문이 그것이다. 그런데 이 책문은 전체적인 사건의 진행에서 꼭 필요한 것보다 훨씬 확대되어 있으며 책문의 내용 역시 남령에 대한 치하와 포상품에 대한 묘사로 가득하다. 이는 욕망충족을 적극적으로 확대하여 행복한 상태를 최대한으로 즐기려는 작가의 의도를 반영한 결과이다. 동일구문의 반복적 나열 및 묘사의 핍진함 등은 그러한 효과를 적극 뒷받침하는 역할을 한다. 이렇듯 이옥은 표현의 묘미를 통해 욕망이 실현된 순간의 기쁨을 최대치로 끌어올려 근심으로부터의 탈주를 도모한다. 문제는 이 모든 것이 상상 속에서 일어나는 일이라는 것이다. 상상의 글쓰기는 이옥 문학에서 반복적으로 사용되는 것으로써 근심에 찬 현실로부터 벗어나 기쁨과 만족을 느낄 수 있는 또 다른 세계를 경험하는 것이다. 이는 한편 자신의 내면에 잠재한 욕망의 표출이며 동시에 탈주의 언어가 된다. Namryeongjeon is a Gajeon work that personifies tobacco and noteworthy in that it offers a peek at the actual conditions of the literature of Lee Ok devoted to Sopummun and at his psychological orientation. Lee wrote Namryeongjeon as a pastime to express his interest, to kill time as a habitual smoker, or a means of writing training. What is more important is, however, his interest in Gajeon. A fictional genre of literature that personified an object, Gajeon must have been the most appropriate literary style for Lee, who was spending suffocating and gloomy days in preparation of the state examination, to project his inner self. His experi- mental spirit for literary styles cannot be ignored, either. Namryeongjeon is in the structure of heroic epic about Namryeong, the personification of tobacco, and his adventure of driving away Chushim (apprehension) and seizing authority. Then what is the identity of Chushim driven away by him? It is not easy to delve into its identity, but it becomes clearer considering that his story is Lee Ok``s story about his apprehension and desire. Apprehension derives from desire, and Lee``s desire was oriented toward success in life. There is no specific content about the identity of Chushim in Namryeongjeon only with the word "thief." Written in the same period as Namryeongjeon, Seongo clearly shows where Lee``s worries were situated and offers some clues to check the specific patterns of his apprehension. He grieves over the possibility that he would not be utilized in the world and cries out his return to his home. His lamentation is the ultimate form of despair and apprehension to him, who had long prepared himself for the state exami- nation. Jemunshinmun offers a more solid sense about his worries over his sentences even though it was not written in the same period as Namryeongjeon. He reprimands himself in not being able to follow the needs of the times by writing sentences "that are not the poetry of Ting, the composition of Ming, the poetry of Du Fu, or the sentences of Su Dongpo" even though he composed a lot of writings for the 16 years he prepared himself for the state examination. The only way to go into governmentservice was to pass the state examination, but his writings kept deviating from it and the reality before his eyes was far from soft. There was no end to his worries. Lee dreams of escape. He makes efforts to escape in the form of imaginary writing. The content of Namryeongjeon can be divided into two major parts: they are Namryeong``s suppression of the revolt and Cheongun``s criticism,which is much more expanded than necessary in the development of the overall event and filled with descriptions about the praises and rewards for Namryeong. It reflects the author``s intention of actively expanding desire fulfillment and enjoying a state of happiness as much as possible. Repetitive enumeration of the same phrases and truthful depictions all support such effects actively. Lee attempts to escape from his apprehension by maximizing the happiness of the moment when his desire is realized through the beauty of expressions. The problem is that it all happens in his imagination. Imaginary writing is repeatedly used in Lee``s literature and helps him escape from the reality full of worries and experience another world filled with joy and satisfaction. It is the expression of his desire latent inside and, at the same time, the language of escape.

