• Sijohaknonchong
• /
• v.20
• /
• pp.75-96
• /
• 2004

A pavilion is located in the place with beautiful scenery, which maximizes the poetical features of nature. So a scholar in the Chosun Dynasty had the dream of possessing it. This trends of the Chosun scholar resulted in producing lots of literary works related with the pavilion. In this thesis, I researched the characters of Pavilion Si-Jo in accordance with the function of pavilion. First, the pavilion, which is surrounded by the beautiful scenery, is a good place to see the beauty of nature. It is needless to walk around to see the scenery thanks to its open structure. So the feeling in the pavilion Si-Jo is distinguished from other sightseeing Si-Jos: those show the way of seeing the scenery walking here and there, but this shows the way of seeing the scenery only just looking up, looking down, and looking in the distance. Second, the pavilion functions as an academic place. In this case, it can be said that it functions like a lecture hall. It is more effective to study in the pavilion than in the closed structure, a lecture hall. Furthermore, the scholar studying in the pavilion understand the principle of nature with seeing the beautiful mountain and river, and it can be a place for growing a vast-flowing spirit. This kind of poetry has been handed down with the Chinese poetry, and the character who operated the pavilion often appears in the work. Third, the pavilion functions as a space for a fraternity or poetry circles. The poetic exchange was conducted by host of pavilion. which is the key ingredient for organizing a poetry circles. Finally, the pavilion functions as an entertainment. Although it is a space for an entertainment, there is no deviation as a man of novel birth. If the pavilion has the feature of closeness, there are sometimes works which shows the deviation of them.

• Journal of the Korean Society of Food Culture
• /
• v.4 no.3
• /
• pp.275-279
• /
• 1989

한국의 고전문학은 주로 한문으로 되어 있으며 이것은 그만큼 중국의 영향을 많이 받았다는 것을 의미한다. 그 중에서도 술과 관계된 문학에서는 그 생산에 있어 특히 누각(樓閣), 정자(亭子)라는 특수한 장소를 생각하지 않을수가 없다. 누정은 사방을 바라볼 수 있는 다락 모양의 건축물로 산수 좋은 높은 곳에 세워졌다. 이 누정(樓亭)은 문학 특히 시의 산실로서 옛날의 많은 선비들은 누정(樓亭)에 모여 의례히 술잔을 돌리면서 시회(詩會)를 열었다. 누정(樓亭)과 관계된 문학자료는 한없이 많으며 이 누정(樓亭) 문학에는 한결같이 술이 게재되어 있으므로 누정과 문학, 그리고 술은 불가분의 관계에 있다. 시조문학과 술과의 연관된 노래는 많은 부분을 차지하고 있는데 특히 시조의 대가이며 술의 달인이랄 수 있는 면앙정종순(?仰亭宗純), 송강, 정철이나 임백호(林白湖)의 시조와 고려때의 이규보(李奎報)의 시 들에서 그 면모를 엿볼 수 있다. 결국 문학과 술의 공통성은 진실에 있기 때문에 서로 가까워진 것이 아닌가 한다.

• The Journal of the Korea Contents Association
• /
• v.11 no.11
• /
• pp.482-491
• /
• 2011

Pavilion(樓亭) was a Building for rest and scene appreciation in chosun dynasty. This research was to analyze construction method and the structure of Pavilion. The detail objectives of the research was ; First, the location of Pavilion and the layout of facilities were analyzed and composition principle was found. Second, Pavilion were analyzed about dimension, form, constructive method, and structure. Pavilion location was selected on the consideration of natural condition such as configuration of the ground, climate, and scene state. The Length of Building remained until present was about 8~12m, the depth was about average 3~4m. The results of these study can give deep understand of physical structure and help to reconstruct future Pavilion.

• Korean Journal of Heritage: History & Science
• /
• v.48 no.2
• /
• pp.48-63
• /
• 2015

This study began with the purpose of awakening an interest in Korean Nu-jung and seeking application plan based on Nu-jung of Aneuisamdong. Also it intends to suggest activation plan of Nu-jung while using the culture of taste for the arts and classical scholar of ancestors with the physical place named Nu-jung as the medium. As concrete ways to activate Nu-jung, we suggested plans which use the game of go(Baduk), main material of the culture of taste for the arts and classical scholar, and increase availability by planning a program adding picturesqueness of Nu-jung. By bringing the material named the game of go(Baduk) to the place named Nu-jung, we suggested the plan capable of experiencing the culture of taste for the arts and classical scholar and also expecting local promotion and economical effect. And the plan is to design and conduct night program, 1 night 2 days program, tailored program, and so on by combining the material of the culture of taste for the arts and classical scholar with the medium named 'Dal(the moon)' in the static place named Nu-jung. The plans above are applicable to most of Nu-jung scattered all over the country, which means that we have a lot of Nu-jung in Korea and, at the same time, we have abundant contents to be used as cultural properties. Now it's important how to develop and use these contents through the connection with various academic fields in terms of managing cultural properties. By understanding the value of the original form of culture while emerging from simply using cultural properties, we can use cultural properties in a higher level. For this, preserving cultural properties should be supported by continuous interdisciplinary study.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.28 no.3
• /
• pp.1-13
• /
• 2010

