• The Journal of Korean Philosophical History
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• no.27
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• pp.145-166
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• 2009

This paper analyzes the views of Gyeongjae O Chiik on Classical Studies. O is the second son of Noju O Heesang (1763-1833). The characteristics of his views are as follows. First, unlike his father, Gyeongjae is more interested in Chinese Textual Criticism than in Hsing-li hsüeh. Therefore, he provides textual interpretation in detail with erudition in his Manrok and Munjip on the formation and problems for such classics as The Four Classics, The Classic of Poetry, The Book of Changes, The Rites of Zhou, The Book of Rites, and The Spring and Autumn Annals. Second, his openness. He didn't canonize The Book of Changes. Also, he thought that the analysis of Jeongja in his Annotation on the Book of Changes and Zhuxi's Original Interpretations, the absolute authority of the time, were not the only interpretation possible. He argued that other interpretation is possible depending on perspectives and it is desirable. We can see that Gyeongjae had transcended the world view of Zhuxi Studies. Third. he put the emphasis on the theories during the Han dynasty. He showed the inclination toward the Yuheung theories rather than Zhuxi theories in regard of the discussion of names in The Analects of Confucius. Fourth, unlike other Confucius scholars in Chosun, he showed interests in Gongyangjeon and Gokryangjeon. He compiled Gonggokmunseon with beautiful writings from both works. Fifth, he was interested in the dynamics of constant numbers. He grasped that what is important in the Book of Changes is not right principles but constant numbers and points. Thus he compiled Sangjeomyuhoe. Besides, he was also interested in the Rites of Zhou.

• Journal of Korean Medical classics
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• v.19 no.3
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• pp.198-209
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• 2006

일본적전대삼희(日本的田代三喜)(たしろさんき)재명류학후(在明留學后), 타회도일본적시후(他回到日本的時候), 종명수입(從明輸入)'이주의학(李朱醫學)'. 연후충파(然后衝破)${\ulcorner}$화제국방${\lrcorner}$, 용음양 허실(虛實) 기혈(氣血) 한열등제창료변증시치적신방법(寒熱等提倡了辯證施治的新方法). 타적도제곡환뢰도삼(他的徒弟曲宦瀨道三)(まなせどうさん)건립(建立)'거적원(居迪院)', 이보급료당시최신수평적의학(以普及了當時最新水平的醫學). 타문의거적시금(他們依据的是金) 원(元) 명시대의학(明時代醫學), 소이타문규주(所以他們叫做)'후세파(后世派)'. 이후순착복고사조적흥기(以后順着複古思潮的興起), 일본의학계야주장료척시(日本醫學系也主張了隻是)${\ulcorner}$상한론(傷寒論)${\lrcorner}$적완전사용(的完全使用), 이반대료음양오행 장부경맥적학설.유차출현료향송명의학게간이기적(由此出現了向宋明醫學揭竿而起的)'고방파(古方派)'화접수량가우점적(和接受兩家優点的)'절충파(折衷派)'. 유료중시문헌연구적(有了重視文獻硏究的)'고증파(考證派)', 유료(有了)'후세별파(后世別派)' ; 인(因)'후세파(后世派)'중류완소(中劉完素) 장종정비리고 주진형경중시이흔양방. 환유료령두접수서방의학적(還有了領頭接受西方醫學的)'한란절충파(漢蘭折衷派)'등(等). 본연구(本硏究), 향일본의학방면상의대야기리론적쟁변(向日本醫學方面上擬待惹起理論的爭辯). 고찰대(考察對)'고방파(古方派)'상대적(相對的)'후세파(后世派)', 이능료해일본한방적의학특점(以能了解日本漢方的醫學特点). 소이본론자연구병보고(所以本論者硏究幷報告) ; 규주(叫做)'후세파(后世派)'적래룡거맥, 학술요지(學術要旨), 역사적지위(歷史的地位), 지류별파적형성배경이급창시병흥복(支流別派的形成背景以及倡始幷興復)'후세파(后世派)'적대표의가(的代表醫家)'전대삼희(田代三喜)'화타도제곡직뢰도삼적생애(和他徒弟曲直瀨道三的生涯), 착작급학술특점(着作及學術特点).