가수의 초상과 성명 보호에 관한 연구 노래연습장업을 중심으로

남기연 ( Ki Yeon Nam ) 홍익대학교 법학연구소 2013 홍익법학 Vol.14 No.2

Music industry is going to development very fast which is most main thing of entertainment industry. But, nowadays dispute between the parties are still continue. Because the music industry is diversified and changed, music performers should be recognized by the new right. Music is established by songwriter, singer, conductors, etc. The Problem is that the legitimate rights of singer and music performers, who is direct parties in the music industry, are not being protected. In order to produce the karaoke machine is paid to the songwriter compensation. However, the singer does not receive any compensation, because his voice dose not comeout in karaoke machine. The pictures and name of famous figures such as singer, sports stars are for making better corporation images and products images. Pictures and name should be used only with agreement of owner. Without agreement of singer his portrait appeared on the screen of machine. That can be the violation of portrait right. In order to select the song, singer`s name which is marked in the book play an important role. Singer also has the right to use the name. Name right and right of portraits of singer are his property rights and should be protected. When name and portraits of singer used for commercial purposes, his agreement is required. And appropriate compensation should be paid.

남병철의 혼천의 연구 I

이용삼,김상혁,남문현,LEE YONG-SAM,KIM SANG-HYUK,NAM MOON-HYON 한국천문학회 2001 Journal of The Korean Astronomical Society Vol.34 No.1

In this paper we have reconstructed an armillary sphere based on the Method of an Armillary Sphere Making described in the Volume 1 of The Collection of Writings on the Scientific Instruments-Uigijipsol (儀器輯說, two volumes) edited in the 1850's by Nam Byong-Chul (南秉哲, 1817-1863) who was a famous Korean states-man-scientist. Nam achieved convenience and accuracy in the measurements of stellar positions in the manner of selective setting the equatorial, ecliptic and horizontal poles by adding a pole axis exchange ring called Jaigeukkwon (載極圈) between the Three Arrangers of Time and Four Displacements. We made use of 3-dimensional graphic software for modelling Nam's armillary sphere which consisted of five layers-eight rings. Results of simulation showed that the pole axis exchange ring functioned properly in setting the equatorial, ecliptic and horizontal coordinates simply by exchange of positions of specified holes on the ring. We ascertained that the invention of Jaigeukkwon solved inherent problems in the conventional Chinese armillary sphere in computation of real ecliptic coordinates. It was revealed that Nam Byong-Chul made great contributions in the East Asian history of armillary sphere making.