This research is the semantic study on the nature cognition and lyricism of pavilion builders as reflected in the pavilion tablets in the Damyang poetry culture area built during 16th century. The names of pavilions, pavilion writings and "poetry with given theme" were studied by actual site visits. The view on the nature and aesthetic awareness of the pavilion builders at the time were explored together with surrounding landscapes. Following conclusions were drawn. 1. Pavilion names borrowed phrases from the famous historical events left by the sages. Or, they took the compliment on the beautiful nature surrounding orthe academic achievement of pavilion owners as the theme, then elaborated them with thinking based on Sung Confucianism. 2. The writings of pavilion literature were the idealistic view on the nature. They think the nature and human as "object and ego are one, object and ego communicate each other, object and ego become one". 3. The nature in the 16th century was the "principle of birth-death-grow-wither" for the intellectuals. They thought that the nature is the ultimate place to return for the realization of life with self-respect. 4. The introduction of fairy land among literary activities in the pavilion was the symbolic means healing the frustrated ego. It was confirmed that they temporarily entrusted their depressed feelings by borrowing the fairy land, far from the reality. The pavilion was the space to escape from the reality and soothe the anger and discord in the reality. 5. The pavilion literature in the Damyang poetry culture area during 16th century sang their pleasure of enjoying the beautiful scenery in the rural area using their social status. The literary works also contained their agony due to the frustration of difficulty in the realization of ideal. When the intellectuals, who already mastered literature, history and philosophy, came down to rural area, built pavilions at the location with beautiful scenery, and spent time while composing poetry, it was an escape from the burden that they should take the social responsibility as the model intellectuals of the society. The pavilions in Damyang poetry-culture area during 16th century were the idealized conceptual world and the space of awareness reflecting the philosophy and thinking of the time.

• Korean Journal of Heritage: History & Science
• /
• v.45 no.1
• /
• pp.190-217
• /
• 2012

This research has studied the building awareness of Nu-Jeong that a view of nature and aesthetic consciousness to unite the nature are inherent by considering Nu-Jeong of scholars who left fame and wealth behind and retired to hermitage in the backwoods in the 16~18 Century. This is to clarify correlation with leaving nature as it is, namely, an ideal state that scholars at the time would enjoy, through landscape awareness accepted into Nu-Jeong literature. In addition, this research has tracked the ideologic flow that acts on space formation by clarifying Korean unique meanings inherent to Nu-Jeong's cultural landscape. As a suggestion for this, the interpretation through 'Pungsu location Nu-Jeong name's analysis Nu-Jeong literature analysis', etc. was tried, so its integrated conclusion is as follows. It is not a chance that scholars of Joseon have left numerous literature works singing the nature. They already had huge interest and knowledge on the nature, and achieved active poetic exchange by sublimating the praise of nature as literature. Nu-Jeong, which was a place of exchange like this, had cleanliness of the nature and ideological purity as an oppositional space on turbid political realities. The Nu-Jeong literature drew the nature into a literature space as it is, without doing abstraction or ideation on the nature. The owner of Nu-Jeong exclusively possessed such natural landscape in grim and independent postures, so it provided a clue of Nu-Jeong cultural landscape that this research aimed to discuss. Scholars who aimed to raise wide and large vigor filled in between the sky and earth got to convince that people are born from the nature, grow in the nature and finally return to the nature. What people are born from the nature and finally return to the nature is just consistent with Taoistic and Zhua-ngzi thoughts denying human work, and leaving nature as it is or nature itself remained intact which is an ideal state. The construction at the time is a vessel containing the spirit of the times of the era. This thesis has proved that the Nu-Jeong culture of scholars located on the central line of Korean landscape was the flower of Joseon's scholar culture by interpreting it semantically.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.35 no.3
• /
• pp.76-93
• /
• 2017

