The purpose of this study is to suggest a method of classical poetry education to improve the intercultural competency of Chinese advanced learners. Considering the goal of Korean language education at Chinese universities in line with the globalization trend, it is necessary to emphasize the improvement of learners' intercultural understanding skills through Korean language education. According to the core concepts of intercultural education research, it is important to consider the ‘history problem.’ From the view of phenomenology, history is understood as the meaning of subjective historical consciousness, and this historical consciousness is dominated by deep-rooted cultural traditions of individual cultures. Furthermore, it can be said that one cultural community also has historicity because all internal elements such as ‘custom’, ‘horizontal’ and ‘normality’ that make up a cultural community all have a nature of history. Intercultural universality can be reached only by understanding the cultural tradition beyond the finiteness of history from the historical consciousness encompassing one individual and one cultural community. In the Middle Ages, both Korea and China were patriarchal societies, and in this background, Kisaeng had characteristics and significance as a minority group. Compared with the other minority group, they were on the boundary line between the lowest social class and the highest scholar-gentry class by creating outstanding literary works. If the educational goal is to improve intercultural competency in Korean classical poetry education following existing research to realize intercultural education through foreign language education, an educational approach to reach the historicity of other cultures will be possible. In particular, when considering concepts such as ‘intersubjectivity’ and ‘interculturality’, which are philosophical basis of intercultural education, and ‘diversity,’ ‘others,’ ‘identity,’ ‘distatic,’ ‘decentralization’ and ‘intercultural’ of Korean and Chinese textual education. Through the analysis in this study, we can see the value that can help understand ‘otherness’ of Kisaeng group, and the approach to Kisaeng group as one of the educational content for enhancing intercultural competency is beyond important meaning. Finally, this study attempts to give some clues for the follow-up studies to combine Korean language education with intercultural education.