• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.188-207
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• 2013

This study looks at the costumes for the crown prince based on the Hyomyeong of 1817, a collection of the National Research Institute of Cultural Heritage. The picture of School Entrance Ceremony of the Crown Prince (王世子入學圖) does not have the crown prince in the scene. However, it can be verified through literature that there are three different costumes for the ceremony. Chulgungui(出宮儀), the ceremony's first procedure, describes the departure of the prince crown from his residence toward Sungkyunkwan (成均館) with his escorting officials. The Crown Prince wears Seoyeonbok (書筵服) during this event. When the Crown Prince arrives at Sungkyunkwan, he participates in a series of ceremonies that consist of Jackhunui (酌獻儀), Wangbokui (往復儀), Supeiui (脩弊儀), and Ipackui (入學儀). At that time, he wears a confucian scholar's uniform. After returning from Sungkyunkwan, he attends Suhaui (受賀儀), the final procedure of the Crown Prince's School Entrance, at Simindang (詩敏堂) of Changgyong Palace(昌慶宮), At this time, the price crown wears Wonyukwanbok (遠遊冠服) as he is congratulated by royal family members and high ranking officials for his entrance to Sungkyunkwan in this ceremony. This point hereby concludes this study on the historical costumes for the prince crown based on the Hyomyeong Crown Prince's School Entrance in 1817.

• Korean Journal of Heritage: History & Science
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• v.46 no.2
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• pp.150-165
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• 2013

This study aims to investigate the original position, the writer of signboard handwriting and the period of Wibongmun and Joyangru in order to restore Wibongmun and Joyangru which have been designated as tangible cultural properties (有形文化財). They also have to be moved in the Gangwon Provincial Office. Wibongmun and Joyangru were established as government offices in chuncheon(春川官衙) and they were used as attached buildings in Chunceon (春川離宮) in 1890. Wibongmun was moved to Gangwon Provincial Office 5 times and Joyangru was moved twice. In order to move them back to the original place, by using the topographic map made by the Japanese Government-General in Korea, we find out Joyangru was located in the exit of Gangwon Provincial Office and greenhouse and we also figure out Wibongmun was located in the garden. While we study historical evidence on handwriting, we also find out the handwriting of Joyangmun was written by Songhaong (松下翁) Jo, Yun-Hyeong (曺允亨). Especially, Joyangru had played a role as a government office and it may be called 'Joyangru' after reconstructing 'Joyangmun' when attached buildings were established. Through this study, we found that the first period and reason of establishing Wibongmun and Joyangru was at least before 1788. Through this study, we can find the period of both and its historic meaning more clearly.

• 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 Ginseng Culture
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• v.3
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• pp.119-131
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• 2021

The purpose of this study was to explore the characteristics of and solution to thermogenic reactions to Korean ginseng through bibliographic research. A review of bibliography on the thermogenic reaction induced by ginseng indicated that people who lack fluids, have fever in lungs, a stuffy chest, coughing up sputum, a strong pulse, and constipation due to fever in the stomach may exhibit such a reaction. In the herbal medicine book of the Qing Dynasty, Bon-Cho-Jeong-Ui (本草正義) recorded that wild simulated ginseng is slightly cold and replenishes the body's liquid reserves. The book also describes the field cultivated ginseng is slightly warm and enhancing stamina. Bon-Kyung-Bong-Won (本經逢源), Bon-Cho-Pyon-Dok (本草便讀), and Bon-Cho-Jeong-Ui were published authors in the Qing Dynasty, and they explained that ginseng fine root is bitter, supplements bodily fluids, and can be easily ingested because it is cold. Wol-Ji-In-Sam-Jeon (月池人蔘傳) and Bon-Cho-Bi-Yo (本草備要) described fresh ginseng assweet, bitter, and slightly cold in the Ming and Qing Dynasties, respectively. On the basis of this bibliographic description, the thermogenic reaction induced by Korean ginseng can be overcome by using ginseng fine root, fresh ginseng, or wild simulated ginseng. These ginseng radices are slightly cool, replenish human bodily fluids, and show the physiological effects of easy ingestion properties.

• 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 the Korean Society of Clothing and Textiles
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• v.42 no.2
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• pp.360-378
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• 2018

Noeui was a garment used for women's outfits and robes. In the late Joseon Dynasty it was a special garment that could only be worn by the class belonging to the royal family. Noeui was especially prepared as a wedding dress, and was worn by the bride at the Chinyeong ceremony on the day of the wedding ceremony. Until now, Noeui did not have in depth research at the costume history despite its importance as a royal costume in the Joseon Dynasty. Thus, based on Uigwe for the Royal Wedding Ceremony of King Injo and Queen Jangryeol (which is the only material with a diagram of Noeui and its pattern) this study historically investigated and restored the Noeui set of Queen Jangryeol, which was arranged in 1638, when King Injo and Queen Jangryeol were married. This academic study is the first to historically confirm and restore Queen Noeui's set, and rigorously analyze the historical materials as well as provide new comments on the shapes of Noeui's Git and the front side.

