• Korean Journal of Heritage: History & Science
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• v.34
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• pp.102-122
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• 2001

Uymsikdimibang(음식디미방) - a book written around 1670 and implying the methods of understanding the taste of food and drink - records many kinds of alcoholic drinks. it is obviously a practical problem to explain the process of brewing alcoholic drinks. However, if we intend to approach the alcoholic drinks on the practical aspect, we can not explain why many kinds of alcoholic drinks were brewed. I acknowledge only that it was true to have brewed rice wine easily on the basis of the increase of the production of rice and the two-crop farming system of rice and barley in a paddy field as well as, for many kinds of alcoholic drinks to have increased as a result of the development of brewage since the middle and second half of Chosun. It is not until we approach the alcoholic drinks of those days on the level of meaning, value, and symbol that we can get a correct answer as to why Uymsikdimibang records many kinds of alcoholic drinks. In the second half of Chosun, confucian ideology was firmly established in country village societies, the idea of clan rules was instituted, and patriarchal system was organized. Such a social atmosphere was to emphasize the practice of confucian moral principle such as performing religious service on one's ancestors and receiving a guest, and in the course of it, the alcoholic drinks were recognized as important materials all the more. It seems that the subdivision and elaborateness of the meaning of the alcoholic drinks were in progress. As a result, I think that the alcoholic drinks would vary in kind and be graded. From ancient times, the alcoholic drinks were men's favorite foods, and the significance of the authority and prestige given to the alcoholic drinks was increasingly promoted by the rise of the social position of men in the second half of Chosun under the influence of confucian ideology. Subsequently, the alcoholic drinks became symbols which represented even the family's tradition and dignity. Therefore, men born of the nobility(Yangban) tried to brew the various and dignified alcoholic drinks relatively. Through the brewage such as this, they endeavored to maintain their privilege. I think that the diversification of alcoholic drinks was developed in the process of a series of social-institutional change.

• (The)Study of the Eastern Classic
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• no.49
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• pp.39-71
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• 2012

This paper examines Jang Hyeongwang's cultural awareness and the way of practice by focusing on his spirit of humanities in relation to the understanding of territory and bibliographic materials. In fact, this starts from conflicting evaluations on Jang Hyeongwang's way of learning in the field of Korean history. Jang Hyeongwang emphasizes realization of humanity, which is considered as basic framework of culture. He claims the indivisibility of Dao(道) and culture(mun文) by arguing that almighty principle of Dao manifests itself through phenomena of culture. In other words, Dao is the root of culture and, at the same time, culture is the necessary element of making Dao valuable. Furthermore, he insists that realization of human culture is the gist of manifesting the pattern of nature. In this vein, the roles of human beings are so important in creating humanistic civilization. He considers all kinds of human affairs as the contents of humanistic culture, which are contained in six classics. Especially, He says that the moral is reality of human culture and that literature is a literal expression of humanistic spirit. Thus, he criticizes that there are literatures without moral practices. He pays a special attention to his indigenous culture. He links the cultural understanding of geography, which is the foundation of realizing humanistic spirit, to awareness of Korean territory and grasps the territory in the light of topography of geographic power. Thus, he defines it as "Central Field" which bears comparison with China (middle kingdom). With the positive understanding of his country, he insisted that Korean indigenous culture and custom are as much advanced as China and was so proud of the moral characters and norms that Korean people had formed so far. Moreover, Jang truly exhibited affection to Korean literature, which had formed through Korean history. Kim Hyu, one of his students, activates Jang's will to preservation of Korean culture. Over twenty years, Kim completed Collected Record of Korean Literatures(haedong munhon ch'ongnok 海東文獻總錄). Actually, he started the preparatory works for compiling them. We should keep in mind that this compilation was completed following Japanese Invasion of Korea in 1592. It means that he has cultural awareness of preserving Korean literal heritages. Hence, it can be evaluated as the results of the enhancement of national studies. We have seen that He truly highlights realization of humanistic spirit by insisting the practices of moral values. In fact, his mind is linked to genuine affection to Korean territory, culture and literatures. Such affection can be paraphrased as moral awareness of humanity and its practices. In conclusion, his humanistic spirit should be understood as strong belief on universality of human morality. His cultural awareness of homeland and the will to practices should be considered as cultural pride of Korean intellectual traditions rather than following Chinese culture blindly.

