First, folklore does not stop at one's own (internal) orientation but has been confirmed to possess external properties as well. Such truth is evidenced by the use of the words "to be" in those that are already existing and that are not a new discovery. This has been neglected in folkloristics, and the observation of both the internal and external orientations in folklore foreshadows the fact that the realm of folkloristics will soon expand. Fakelore and folklore are two new terminologies that, having brought about excessive reactions in folkloristics in many countries, can be considered a temporary item of controversy, as in sociology and anthropology, that will expand the ontology of culture in cultural philosophy, or that is more directly related with phenomenology. Second, folklore, along with its internal and external orientations, the properties of being, is also dependent on the people and the third party. Adorno and the disciples of phenomenology and hermeneutics, who have discovered the concept, should be given credit for the idea of the third party or cultural representative. The American folklorist Dawson's explanation of fakelore and the many other theses that have been written under folklorismus are lengthy when compared to the German theses on philosophy. The involvement of the third party in the affairs of the followers of folkloristics, of the intellectuals, and of the merchants, as well as in museums and management, could be found not only in folklore but in all other aspects of culture. Thus, ideas that are more foundational and common than folkloristics are awaited. The problem, however, lies not in the distress caused by the pollution of the pure essence of folklore through third-party involvement, but in the relationship of the two. The relationship of the mediators is both timely and social. The custom could be the element that would restore the relationship of the people and the third party. Such mediators maintain equilibrium or lean towards one side. Currently, the third party has greater leverage in Korea as well as in other East Asian countries. It may seem like a paradox, but there is an overrated condition of "occupational folkloristics." With the frequent excess intervention of the third party, it is difficult to expect a reasonable dialectic premise. Although passive, John Olsen, an American folklorist, attempted to narrate it under the dialectic presumption, which can be taken from his point of view. Third, as the equilibrium between the people and the third party is broken, it becomes more certain that the people are being neglected. Whether the supplies that Yang-myung Han used for National Customs 81 (a cultural festival that was held from May 28 to June 1, 1981) were applicable only to university students at the time, and whether the "marionettes" or "beloved citizens" who could be found in various festivals in the 20th century were connected to an idea, should be given careful consideration. The Korea Folklorist Conference that was held by the Korean National Folk Museum in October 2005 depicted a "We don't have any time" stance as far as folk contents are concerned. In a similar discussion in the conference hall about Chinese folklore, an "Economic development is more needed" stance was issued, and a public official from Kamakura, Japan brought fabricated papers for UNESCO registration. The three countries revealed the problems that may arise when a third party is granted more power than the people. Hence, the neglected people will be more effectively managed under a third party, and in the creation of a new culture stratum, the third party will play the loyal part in this unchanging folkloresque comedy. The scenario for the comedy has the third party as its principal axis. Therefore, the power to gather, direct, and encourage is given to the third party. Such scenario prepares the stage for an excessive external orientation. To summarize, the above awakening gives a new discriminating eye for cultural phenomena and naturally provides a more logical method of reexamining the folkloristics research procedure and subjects. Dawsonrecognized the seriousness of the problem and insisted on standing above the volatile situation. Moreover, as is the duty of the professionals in the field of folklore, he insisted on creating new methods for research even though the bases for folklore research are diverse. In addition, Dawson stated that the philosophical purpose should be taken into consideration as far as new research methods and topics are concerned. If the philosophical purpose of a new research method or topic will not be taken into consideration, folkloristics will simply be a gathering of information and an organizing of materials. The subject of the article (the problems brought about by the adoption of an external orientation in folklore) is only the tip of the iceberg, though, as far as Dawson's assertion regarding the consideration of a new research method or topic's philosophical purpose is concerned.

First, folklore does not stop at one's own (internal) orientation but has been confirmed to possess external properties as well. Such truth is evidenced by the use of the words "to be" in those that are already existing and that are not a new discovery. This has been neglected in folkloristics, and the observation of both the internal and external orientations in folklore foreshadows the fact that the realm of folkloristics will soon expand. Fakelore and folklore are two new terminologies that, having brought about excessive reactions in folkloristics in many countries, can be considered a temporary item of controversy, as in sociology and anthropology, that will expand the ontology of culture in cultural philosophy, or that is more directly related with phenomenology. Second, folklore, along with its internal and external orientations, the properties of being, is also dependent on the people and the third party. Adorno and the disciples of phenomenology and hermeneutics, who have discovered the concept, should be given credit for the idea of the third party or cultural representative. The American folklorist Dawson's explanation of fakelore and the many other theses that have been written under folklorismus are lengthy when compared to the German theses on philosophy. The involvement of the third party in the affairs of the followers of folkloristics, of the intellectuals, and of the merchants, as well as in museums and management, could be found not only in folklore but in all other aspects of culture. Thus, ideas that are more foundational and common than folkloristics are awaited. The problem, however, lies not in the distress caused by the pollution of the pure essence of folklore through third-party involvement, but in the relationship of the two. The relationship of the mediators is both timely and social. The custom could be the element that would restore the relationship of the people and the third party. Such mediators maintain equilibrium or lean towards one side. Currently, the third party has greater leverage in Korea as well as in other East Asian countries. It may seem like a paradox, but there is an overrated condition of "occupational folkloristics." With the frequent excess intervention of the third party, it is difficult to expect a reasonable dialectic premise. Although passive, John Olsen, an American folklorist, attempted to narrate it under the dialectic presumption, which can be taken from his point of view. Third, as the equilibrium between the people and the third party is broken, it becomes more certain that the people are being neglected. Whether the supplies that Yang-myung Han used for National Customs 81 (a cultural festival that was held from May 28 to June 1, 1981) were applicable only to university students at the time, and whether the "marionettes" or "beloved citizens" who could be found in various festivals in the 20th century were connected to an idea, should be given careful consideration. The Korea Folklorist Conference that was held by the Korean National Folk Museum in October 2005 depicted a "We don't have any time" stance as far as folk contents are concerned. In a similar discussion in the conference hall about Chinese folklore, an "Economic development is more needed" stance was issued, and a public official from Kamakura, Japan brought fabricated papers for UNESCO registration. The three countries revealed the problems that may arise when a third party is granted more power than the people. Hence, the neglected people will be more effectively managed under a third party, and in the creation of a new culture stratum, the third party will play the loyal part in this unchanging folkloresque comedy. The scenario for the comedy has the third party as its principal axis. Therefore, the power to gather, direct, and encourage is given to the third party. Such scenario prepares the stage for an excessive external orientation. To summarize, the above awakening gives a new discriminating eye for cultural phenomena and naturally provides a more logical method of reexamining the folkloristics research procedure and subjects. Dawsonrecognized the seriousness of the problem and insisted on standing above the volatile situation. Moreover, as is the duty of the professionals in the field of folklore, he insisted on creating new methods for research even though the bases for folklore research are diverse. In addition, Dawson stated that the philosophical purpose should be taken into consideration as far as new research methods and topics are concerned. If the philosophical purpose of a new research method or topic will not be taken into consideration, folkloristics will simply be a gathering of information and an organizing of materials. The subject of the article (the problems brought about by the adoption of an external orientation in folklore) is only the tip of the iceberg, though, as far as Dawson's assertion regarding the consideration of a new research method or topic's philosophical purpose is concerned.