• Journal of the Korean Society of Costume
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• v.52 no.6
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• pp.1-13
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• 2002

This paper investigated the costumes of young girl dancers in Yon wha dae moo(연화대무: Lotus Stage dance) which were documented on the Ak-hak-guae-bum(악학궤범: Protocol of music) and the Jin-yeon-eui-guae(진연의궤: Archives of Royal Feast). The fashion of the costumes can be changed into three phases, based mainly on the changes of Hap-rip(합립: silk hat), Dan-eui(단의: long jacket) and Sang(상: apron type skirt). In the first phase the costume consisted of Hap-rip, round neck-line Dan-eui and tiered skirt decorated with pleat and Yu-so(유소: decorated cords). In the second phase. it consisted of Hap-rip, v-shape neck-line Dan-eui and skirt without pleat. In the third phase, it consisted of Yeon-wha-gwan(연화관: Lotus shape cap), round neck-line Dan-eui of later era and skirt with pleat and Yu-so. Yon-wha-dae dance appears to be adopted from Ja-ji-mu( 자지무: chinese dance) that originated in West and Central Asia. In both dances. young girl dancers danced mainly jump and spin. The costume of round neck-line Dan-eui seems to have been affected by the fashion in Dang Dynasty when young girls loved to wear Dan-ryung(단령: male coat with round neckline). And it satisfied the need of mobility for the dance which was Performed mainly with jump.

• Journal of the Korean Society of Costume
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• v.66 no.8
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• pp.123-137
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• 2016

Sa-ryae-pyeonram [四禮便覽], which was published in the late Joseon Dynasty, was representative reinterpretation book of Ga-ryae [家禮] and it was a widely used and cited in the late Joseon Dynasty. This book contains Confucian values about the ritual of Confucian scholars of Joseon Dynasty. This study is a description of historical investigation and production of men's mourning dress based on Sa-ryae-pyeonram [四禮便覽] the result, of the study shows empirical attitude of Confucian scholasr in the late Joseon Dynasty. Through industrialization, traditional culture has been able to survive through preservation. Wearing the traditional mourning dress is not the only way to embody the traditional values in the modern society. It is will be necessary to study contemporary mourning dress as a reflection of traditional value.

• Proceedings of the Korea Water Resources Association Conference
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• 2008.05a
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• pp.1359-1363
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• 2008

우리나라에서 장기지속가뭄의 사례는 문헌을 통하여 쉽게 찾아볼 수 있는데 "증보문헌비고"에 따르면 조선시대에는 100건 이상의 가뭄이 발생하였는데 평균 5년에 한번정도 발생한 것으로 나타났다. 이중 2년연속 가뭄이 15회, 3년연속가뭄이 4회, 4년연속가뭄이 1회 및 6년연속가뭄이 2회 기록되어 있다. 그러나 역사적 고증이 어려워 실제 가뭄사례는 더 심했을 것으로 판단된다. 본 연구에서는 장기지속가뭄에 대한 평가를 통하여 안정적 용수공급의 수준을 평가하고 용수공급부족 심도를 추정하기 위하여 한강수계를 대상으로 장기지속가뭄 수문시나리오를 개발하여 용수공급에 기여하고 있는 저수지 시스템에 적용하였다. 이중 장기지속가뭄수문시나리오는 한강수계를 팔당댐 상류에 대해 5개 소유역으로 구분하여 1,000년의 월 유량자료를 모의하여 30, 60, 90개월의 지속기간에 대해 50, 100 및 200년빈도에 대하여 개발하였다. 개발된 장기지속가뭄 수문시나리오에 대한 수자원평가는 화천, 소양, 충주, 충주조정지 및 팔당댐을 소유역과 수자원 시설물 구성요소로 하는 시스템을 만들어 팔당댐 기준 2011, 2016 및 2020년의 용수수요에 대하여 평가하였다. 평가모형은 동적 계획기법을 이용하였으며, 월 단위 운영을 실시하였다. 평가결과는 지속기간이 짧을수록 재현빈도가 길수록 용수공급측면에서 가뭄강도가 심한 것으로 나타났다.

• Journal of the Korean Society of Costume
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• v.57 no.2 s.111
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• pp.100-114
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• 2007

This study reports the dress style of Daesarye ceremony participants in the Yeong-Jo Era. The King Yeong-jo attending the archery practice ceremony wears Ikseonkwan(翼善冠), Golryongpo(袞龍袍), Okdae(玉帶), and Heukpihwa(黑皮靴) while royal family members and officers in the ceremony wear Heukdalryeong(黑團領). Each officer in Sangbok(常服) who shoots arrows wears a ring and a wristlet with an archery case on his waist. King's bodyguards wear Yungbok(戎服) or Sangbok(常服). Especially, Muyaebyeolgam(武藝別監) wears Hong-geon(紅巾) and a green Jikryeong(直領). Yujiang-gun(儀位軍) wear Pirip(皮笠) and Hongjuryi(紅紬衣) while Hyeopryeongun(狹輦軍) and Hyeopryeogun(狹輦軍) wear Hong-geon(紅巾), Hongyui((紅衣), Cheonghaengjeon(靑行纏), Hakchang(鶴雲), Hongmokdae(紅木帶), and Unhye(雲鞋). Gyeonmabae(牽馬陪) wear Hwangchorip(黃草笠) and Hwangyui(黃衣). Seupjeongun(拾箭軍) and Hwaekja(獲子) wear Jageon(紫巾), Jayui(紫衣), and Unhye(雲鞋). Jeonak(典樂) wears Mora- bokdu and Noksayui(綠抄衣), while Ak-kong(樂工) wear Hwahwabokdu, Hongjuyui(紅紬衣), Ojeongdae, and Heukpihwa(黑皮靴). Lastly, Hyeopryulrang(協律郎) wears Heukdalryeong(黑團領).