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I have hitherto written not a few articles about catholic missionaries: who they were, what they did, what they left concerning Korea, Koreans, and Korean religions. But always there remained some dissatisfactory and unexhausted feelings in the corner of my mind. I feared lest a kind of inertial thinking which was domesticated in observing the existence of catholic missionaries in the light of the self-other framework should operate in my religious historical worktable. That is, whatever they did, also however they thought about Korea, if we would like to explain their viewpoint or way of thinking, we should have to borrow some conceptual toolkit boxes from the alterity theory in the last stage of long drama. There is no doubt that it would be impossible to devise a proper theory for describing catholic european missionary attitude to Korea only on the basis of the concept of orientalism asserted by Edward Said. Coming up to this bottleneck, I have tried to introduce Foucaldian discoursive analysis, german Alltagsgeschichte theories, french cultural history of Roger Chartier, etc. in the studies of french catholic missionaries. For all these attempts, it was very difficult for me to relieve the ontological burden of alterity theory. Even though one analyses documents which regard Korea as a european other, e.g. barbarian or primitive people, otherwise one traces the indigenized viewpoints of catholic missionaries, to identify missionary and Korea in relation of self and other leads to making a uncrossable fire river(literally Feuerbach) between them. In this reason, I would like to shift my research paradigm from the dichotomy of self and other to the recognition of difference and possibility of cultural translation. That is to say, my intellectual concern is turned into the task of discovering the commensurability to let european missionaries and indigenous culture arrive at somewhat a mutual understanding in the arena of East Asian religious cultural circumstances. This article chose Korean-French Dictionary which was published in 1880 for the exemplary case of cultural translation. I have some ambitions for explanation about the religious and cultural consciousness of French catholic missionaries who lived and played an active role in Korean catholic church. Korean-French Dictionary gathered more than thousand words which took religious significance in the religious context of nineteenth-century Korea. I classified them into three categories; self-affirmative or tautological lexicon,other-descriptive or interpretative lexicon, and lastly self-other intermixed or generic lexicon. Each can be redefined as catholic terminology, Korean religious terminology and new religious generic terminology. We might take from that vocabulary analysis a heuristic instrument which could give an account of formation and transformation of Korean religious topography or meteorology. Additionally, I would like to give some advices to scholars of religion in Korea. They use most principal concepts of the study of religion very imprudently, e.g. religion, faith, belief, ritual, divinity, worship, scripture, superstition, heresy, etc. It is because of their lack of thoughtful and relentless inspection about the conceptual history of Korean religious terms. If students of religion in Korea could find useful implements or methodical instructions from my problematique and in my actual process of handling Korean religious data, it would be enough for me. Finally, it seems to be necessary to explain the reason why in the end of introduction I cited a short phrase from the play of Shakespeare; “God hath blessed you with a good name; to be a well-favoured man is the gift of Fortune;but to write and read comes by Nature.” (Shakespeare, Much Ado About Nothing, Act III, Scene 3). In that metaphoric quotation, what I kept in mind was Marxian insightful analysis on the relation of use-value and exchange-value. Actually it was Marx himself who paraphrased Shakespeare’s words in the last page of ‘the Commodity’, chapter I of his famous work, Das Kapital. Cultural translation resembles to the exchange of social value in its function and ultimate purpose.