제주 4ㆍ3을 기억하는 방법 -제주 4ㆍ3평화기념관을 중심으로

남경우 ( Nam Kyoung-woo ) 제주대학교 탐라문화연구원 2018 탐라문화 Vol.0 No.58

4ㆍ3을 지칭하는 이름은 다양했다. 그리고 다양한 이름은 각자의 방식으로 4ㆍ3을 기억한다. 4ㆍ3을 기억하고 기념하는 대표적인 장소인 제주4ㆍ3평화기념관은 4ㆍ3을 어떠한 방식으로 기억하고 있는지 살펴보았다. 제주4ㆍ3평화기념관은 스토리텔링의 형태를 취하며 4ㆍ3을 기억하였다. 그러나 과거에 ‘폭동’으로 4ㆍ3을 기억하는 방식이 지배적 담론으로 자리 잡은 후였고, 다양한 요인으로 인해서 국가가 4ㆍ3을 기억하는 틀에서 완전히 벗어나지는 못한 것을 확인하였다. 그 대표적인 사례가 ‘화해와 상생’을 강조하는 담론이었다. 4ㆍ3을 화해와 상생으로 기억하고자 하는 방식은 화해의 주체와 화해의 과정에 대한 고려가 없는 단계적 도약을 상정하고 있다. 이것은 4ㆍ3을 기억하고자 하는 사람들에게 용서를 강요하는 것이며, 나아가 4ㆍ3의 기억을 현재가 아닌 과거에 묶어두는 결과를 야기한다. 4ㆍ3에 대한 이러한 인식은 분단체제 속에서 드러나는 분단서사의 전형적인 양상이다. 분단체제의 강력한 자장 속 피해자들은 진실을 규명하고 완전한 신원을 이루는 것을 쉽게 체념할 수 있다. 그러나 4ㆍ3이 기념관이 말하는 것처럼 화해와 상생, 그리고 평화로 나아가는 길로 기억되기 위해서는 4ㆍ3에 대한 ‘고발’과 ‘동정’의 목소리가 필요하다. 이를 위해 현재의 4ㆍ3은 어떤 하나의 이름으로 고정되지 않아야 할 필요성이 있다. 많은 사람이 4ㆍ3을 다양하게 기억하는 방식, 다양한 이름과 다양한 목소리가 공존할 때, 4ㆍ3의 진정한 청산과 치유, 나아가 분단체제라는 문제적 구조의 해체를 바라볼 수 있을 것이다. In this article we looked at names referring to 4 3 and looked at how the names remember 4 3. On the extension line, Jeju 4 3 Peace Memorial Hall, which is a representative place to memorize and memorialize 4 3, tried to examine how 4 3 are remembered. Jeju 4 3 Peace Memorial Hall tried to reveal the truth of 4 3 through the way of story telling. However, in the past, the way of memorizing 4 3 by ‘riot’ became the dominant discourse, and it was confirmed that various factors did not completely remove the state from the way of memorizing 4 3. The representative case was the discourse emphasizing ‘reconciliation and co-existence’. The way to memorize 4 3 as reconciliation and co-existence assumes the leap without consideration of the subject of reconciliation and the process of reconciliation. This forces the forgiveness of those who want to memorize 4 3, and it also results in keeping memories of 4 3 bound to the past, not to the present. This perception of 4 3 is seen as a typical aspect of the division narrative revealed in the division system. In the powerful structure of the division system, the victims of 4 3 can easily forget to identify the truth and achieve full identity. In the division system, it is safe to live without telling 4 3. However, in order to be remembered as a path to peace and reconciliation and peace, it is necessary to have a voice of ‘accusation’ and ‘sympathy’ that can overcome the division system. Therefore, it is necessary that current 4 3 does not have to be fixed to any one name. When many people memorize 4 3 in various ways, when various names and various voices coexist, it will be possible to dismantle the structure of division system.

최남선의 “조선 민족”과 단군

차남희 ( Nam Heev Cha ),이지은 ( Ji Eun Yi ) 한국사회역사학회 2014 담론 201 Vol.17 No.4

이 논문은 식민시기 최남선(崔南善, 1890-1957)의 민족 개념과 그 원형으로서의 “조선 민족”을 살펴본다. 특히 최남선은 민족을 어떻게 규정했는지, 그리고이 과정에서 단군 신화가 어떻게 다루어지고 있는지를 분석한다. 최남선은 식민지상황에서 독립을 이루기 위해서는 무엇보다 민족 정체성이 확립되어야 한다고생각하였다. 각 자가 한국인임을 자각하고 알게 될 때야 독립에 대한 의지가 확고해진다는 것이다. 최남선은 이를 “시간적 광복”이라고 보았다. 이를 위해 최남선은”조선 민족”의 원형과 그 연원을 입증하려 하였다. 최남선은 민족을 종족성과 문화, 특히 종교와 언어에 근거하여 설명한다. 최남선은 고대로부터의 민족을 상정하고, 이들이 현재까지 계승되고 있음을 주장하였다. 그리고 단군 신화를 통해 “조선 민족”이 이주하여 고조선을 건국한 역사를증명하고자 했다. 단군은 조선의 민족성 중심에 있었고, 시조로서 “조선 민족”을실체화하는 구심점이었다. 최남선은 단군으로 말미암아 조선의 민중에게 잠재되어있는 “불함신앙”을 일깨우고, 개개인 모두가 자기 각성을 통해 “조선 민족”으로부활할 것을 기대하였다. 이것이 곧 “민족 완성”이며 조선의 독립을 가능하게 하는선결 조건이라고 보았기 때문이다. This paper examines Choe Nam-Seon”s concept of the “Chosun nation” asthe archetype of Korean national identity. In particular, it focuses on how ChoeNam-Seon defines the nation and how he interprets the myth of “Dangun”-themythical figure who is believed to have founded the ancient Chosun,”Gochosun”. He argues that the first step to becoming independent from theJapanese rule is to establish a national identity because a strong desire forindependence results from a strong national identity as “the Chosun nation”. Byusing the myth of “Dangun,” he asserts that the “Chosun nation” has existed sincethe ancient period, “Dangun” has established “Gochosun”, and the nationalidentity has been succeeded to the presence. Therefore, Choe believed that thenational identity can be established through “Dangun” as the center of the”Chosun nation.” And he expected to make the people of Chosun aware of”Bulham faith” that was latent in them by “Dangun,” for he regarded it as theperfection of nation and a postulation for independence.