• Journal of Korean Library and Information Science Society
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• v.44 no.3
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• pp.447-470
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• 2013

The purpose of this study is to examine how the cultural aspects of the publication of literary collections have been changed from its time throughout the entire Joseon Dynasty. At the royal court in the early Joseon Dynasty, the need for publication of the literary collections has consistently arisen to preserve writings of the noted sages, and the Joseon government was also taking the lead and promoting the publication of the literary collections. From the 16th to the early 18th century, the publication was intensively made at the local governments led by local governors. From the 17th to the early to middle of the 18th century, the finances of local governments were limited with the changed taxation system, and there had been a dramatic decrease in the number of literary publication projects. On the other hand, with the sudden increase of the number of Seowons during the reign of King Sukjong, the focus of the literary publication was moved to Seowon from the 18th to the 19th century. After the enforcement of the Seowon Abolition Decree, the collections were still published at Seowons, however from the end of 19th century, the publication of literary collections had been explosively made by aristocrats who did not belong to the institution of Seowon or could not receive Seowon's support, which spreaded over the entire Yangban culture.

• Communications of Mathematical Education
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• v.25 no.4
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• pp.641-651
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• 2011

In 2007, a Taiwanese mathematics historian Wann-Sheng HORNG made a visit to Kyujanggak(the royal library of Joseon Dynasty) in Seoul, Korea. During this visit, he found the Korean math book An abridged version of the Joseon Mathematics (<數學節要>, Su-Hak-Jeol-Yo), which was written by Jong-Hwa AN(9 Nov 1860 - 24 Nov 1924) in 1882. Then he mentioned the possible importance of AN's book in his article in the Journal Kyujanggak(vol. 32, June 2008). Jong-Hwa AN is a Korean scholar, activist of patriotism and enlightenment in the latter era of Joseon Dynasty. He passed the last examination of Joseon Dynasty to become a high government officer in 1894. The father of the modern mathematics education in Korea, Sang-Seol LEE(1870-1917) also passed the same examination with him. It is interesting that government high officer AN and LEE both wrote mathematics books in 19th century. In this talk, we now analyze this mathematics book of Joseon written in 1882.

• (The)Study of the Eastern Classic
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• no.41
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• pp.187-209
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• 2010

This thesis to be studied conversation by writing between the medical staff of Chosun(朝鮮) and Japan in 1763. Both countries the medical staff and intellectuals meet that communication, confrontation and conflict, exchanges and cooperation in 18C. They met greeting and sing in chorus. Chosun keep checking in western medicine of Japan. They are compared to customs of two countries. Also Japanese increase interest in the Hangeul(한글). Confrontation and conflict resulted from history recognition and difference of viewpoint of two countries. Especially Kokugaku(古學) have many influence on this situation. So battle come and go to study of Ogyu Sorai(荻生?徠) and Dajai Jun(太宰純). But this situation includes Mutual misunderstanding. Because of limitation on conversation by writing. Exchanges and cooperation take shape on the medical staff that a process of ginseng(人蔘), medical treatment. And two countries promote goodwill that method of buying books in Japan and medical treatment. In conclusion, intellectuals of Chosun and Japan have some misunderstanding and distrust. but they are communication with Chinese writing that east asian's common language. Also exchange its views and information.

• 한국노년학
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• v.37 no.4
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• pp.813-833
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• 2017

The purpose of this study was to classify the results of previous studies on the cognitive function improvement program of the elderly into the cognitive impairment group and the normal group to compare the effect sizes of the groups using meta - analysis. Among the previous studies on cognitive function improvement programs reported in Korea for the last five years, 86 were selected and the effect sizes were summarized using meta-analysis. As a result of the study, the overall average effect size showed a large effect size in both groups. The effect sizes of the intervention types were high for the cognitive impairment group, and the exercise and cognitive-based interventions were similar for the normal group. The gender effect size was higher for the women with cognitive impairment group, and higher for the combined case with normal group. The effect sizes according to group size were higher for 20 persons in cognitive impairment group and higher for 21~40 persons in normal group. The total number of sessions in both groups was higher than 32 times, The number of sessions per week was 3 times for the cognitive impairment group, 4 to 6 times for the normal group. The duration of activity was 55~60 minutes in cognitive impairment group and 70~180 minutes in normal group as the number of sessions and activity time increased the effect size was higher in normal group. This study will be meaningful in that it provided basic data necessary for future program development by comparing and analyzing the effect sizes of the cognitive function improvement program type and the activity factors between the cognitive impairment group and the normal group.