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.283-291
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• 2020

Chusa is a pearl in our cultural history. His unfavorable times and circumstances made him more and more devoted, and through this, his art was able to bloom brilliantly. He was born and raised in a prestigious family, and was able to establish his academic world broadly through the encounter with Ongbanggang and Wanwon, the great masters of the Qing Dynasty culture at the time of the 20s. Particularly, his artistic activities in the area where he lived in exile allowed him to establish Chusache. He also showed the essence of his literary spirit as a picture of Sehando. Through numerous letters, he can also examine his culture, art, and thought. Furthermore, based on the archaeology of the Qing Dynasty, you can also examine the thoughts and philosophies of the real world. This article intends to examine and review the Aesthetic Sense of Chusa's literary art in terms of mentality through Sehando·Bujakrando. This is because it is judged to be an aesthetic sense that is the essence of Chusa art.

• The Journal of Korean Philosophical History
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• no.37
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• pp.159-195
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• 2013

A dispute between Zhu Xi(朱熹) and Lu Jiuyuan(陸九淵) is important on Neo-confucianism's development. The dispute causing from difference between Zhu Xi and Lu Jiuyuan's Philosophy had effected Zhu Xi and Lu Jiuyuan's each school's philosophical dispute. From Song dynasty to Ming Dynasty's most philosophers continuous disputed about Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy, but did not appreciate it because of school's prejudice. On Qing dynasty, there appeared philosophers being free or less from school's prejudice. they looked at Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy objectively. One of them was Li Fu(李?) philosopher of Lu Jiuyuan & Wang Yangming's school. He wrote Zhuziwannianquanlun("朱子晩年全論") objective investigation of Same & Difference on Zhu Xi and Lu Jiuyuan's Philosophy and reaction of Zhu Xi's school criticizing Wang Yangming's Zhuxiwannianzhunglun. Li Fu was Philosopher Lu Jiuyuan & Wang Yangming's school, but objectively compared between Zhu Xi and Lu Jiuyuan's philosophy, analysed same of Zhu Xi and Lu Jiuyuan's philosophy and attempted philosophical agreement. Li Fu's this approaching is new interpretation and isn't uncritical admission from prejudice of Lu Jiuyuan & Wang Yangming's school.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.1
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• pp.66-80
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• 2010

In this thesis, the garden remains in Dohwadong which is located in Seoul Buk-ak Mountain was examined, together with reference discovery and historical research, and onsite academic research conducted, for the purpose of studying the location of the garden remains in Dohwadong, its historical transitions and original landscape. As a result of the study, the location of the garden remains in Dohwadong was found; through the research of relevant historical sources, its historical transitions, its original landscape, and the value it has as a garden remains were examined. The following is the summary of the original form of the garden remains in Dohwadong and the value it has as a garden remains derived from this study. First, the garden remains in Dohwadong had earlier known as a remains related to the housing site of Namgon or Daeunahm. However, it has been verified that is it Dohwadong which is an original word of a royal family formed by King Kojong's order in 1889 since the characters carved on rocks which is recorded in the book of "Chong Sweh Rok" perfectly conform to those within the garden remains in Dohwadong. Second, it was learned that Dohwadong was the greatest renowned place for entertaining next to Pilundae; according to the book of "Hankyung Jiryak", the name, Dohwadong, is known to have come from the fact that there are a large number of peach trees in the area; the records of those books, "Ahjungyugoh", "Yonahmjip", etc., also state that literary men gathered in Dohwadong and held ceremonies and entertained. Third, it was learned that the garden remains in Dohwadong had been used as a place for holding ceremonies by the Ahndong Kims including Myonggongsukhyon; after Heungsundaewongun's governance, it was removed and neglected as the Ahndong Kims were purged and changed into a place for the royal family by the command of King Kojong in 1889. Fourth, Dohwadong followed the geographical features of nature, embraced the elegant surrounding scenery naturally, and gave significance to the sceneries of the season and its element and, in this way, it, as an ideal landscape model, is a valuable garden remains which realized the symbolic Dohwa landscape and presents its original scenery of the traditional garden. As mentioned above, this study, based on historical sources, has made progress in understanding the truth of the garden remains in Dohwadong and its value as a garden remains through the onsite research and academic historical investigation. However, since it is located within a military region, research was limitedly made. And also the range and structure of the garden remains was difficult to examine. Overall excavation is needed to figure out the remains and original terrain. Accordingly, in order to find out the truth of the garden remains in Dohwadong and for further preservation and application, it needs to be designated as a historical site and additional academic excavation research needs to be conducted; maintenance and preservation policies including removal of the cement and embankment, which disturb the original terrain within the remains, also need to be carried out.

• Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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• v.1
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• pp.234-257
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• 2024

Great Dharani Sutra of Undefiled Pure Light (Gwi) (LKH 10703) donated by the family of the late Lee Kun-Hee to the National Museum of Korea in 2021 is a calligraphy album consisting of sixty-two leaves compiled using butterfly binding. It contains Great Dharani Sutra of Undefiled Pure Light, "Record of the Production of Mugujeong Pagoda by the Order of King Munseong," a postscript by Kim Jeonghui, and an appreciation record by Oh Sechang. This paper has revealed that this album is identical to the material that Suematsu Yasukazu introduced in Volume 15 of the journal Cheonggu hakchong in 1934 and that it includes elaborate copies of Great Dharani Sutra of Undefiled Pure Light and "Record of the Production of Mugujeong Pagoda by the Order of King Munseong" on yellow Chinese paper, both of which were excavated from inside the Mugujeong Pagoda at Changnimsa Temple in Gyeongju in 1824. It has also reconfirmed that it is highly probable that the Great Dharani Sutra of Undefiled Pure Light that Jo Byeongsun, the former director of the Seongam Old Books Museum, unveiled in 1998, is a transcription of the original sutra excavated from Mugujeong Pagoda at Changnimsa Temple in Gyeongju. Moreover, it has concluded that the Great Dharani Sutra of Undefiled Pure Light owned by Park Cheolsang is likely to be another example of copying the transcription of the original sutra excavated from the Mugujeong Pagoda at Changnimsa Temple in Gyeongju. In the album of copies donated by the estate of Lee KunHee, six of the Chinese characters promulgated by Empress Wu were used fifteen times in total. Four of the characters of Empress Wu were utilized ten times in the Great Dharani Sutra of Undefiled Pure Light (national treasure, Bulguksa Temple collection) found among the reliquaries from the Three-story Stone Pagoda at Bulguksa Temple in Gyeongju and were also seen in the album of copies donated by the estate of Lee Kun-Hee. The use of the same characters of Empress Wu and other variant characters suggests that both the album of copies donated by the estate of Lee Kun-Hee and the Bulguksa sutra were based on an edition distributed in the Unified Silla Period during the eighth century. Kim Jeonghui confirmed the exchange of calligraphy between Korea and China through studies on bronze and stone epigraphs. He believed that the Great Dharani Sutra of Undefiled Pure Light and "Record of the Production of Mugujeong Pagoda by the Order of King Munseong" excavated from Mugujeong Pagoda at Changnimsa Temple were authentic materials showing the elegant calligraphic styles that prevailed before the Ouyang Xun style. Thus, the album of copies donated by the estate of Lee Kun-Hee holds great historical and artistic significance in that it is a rare example of Kim Jeonghui's evidential study of a transcribed sutra and an original record of the production of a pagoda from the Unified Silla period.

• Bulletin of the Society of Naval Architects of Korea
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• v.41 no.2
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• pp.100-106
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• 2004

2003년에, 충남 부여시에 건립 중인 백제역사민속박물관에 전시할 '백제사신선'에 대한 복원을 추진할 때, 백제의 해양 활동과 원양 해선에 관한 자료와 역사 고증 자료를 찾아 보았으나 설계나 조선 공작에 도움이 될 만한 자료를 국내에서는 구할 수가 없었다. 2001년 하절에 일본 신호상선대학을 방문하였을 때, 일본의 견당사선에 관한 자문을 상선학부의 송목철 명예교수와 정겸광행 교수에게 구하였던 바, [일본서기]와 회화 등에 일본의 원양해선인 견당사선에 관한 유익한 자료가 있다는 고견을 들었으며, 그 때 견당사선에 관한 참고 자료도 얻을 수 있었다. 그리고 일본의 원양 해선인 견당사선은 백제선식의 선박이라는 것을 여러 자료에서 발견하게 되었다. 이 논문에서는 일본의 견당사선의 실체를 추적하여 백제선의 선형과 선양을 도출하려 한다. (중략)

