• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2017.10a
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• pp.45-47
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• 2017

근대 사회로 진입을 시도하면서 서양의 근대 문물이 국내로 쏟아져 들어오게 되었다. 그 중 전등은 고종의 필요에 의해 빠르게 도입되면서 서울의 경관을 근대적으로 이행시켰다. 전등으로 인한 야간경관은 도시의 시공간적 변화를 모두 지니는 경관으로 근대도시를 이해하는 데 중요하다. 이 연구는 서울 최초의 근대적 야간경관의 형성 과정을 추적하고자 했다. 한국에서 전등이 가장 먼저 설치된 곳은 1887년 경복궁의 건청궁이었다. 하지만 고종이라는 특정 인물을 위해 만들어졌다는 점에서 일면 중세적인 성격을 지닌 경관이라 할 수 있다. 궁궐에서만 사용되었던 전등이 민간인에게까지 전파된 데에는 전차 부설이 중요한 역할을 한다. 당시 사람들에게 전차는 부국강병의 지표이자 개화된 사회의 상징이었다. 전차의 이용객이 늘어나게 되면서 운행시간은 22시까지 연장되었다. 이때 전차의 야간운행은 1900년 종로 보신각에 가로등을 설치하는 계기가 된다. 종로 가로등은 민간이 볼 수 는 최초의 근대적 야간경관이다. 종로 야간경관은 일반 백성들이 쉽게 볼 수 있었으며 당시 백성의 상권을 위하여 조성되었다는 점에서 진정한 의미에서 최초의 근대적 야간경관이라 할 수 있다.

• Journal of the Korean Geographical Society
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• v.40 no.2 s.107
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• pp.172-186
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• 2005

I examine in this paper how the contemporary sacredness of Mt. Chirisan has been modified through the reworking of the embodied experiences of the mountain. 1 examine the theme of escapism through the cases of mountain men and Chonghakdong. The two mountain men, Huh Man-Soo and Ham Tae-Sik, tacitly suggested a modem aesthetic and environmentalist view of nature by articulating a typical form of appreciating nature in a transition period from pre-modern to modern society. Mountain men mediated their own personal dreams of revitalizing the Taoist utopian place with their social practices of modernizing and democratizing the appreciation of nature. Ultimately, the appearances and practices of mountain men symbolize the end of the pre-modern geographical imagination of the mountain as distinctive plate outside society (real world). Therefore, the vision of modem civic-national landscape, national park, was made concrete at the very site where the people's dreams of utopia, the inherited sacredness of the mountain and people's religious beliefs in its protective power were terminated.

• Journal of the Korean Geographical Society
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• v.41 no.3 s.114
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• pp.301-318
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• 2006

The purpose of this paper is to study on colonial modernity of commercial space in the case of commercial companies in Kyungsung(Seoul) during Japanese colonial period. Commercial companies in Bonjung2jungmok had the greatest growth in the numbers and the scale of company's capital from 1920s to 1930s. Japanese's commercial companies had concentrated in Bonjung1jungmok and the scale of Japanese's capital had been the greatest in Hwanggumjung2jungmok. Korean merchants had tried to change their commercial organization to modern and capitalistic system in the face of infiltration of Japanese merchant capital in Kyungsung. They had established some modern stock companies and had managed a few companies of large capital such as Hwasbinyeonshejum(a multiple shop) in Jongro2jungmok. We may observe the modernity of commercial companies in some modern stock commercial companies and the activities of commercial merchants in Kyungsung. But Korean's commercial companies had been small-scale businesses in comparison with Japanese's commercial companies. Colonialism in commercial space in Kyungsung had been appeared doubly in ethnical segregation of commercial activities and the scale of commercial capital.