‘연암(燕巖)’이라는 고전의 형성과 그 기원(1)

김남이(Nam-Yi, Kim) 어문연구학회 2008 어문연구 Vol.58 No.-

Yeonam Ji-Won Park is widely remembered as a practical scientist and as a author of social criticism. Until now, 'Yeonam' along with other Practical scientists, represented modern way of thinking and also hallmarked the existence of the 'novelist', which entails an independent literature. This work seeks to examine the mechanism in the context and circumstance in which 'Yeonam' had developed into a classic. Yeonam's contemporaries of the 18th century who had interchanged with him and experienced his writings and thoughts all agree that he "opened a new frontier". The impact that his creative style and thinking had seems to be much more significant than could be imagined now. His works had been Heavily cited and referenced not only because of its fresh ingenuity, but also due to the great amount of knowledge they held. In the year 1900, almost 100 years after Yeonam's death, Chang-gang Taek-Young Kim published Yeonamjip twice, branding himself as a writer and ancient writing scholar superior to Yeonam. Maechon Hwang Hyun, who composed his own works to coincide with the publication of Yeonamjip showed a breakthrough in understanding through the example of Yeonam that there is not an orthodox way to literary absolution. Around 1910, Nam-Seon Cheo started a movement to excavate, preserve, and distribute Chosun's classics and to him, Yeonam's classics represented the very essence of civilized Chosun, Nam-Seon Cheo started a movement to excavate, preserve, and distribute Chosun's classics of 1910 and to him. Yeonam's classics represented the very essence of civilized Chosun. course, this was based on a nationalistic ideology and served a practical purpose. The question of what it is of Yeonam's works constitute the value of classics, had not been addressed. During the period leading to the 1920's. the works of Yeonam, oft limited by its era and complex language, had been closely analyzed, proofread, punctuated and amended to a form easy to the public In the 1930's Korean literature scholar Ki-Moon Hong, through 7 papers commenting on Park Ji won's art and thoughts, cited Park as the best literary artist of the Chosun and the Chinese cultural area. Hong, elevated Yeonam from a "classicist" to "The Polaris of Chosun literature". Other of the 1930's In-Bo Jeong, Tae-Jun Kim definitely cited and expressed "Yeonam" the way Ki-Moon Hong did. Hong showed Yeonam as the greatest man of east asia emphasizing his harsh criticism and satire of society, and his folklore of Chosun. Tae-Jun Kim showed Yeonam as Chosun's literary master and as a modern literaty genious and novelist. This is when the idea of 'Yeonam', who we recognize as a nocelist and practical scientist, had been born.