This thesis recapitulates the current status of Nujeongs(樓亭) by the Han River(漢江) from the late Joseon dynasty, and to contemplate the possible options regarding their restoration. The book Yeon-gang-jeong-sa-gi(沿江亭?記) written by Eom Gyeong-su(嚴慶遂) in 1716 was selected as an object of study. After Hanyang was selected to be the capital of Joseon, Han River was considered to be the greatest venue to visit to take some time off and enjoy the view. The nobleman of the Joseon dynasty built Nujeongs around the riverside and enjoyed boating inthe current status of Nujeongs(樓亭) Han River. Eom Gyeong-su, after traveling on a boat to personally collect information, combined such information with preexisting information to create a well-organized and thorough list of the 29 Nujeongs built by the riverbank, which can be found in his book Yeon-gang-jeong-sa-gi. It is probable that a closer look into Yeon-gang-jeong-sa-gi will reveal more information regarding the general atmosphere of the era, which focused on the history and culture of Han River, and will also enable a more thorough research involving the Han River Nujeongs. The Nujeongs listed in Yeon-gang-jeong-sa-gi were analyzed in this paper. Based on the explanations found in Yeon-gang-jeong-sa-gi, the locations of the 29 Nujeongs were checked and reconfirmed, and the origins and the meanings behind their names were analyzed. In addition, the history of the Nujeongs were recapitulated with information gained from the basis of the fact that Yeon-gang-jeong-sa-gi was written in 1716, The origin of each Nujeongs were revisited, and the history of their change and demise were analyzed. Lastly, the sceneries around each Nujeongs were analyzed based on the poetries that were written and read in the respective Nujeongs, and the general taste for the arts in the era was analyzed. Some Nujeongs remain in the form of paintings, enabling us to take a closer look at the institutions and other aspects of the era. The analysis of Yeon-gang-jeong-sa-gi by this paper has revealed the location of some Han River Nujeongs that were unknown previously. Also, the revelation of some history regarding certain Nujeongs that were unknown previously has created an opportunity for the reinterpretation of the spaces surrounding Han River, and also the opportunity for a new story. Han River has lost most of its old self due to repeated exploitation. However, there are some areas where traces of the original form remains and that may be restored, and some areas may be relocated and restored based on existing paintings. Yeon-gang-jeong-sa-gi in particular may provide us with numerous possible options to reinvigorate and restructure the riverside with a more modern interpretation, especially in relation to the Han River cruise ship, as it is a book written after traveling Han River on a boat.

• 지역과문화
• /
• v.6 no.1
• /
• pp.57-80
• /
• 2019

In this study, we will investigate Nujung culutre of Seobuk-jung in Hamra, which is representative Nujung in the modern period Iksan region, and examine how to use it as local contents. Hamra, where Seobyeog-jeong is located, was an economic center in the Joseon Dynasty. Under the historical and economic background, Seobyeong-jeong was erected by Lee, Chip-chon in 1926. The study of Seobyeong-jeong and Nujung culture erected by the Landloard family of Honam in modern times can be used as an important data for understanding the Nujung culture of modern Iksan Proviance.

• 중국학논총
• /
• no.55
• /
• pp.133-153
• /
• 2017

Pavilions are aesthetic buildings harmonized with the surrounding landscape in ancient and modern time and space. They have unique open structures that were sited a short distance from a main residence. Pavilions were constructed for the purpose of resting and cultivating of minds through communion with nature. They were also established to use as places for building human network among men of letters. Pavilions are seen in China and Korea. They are called as 'Nujeong' in Korea. Nujeongs are not only for resting, but also for aesthetic thinking of ancient Korean writers. They are generally designed to provide visitors with a space where they can rest physically as well as spiritually and stimulate their own imaginations. Phrases that are widely used on the signboards of Nujeongs are Huehuejeong(休休亭), Manhuejeong(萬休亭), Sigyoungjeong(息影亭), Nongwoljeong(弄月亭), Gunzijeong(君子亭), Geoyeonjeong(居然亭).

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.39 no.4
• /
• pp.66-76
• /
• 2021

The purpose of this study was to analyze the transition process of Gyeongpo lake and to analyze the viewing characteristics of each period in the pavilion. The view characteristics at pavilion were analyzed by overlapping classification maps of landscape types by period with the view range map from pavilion. The circumference and area of Gyeongpo lake have been reduced to 15.2km and 3.9km² in the 1750s, 9.0km and 1.7km² in the 1933, and now 4.41km and 1.0km². By period, the largest decrease in the proportion of Gyeongpo lake viewed from Pavilion was Hwanseonjeong, which decreased by 48.0% from the 1750 to 2017. Hwallaejeong, Haeunjeong, and Hohaejeong were found to be impossible to view Gyeongpo lake as some of the adjacent lakes were changed to agricultural land. Pavilion has great significance as a space for traditional culture created in the background of humanities and natural environments. For the succession and development of Pavilion culture, it is necessary to use it as a cultural resource, to continuously manage the building, and to partially restore Gyeongpo lake considering the function of each pavilion.