• 한국노년학
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• v.38 no.1
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• pp.47-63
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• 2018

The purpose of this research was to present the basic data for developing meditation programs by verifying the effect size using meta-analysis of the results from previous studies on meditation program of the elderly. In order to analyze the effect sizes of program types, group of mediating variables and activity factors of elderly meditation programs, this study reviewed 24 precedent research that have been conducted from 2003 through April 2017 in Korea using meta-analysis and summarized the effect sizes are as follows. First, the overall average effect size was .914, which was great. Among the program types, complex meditation was 1.726, which was the greatest. Among the group of mediating variables, the positive psychological variable group had the highest in 1.368 and the gender consists only of women had the highest in .921. Secondly, concerning the activity factors, when the total number of sessions was 12~20 times(1.193), sessions per week was twice(1.254), time went for 110~120 minutes per session(1.581) and the group size was 71~100 persons(1.535) that were shown as higher effect size. Among the types of publications, articles in journals(1.062) had a higher effect size than dissertations(.817). For the organizing elderly meditation program in the future, I suggest that the program type of complex meditation, 12~20 time of total sessions, twice a week, 110~120 minutes of activity hours. At the time we entered the aged society, this study is meaningful in that it provides the basic data for future program development by confirming the effect size according to program types, mediation variables and activity factors for the meditation program performed for the elderly.

• 한국노년학
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• v.38 no.1
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• pp.65-82
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• 2018

The purpose of this study is to statistically summarize the effect sizes using meta-analysis of various Kigong programs implemented on the subject of physical health of the elderly. Including 23 academic journal studies and 11 thesis studies reported domestically until 2016, a total of 34 studies were selected and analyzed to verify the effect sizes of programs, program types, measuring variables, and activity elements. The findings are as follows. First, it was found that the programs were midium effective with overall average effect size showing .748(p<.001). A program of Tai-Chi indicated the largest effect size of .836(p<.001). In terms of measuring variables, physical strength showed the largest effect size of .806(p<.001). In terms of gender by group, it was found that groups consisting only of men indicated the largest effect size of 2.388(p<.001). As for effect size by group of disease state, normal group with showed the highest effect size of .804(p<.001). Second, in activity elements, 31~60 by the group size has the largest effect size of .873(p<.001), total number of sessions for 31~40 sessions indicated the largest effect value of .829(p<.001). As for number of sessions per week, 5 sessions showed largest effect value of .918(p<.001), in terms of activity time, 50 minutes showed large effect value of 1.391(p<.001). As summarized above, Kigong programs are midium effective for physical health of the elderly, as an activity elements to consider when configuring the program, for group size 31~60, 31~40 sessions in total, 5 sessions per week and 50 minutes per sessions were recommended.

• 한국노년학
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• v.37 no.3
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• pp.637-653
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• 2017

Meta-analysis was conducted on 56 studies published in Korea until April 2017 to systematically integrate factors of ego integrity of the elderly. The variables related to ego integrity were divided into 6 groups of variable, and the effect sizes were computed for each variable of their groups. The analysis results are as follows. First, the total effect size showed the middle effect size, and the effect size according to the variable group showed the largest effect size for the positive psychological variable group, followed by the negative psychological variable, the physical variable, the familial variable, the social variable and the demographic variable. Second, the largest effect size of the sub-variables on the each individual variable group showed positive psychological variable was life quality, negative psychological variable was depression, physical variable was health behavior, familial variable was children relationship, social variable was social support and demographic variable was economic status. As described above, suggesting that these variables may have a strong influence on ego integrity among the variables related to ego integrity because the quality of life, life satisfaction and depression were shown as the largest effective variables related to ego integrity.

• (The)Study of the Eastern Classic
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• no.67
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• pp.259-295
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• 2017

The purpose of this article is to understand Ahn Hwak(1886~1946)'s perception of national history through "History of Joseon Literature" and "History of Joseon Civilization". He presented the 'cultural history' of Joseon from a modern point of view, by exploring the mental and emotional aspects of the Korean people ingrained in the literary works from the various historical periods. He also reconstructed the national history from Gojoseon era to Joseon dynasty as a continuous 'political history'. For him, a nation was not merely a cultural community, but also a political community. His thought was that while 'culture' and 'politics' are dualistic, they should also be viewed as the two sides of the same coin. In "History of Joseon Literature", Ahn emphasized the mental 'Awakening(自覺)' of the nation. 'Awakening' is a process of universal progress in which the mind pursues freedom by freeing itself from the material bondage. In "History of Joseon Civilization", he finds history of 'Autonomy(自治)' as the characteristics of Joseon's 'history of politics'. He believes that Joseon was able evolve into 'self-aware and voluntary civilization' because of the tradition of 'Autonomy', a political system of reflecting and gathering of the will of the people. Through his two books, Ahn Hwak underlines the idea that the national history of Joseon was a history of 'Awakening', from a cultural perspective, and a history of 'Autonomy', from a political point of view. To him, 'Awakening' was a concept focused on the universality of the mind, while 'Autonomy' was a concept that emphasized the uniqueness of a nation. In sum, Ahn Hwak, through his works, tried to combine cultural universality and political identity.