The insect community structure with indicator species along vegetation composition in Is. Nam-hae, South Korea

Jong Woo NAM,Shin Young PARK,Ik Jae CHOI,Young Min SHIN,Il-Kwon KIM 한국응용곤충학회 2015 한국응용곤충학회 학술대회논문집 Vol.2015 No.04

An insect faunal survey was carried out to investigate insect community structure along the vegetation community to monitor insect species in forest ecosystem. We performed day and night collections from June to August along three vegetation communities of Is. Nam-hae in 2014: the first stand with Pinus thunbergii, the second P. thunbergii with Quercus serrata and the third P. thunbergii with various Quercus species. In total 2,259 individuals of 532 species, 99 families, 13 orders are identified. Cluster Analyses (CA) showed that all three vegetation communities were relatively similar between vegetation community types. According to indicator species analysis (ISA) result, nine significant indicator species were identified (p < 0.05); five species were found to be affected by the vegetation cluster and four species the month cluster.

안동방언 '아재'의 분화양상과 의미범주 : 안동 소재 12姓을 대상으로 with the Object Andong's Twelve Family Names

안귀남 한국어문학회 2003 語文學 Vol.0 No.82

The meaning category of ajE(아재) mentioned in twelve family names in of Andong is the men who is a collatera1 relative hangryeol(行列) with a parent and the husband of sister. (1) Generation: the men who is a collatera1 relative(Gl) with a parent, such as a jungbu(仲父), sukbu(叔父), gyebu(季父) are called (OO)ajE. However, although a hyeongbu(형부) is Gl, he is called sEajE(새아재) as being one generation lifted. (2) Lireality and Collaterality : jungbu2, suKbu, gyebu, Jaejongsuk, wesarmchon, komobu, imobu, hyeongbu are all the collaterality. The appellation from ajE stem is the appellation reflected linear consciousness. (3) Distance of collaterality: jungbu, sukbu,, gyebu are the father's real brothers and wesamchon(외삼촌) is mother's real brother. however, jaejongSuk (재종숙부), wesamchon, komobu, imobu, hyeangbu are not father's real brothers. (4) Marriage issue: Among the father's brothers, if they are married, they are called as jageon abae and tnekho+ajE, otherwise, they called as ajE (5) Affine and consanguine: komobu(고모부), imobu(이모부), and a hyeongbu are affinal relative. Therefore, they are called sEajE with prefix sE-. (6) sex : the appellation of listener is differed by the speaker's sex. It is reflected by the consciousness to keep the social distinction between the sex. For example, men's brother-in-law is sEhyeangnim and women's brother-in-law is sEajE. (7) age : jungbu2 is called (OO)ajE which is collateral appellation in <pungsan ryussi(풍산 류씨), andong gweonssi(안동 권씨), euiseong gimssi (의성 김씨 금계)> (8) degree of kin relationship age : The one who is in the same generation of the clan with uncle and is older is called (OO)ajE. The one who is in the same generation of the clan with uncle and is younger is called (OO)ajEm (9) tone: Appellations of father's unmarried brothers is depended on tone. they are classified into ajE(LH)(2) in case of <illjik sonssi(일직 손씨)>and ajE(HL)(1)in the other family names. (10) Taekho(宅號) : It puts (OO)(Taekho) on appellations of family in order to discriminate when on the same seat an uncle or a relative of sukhang(叔行) has a lot of persons. (11) word fonnation : In case of affine, the husband of one's father's sister and the husband of sister are called stem ajE with prefis 'sE -', and in mother's side, an uncle is used prefix wE-. Among the relatives, the oldest is used prefix mat-(맏- )/keon- and surfix -m, -nim. The definitions describing the rank system by age are keon-( 큰) and jageon-( 작은)when the number of sibling is two, and 'OjjE' when more than two. To improve discrimination among the people who's in the same generation of the clan, they use 'Taekho'. (12) Uncle is not used as a name to cause a sidongsaeng(시동생) or a sisuk(시숙) in Andong's twelve family names. (13) ajE used in Andong's the family names is not at least an inhospitable term. (14) In a dictionary, meaning of ajE is used as hyeongbu or jebu. but ameaning of ajE is used as only a language to call hyeongbu' in Andong local object family name.