• (The)Study of the Eastern Classic
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• no.67
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• pp.129-171
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• 2017

The purpose of this study is to examine the academic genealogy of Hong Chan-yoo. Hong Chan-yoo was born in Majeon, Yeoncheon-gun, Gyeonggi-do, and started to learn writing at the village school. Around 20 years old, he widened his scope of academic study. This study is a part of Hong Chan-yoo's life. It reviews the relationship between Hong Chan-yoo and Jeong Byeong-jo, Lim Gyu, Jung In-boh, Lim Heung-soon and Kim Tae-sun whom he met at the hometown village school and Mijwa village school, and afterwards going up to the capital since his birth. In particular, the emphasis of this study is on examining the teachers of Mijwa and Mijwa village school because it is an important factor in clarifying the line of Hong Chan-yoo's studies. Mijwa village school confirmed that the academic genealogy of Majeon was the line of Misu Huh Mok. Next, from the activities after going up to the capital, it revealed that encountering Jung In-boh and Lim Gyu affected expanding the scope of study and facing reality without being bound to the former form. It was found that meeting Lim Heung-soon and Kim Tae-sun around Bongik-dong became the opportunity to enter the field but it needs to be reviewed more closely.

• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2015.03a
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• pp.119-122
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• 2015

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.2
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• pp.21-35
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• 2015

This study conducted a research on the position, construction of space and plants of Ten Evergreen's Garden(十靑園) and Oddly Shaped Stone Garden(怪石園) that are central gardens of Eunguhdang(恩居堂) in the poem 'Statement of Responsibility'(Heo Mok, 1595~1682) and Sochi(小痴) Heo Ryeon(許鍊)'s 'Taeyeongsipcheongwondo(漣川台嶺十靑園圖)' in order to bring light on the construction of space and characteristics of them as a garden of the deep pond, Eunguhdang that is a historic site of Misu Heo Mok(許穆, 1595~1682). The characteristics of Eunguhdang, and the meaning of it from the research are expected to be utilized as a basic data for future restoration of it. The results are as follow: In Eunghudang, there are the main building, a detached house, a separated building, and servants' quarters, and the garden consists of Ten Evergreen's Garden between the main building and a Byeolmyo(別廟), a backyard which leads to a green mountaintop, and Oddly Shaped Stone Garden including a pavilion in the front of the detached house. These gardens are thought to have utilized various oddly stones. From the analysis of existing documents such as 'Gwuimonwon(龜文園)' and several interviews, it is concluded that Gwuimunwon might have had Youngdoseo(龍圖墅) that imitated a stream, and Oddly Shaped Stone Garden might have had a garden which imitates Guimonwon standing for graffiti. The evergreen plants in Gwuimonwon correspond to the plants of Sipjangcheong(十長靑) in Youngdoseo, and through these facts, it is thought to have sought "The clean and cool". Furthermore, the diverse colors of flowering trees and flowers in Oddly Shaped Stone Garden and the surrounding of it is symbolizing dragon which is found in Gwuimonwon and that is contrasting with the evergreen plants in Gwuimonwon. The oddly shaped stones in the garden of Eunguhdang have a strange atmosphere which is felt across the whole buildings in Misu, and s a same aesthetic object that are thought to have created beauty of old greenery and antique appearance by utilizing oddly shaped stones. Misu is based on ever green plants seeking change with flowers along with stones that means spirit, body and bones, which is strengthening his intention.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.97-109
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• 2015

This study was focused on the placeness of Nogosan Dokjae-dong and rock inscription located in Jangheung-myeon, Yangju-si, Gyeonggi-do. The purpose was to reveal the implication of Nogosan and Dokjae-dong Valley in terms of Historic cultural landscape by considering the characteristics of the place and its landscape, and inferring the significance of the letters engraved on the rock. The result is as follows.10) Samgaksan is one of the five famous mountains in Korea. It is the sacred mountain that stands behind the capital city of the Joseon Dynasty that lasted for 600 years. On the other hand, the placeness of Nogosan is significant since it was the place where people used to bow low to the three great summits of Samgaksan. Furthermore, Nogosan was the perfect place to view Samgaksan that represented the Joseon spirit. Many letters were engraved on the rocks around Dokjae-dong Valley by Misu Heo Mok(許穆) as part of his memories to describe his experience in the mountain and became a scenery. Chusa(秋史) Kim Jung-Hee(金正喜) also engraved letters of 'Mongjae' on the rock that contains a double meaning. Literally, it means 'a dreaming house' However, it also implies that even just a daydream is significant in a way. These letters are presumed to be the signs that are related to Sung-Jae(性齋) Heo Jeon(許傳)'s experience in Dokjae-dong since the letters were part of his famous book title. Below these two letters, Chusa also engraved letters that describe the sexagenary cycle including the year of the rat, horse, dog, and tiger. They are regarded as the letters that describe the fate of Chusa's friend, a scholar born in May 1804. Nogosan and Dongjae-dong Valley are very significant in terms of historic cultural landscape as a viewpoint to see Samgaksan; and a place that cherishes the traces of Misu and shows common values and cohesiveness of well-known scholars of the Joseon Dynasty including Song Wol-Jae(松月齋) and Sung-Jae as a of Gihonamin(畿湖南人). The engraved letters of Chusa and Misu also implicitly demonstrates the major trends of Korea's calligraphy history.

• (The)Study of the Eastern Classic
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• no.54
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• pp.213-233
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• 2014

The present study examines Bangsanjib(舫山集, Collected Works of Bangsan) written by Heo Hun (許薰, pen name: Bangsan), a scholar of the late Joseon Dynasty. Chapter 2 reviews the author's life and his academic orientations against the backdrop of his times. Chapter 3 goes on to select some of his essays and analyze their contents and characteristics. In Chapter 2, Bangsan is portrayed as a hermit scholar who devoted his entire life to his scholarly achievements. Although he tried to develop his academic theories based on both the Geungi and Yeongnam Schools of Neo-Confucianism, the scholar was more inclined to the Geungi School. Chapter 3 analyzes Bangsan's essays in Classical Chinese with a focus on two themes: The first is the author's loyalty to the academic tradition of the Geungi School, which is demonstrated by his positivistic and pragmatic approach to philosophical issues. The second is his awareness of self-reliant national defense as is revealed by his assertion that Joseon should have knowledge, and provide education, on new weapons in order to be better equipped with such military equipment and become a powerful nation.