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.4
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• pp.77-86
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• 2015

The Koreanology as well as a study of the classics should start from the correct understanding of certain words or concepts. Inaccurate or even misinterpreted explanation is bound to lead to failure. If you read a classic text, if the object does not come up to indicate clearly what the bar often. Bout, are seen refer to the translation or commentary, sometimes encounter cases of very serious misunderstanding. If a simple mistake or error, and if you recognize and fix it, but eopget a big problem, described by early to conclude identified by the fact that the amount of problem becomes serious. Besides, if the trend will spread to quote it, the situation is not out of control. One sample is "Nodongchwibyeong(老松翠屛)" in "Kyoungdojapji(京都雜誌)" "Poonsock(風俗)" "Jetaek(第宅). In some places, it is called "Booyeon(附椽), it has been described elsewhere as a kind of "chwibyeong(翠屛)". This short manuscript clarified by reviewing the old literature closely, it was "songcheom", "songboong(松棚), another expression of Bungga(棚架). More precisely, it was a nickname of Hanyang Yangban in the 18th and 19th century. However, the historical research is just not as having a meaning only one explanation for the particular word. Dare to be confident that these study are meaningful. In the extremely weak division in the understanding of the original text, the cases of applying blindly without a reflection occurs frequently. This short manuscript is to give warning to recent trends. Humanities and classical field researchers made very carefully, taking into account the impact of translation and annotations, and the other branch to accommodate the research of classical humanities disciplines should try to see this information must be verified meets the facts.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.44-52
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• 2014

The purpose of this study is to investigate the tendency of the research on the traditional scenery architecture based on the old literature for the last 10 years and to suggest direction of the research on the traditional scenery through utilization of the old literature. For the tendency analysis of the research on the traditional scenery, I investigated and analyzed researches published in the Journal of the Korean Institute of Traditional Landscape Architecture between 2002 and 2012, and reviewed the utilization of the old literature about research on the traditional scenery. The number of the research papers through the old literature was two or three a year by 2009, but has increased to more than eight from 2010. The utilization tendency of the old literature was mostly to use the Korean translations or to use a collection of an individual's works after partially translating. As some of the researches were carried out only through translations even when they used the original, historical evidence on the translation of the original was insufficient. I can suggest the direction of the research on the traditional scenery by the results as follows: it is necessary to present both translation and the original and to specify the source of translation, for the efficient understanding and verification of the original. Professional translation of landscape architecture and scenery also seems to be necessary for the records of the current state. For the analysis of the old literature, as the analysis of the traditional scenery both through poetry and records facilitates assumption of the location of landscape by the abundant data, it seems to be necessary to approach research, using poetry and prose complementarily, after preparing foundation of research based on the records.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.42 no.1
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• pp.14-21
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• 2024

This research focuses on the restoration of stone structures situated within the landscaping facilities at royal palace and tomb heritages of the Joseon Dynasty, emphasizing their considerable importance in terms of scale and their contribution to the landscape's aesthetic form. The study conducts its analysis through the lens of three critical value attributes the form and design of the structures, the materials and textures used, and the traditional techniques employed. The subject of the study is the Gonshinji Pond, the pond and royal canal at Yeongneung and Nyeongneung, the royal canal at Gyeongbokgung Palace, and the flower steps at Yeongchunheon and Jipbokheon. Finding instances of stone wall repairs that complied with the established standards for cultural heritage repair proved challenging. Nonetheless, adherence to these norms and a methodical approach to deducing the original structure were evident in the most recent restoration cases. This discovery is likely to have considerable implications for the approach to future stone wall repair and restoration efforts. There's a clear need for the development of detailed guidelines and handbooks that thoroughly document the restoration process for stone walls, as outlined in repair reports.