• Journal of architectural history
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• v.29 no.6
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• pp.41-56
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• 2020

This study attempted to clarify the modern transition process of the urban space through the construction and change of the Imperial Palace as a central facility in Seoul. The road renovation of Seoul, which started in 1895, has established a modern, circular transportation system centered on Gyeongun-gung Palace, the Imperial Palace along with the tram line. In this urban structure, the imperial palace as a central facility of the former monarchy, unlike the previous palaces, could not be located at the top of a road with a longitudinal axis, and it expanded its territory around foreign legionaries and placed a new government office around the perimeter. However, the royal palace was moved to Changdeokgung Palace in 1907 with the throne of Sunjong. With the creation of Changdeokgung, which is the periphery of Seoul, as new royal palace, the status of the imperial palace in the city was remarkably weakened, and Gyeongun-gung, located in the center of Seoul, was also reduced to the current Deoksugung area, turning into an urban facility facing a modern street.

• Journal of Digital Convergence
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• v.12 no.5
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• pp.79-87
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• 2014

In general, at the relationship between claim and obligation if debtor does not fulfill its obligations arbitrarily the creditor can claim to debtor such as lawsuit. It means, despite the debtor ordered payment through the judgment, if debtor disobey that judgment, compulsory execution can be performed by the force of the country. In the end, fulfillment of obligation is enforced by national authorities in principle. However, exceptionally, even it established as a valid debt, if debtors fulfill themselves, they may not be protected from the national authorities. That is the natural obligation. The natural obligation originated from the Roman law which enforces strict type legal system and it is exceptional phenomenon in modern civil law which is made up as that all the bonds are likely to recourse. Therefore, in Korean theory acknowledge that debt is natural obligation and there is no exception. However, there are still controversy about the presence and occurrence of natural obligation. So, in this paper, want to review about its extent and effect including the concept of natural obligation.

• The Journal of the Korea Contents Association
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• v.6 no.8
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• pp.49-56
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• 2006

Urban cmmunity films have achieved the industrial modern society's idiosyncrasy Popular films have achieved the industrial growth through city as the completion of modernization. They also have represented the social meaning of urban space, and have expanded 'their political space' This filmic challenge showed diverse negative factors which were the poor's economical difficulties, the relative robbery of their education and job, and adhered class in city through developing the urban space with were hidden beyond modernity's splendor.

• (The)Study of the Eastern Classic
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• no.37
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• pp.377-410
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• 2009

In the East Asian Confucianism society, Hakmun was aimed to bring human beings and nature into harmony, and to explore a unity between knowledge and conducts. For example, Neo-Confucianism aspired they could explain the human existence and society through a single concept of Iki(理氣, the basic principles and the atmospheric force of nature). In this philosophy, humanics and natural sciences had not been differentiated at all. The East-West cultural interchanges at the beginning of modernity caused a crack in the traditional academic concepts. Through the Hundred Days of Reform(變法自疆運動, a movement of Strenuous Efforts through Reforming the Law), the Western Affairs Movement(洋務運動) in China, Meiji Restoration(明治維新) in Japan, or Innovation Movements(開化運動) and the Patriotic Enlightenment Movement(愛國啓蒙運動) in Korea, the traditional meanings of Hakmun was degraded while it became a target of the criticism of the enlightenment movements. Accordingly, East Asians' perception of Hakmun rapidly began to change. Although there had been the Silhak(實學, practical science) movement in Korea, which tried to differentiate its conceptualization of Hakmun from that of Neo-Confucianism during the 18th and 19th century, the fundamental shift in meaning occurred with the influx of the modern Western culture. This change converted the ultimate objective of Hakmun as well as its methods and substances. The separation of humanics and natural sciences, rise in dignity of the technological sciences, and subdivision of learning into disciplines and their specialization were accelerated during the Korean enlightenment period. The inflow of the modern western science, humanized thought, and empiricism functioned as mediators in these phase and they caused an irreversible crack in the traditional academic thoughts. Confronting the western mode of knowledge, however, the East Asian intellectuals had to explain their new learning by using traditional terms and concepts; modification was unavoidable when they tried to explain the newly imported knowledge and concepts. This presentation focuses on the traditional concepts of 'gyeogchi'(格致, extending knowledge by investigating things) and 'gungni'(窮理, investigation of principles), pervasively used in philosophy, physics and many other fields of study. These concepts will mark the key point with which to trace changes of knowledge and to understand the way how the concept of Hakmun was converted into a modern one.

• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.

• Journal of Korean Classical Literature and Education
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• no.32
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• pp.327-355
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• 2016

This study aims to identify petit bourgeois desires through the characters in "Oksosun Stories" from Cheonyerok, an eighteenth-century Yadam anthology. The desires and motivations of the characters are quite secular and egocentric. Because of this, their shared characteristics are similar to those of the petit bourgeois, as neutral existence begins to emerge during the transition from feudal to modern society. The concept of petit bourgeois generally means the public and the working class of modern society. The main character's behavior in the story differs little from general petit bourgeois attitudes. An important belief in petit bourgeois is not the ruling ideology in society but the achievement and stability of realistic and ordinary desires to fulfill their lives' satisfaction. Also selfish or antisocial attitudes and boundary characteristics appear in the process, depending on whether subject having any desire. However, the character's actions are limited in the governance system of a huge reality. And It is characterized by end goal being to meet their upward mobility and stability. This corresponds with Seang's (書生) actions of turning his back on his family and country as well as promising Jaran his love; and, he redeems himself with his family and society by acquiring stability after he passed the state examination. Furthermore, the contemporary significance of this work demonstrates Seang (書生) discovering his desires for human love; therefore, in order to affirm and gratify this desire, he endures the societal state of semi-feudalism against filial duty (不孝), disloyalty (不忠), and non-chastity (不烈), and he acts independently. In addition, on the strength of his pursuit of his desires, Oksosun frees herself from the caste restraint called gisaeng (妓生) and affirms her desire to become a subject of love, but she then deviates from the social system. Moreover, the limitations and achievements of the petit bourgeois are indicated in the actions of recognizing the social threshold of their past in the process, making independent efforts using their capabilities, fulfilling success in the state examination with their intellectual capacity, and re-entering society. From the late Chosun Dynasty to modern times, there is not only the type of contemporary people who hunger for fulfillment of their personal desire and live in free will, but there is also the feudal type that is still lacking in the understanding of independent life. This is not as different as in these present times. This literature asserts the meaning of awakening one's self-existence and assigning great value to the fulfillment of self-desires against the odds that are created by socio-political, cultural, economic norms of the era. "Oksosun Story" affirms the small efforts and successes of private individuals in reality. It also validates the search for life happiness through positivity. In this sense, even the contemporary reader would derive valid meaningfulness from this literature.

• Sijohaknonchong
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• v.42
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• pp.151-185
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• 2015

The purpose of this study is to reveal the aspects of "Children" in Saseolsijo and its historical implication in Korean Classical Poetry. What was discussed can be summarized as follows: There are two types of children in Saseolsijo, one is silent, and the other is speaking. The silent child characteristics are such as being called and addressed by the poetic narrator, customary audience, passive attitude, etc. The speaking child characteristics are speaking subject, active attitude as sign of modernity. These phenomenon simply expose the differences of aesthetic order. The silent children is mainly to be utilized as a device to maximize the lyricism of the text as an ideologically product by the inner request of the poetic narrator and show identification discourse. The speaking child, gives the dynamics in text by heterogeneous discourse and informs aesthetic distance between "the reader and the text" as well and show distance discourse. These fragments from Saseolsijo's children are also found in previous genres. In the case of Hyangga, 'children' speak for solving others' desire but are targeted by poetic narrator as well. In the case of Goryosokyo, 'children' show activity and efforts to break forced silence by the poetic narrator through voluntary speaking. In Sijo's case, unlike other genres, some literary works show contents about disciplining children and the growth of children. However mostly targeted children by the poetic narrator are predominantly appeared from the discourse perspective. These aspects of children in previous genres including some of works in Saseolsijo are mainly associated with the appearance of medieval children. Unlike these, the new aspects of Saseolsijo's children show the cross-section of the signs of transition contemporary, from medieval to modern. Even if there are few literary works in these, speaking children with activity reveals novelty over medieval-imposed 'child-ness' by showing 'self', 'individual desire' strongly. This novelty is far from infants of the modern concept as naive and innocent children but these children are noted in that they show a part of modernity through various voices in the text, the comic(laughter), multiple point views, etc.