• Title/Summary/Keyword: 산수감상

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The Characters of Pavilion Si-Jo According to its Function (누정의 기능에 따른 누정시조의 특성)

  • Nam Dong-Geol
    • Sijohaknonchong
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    • v.20
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    • pp.75-96
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    • 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.

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우리 꽃, 아는 만큼 건강해진다 - 샛노란 꽃보다 아름다운 붉은 열매, 산수유

  • Kim, Won-Hak
    • 건강소식
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    • v.34 no.5
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    • pp.26-27
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    • 2010
  • 봄이면 상춘객의 발길이 전국에 머문다. 관광객들이 꽃의 아름다움에만 매몰돼 그 풍경만을 감상하고 지나치는 경우가 많지만 그 아름다움 속에는 사람들의 삶이 녹아 있다. 봄의 전령사인 노란 산수유는 꽃으로 명성을 얻고 있지만 열매는 예부터 귀한 약재로 쓰였다. 섣불리 지나칠 수 없는 산수유의 매력과 그속에 숨은 이야기를 찾아보자.

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A Study on the Reproduction Method of Oriental-painting on 3D Space in Virtual Reality - Based on the case of "Haedol landscape painting" (가상현실 속 3D 공간에서의 동양화 기법 재현방법 연구 - "해돌 산수화"의 사례를 중심으로)

  • Park, Min-Ji;Sung, Jung-Hwan
    • Journal of Korea Game Society
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    • v.19 no.3
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    • pp.33-42
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    • 2019
  • This paper is the result of research on how to represent 'Landscape' of Oriental painting in 3D space within virtual reality. Based on the similarities between the characteristics of Oriental painting and virtual reality put together three features of painting and put them into the digital content. For the expression of painting style, we produced texture, represented spaces and shadows as a content development environment, and the view point with helper storytelling.

Viewing afar of Nature and Aesthetic Character in Sijo (시조(時調)에 나타난 산수자연(山水自然)의 원망(遠望)과 그 미적(美的) 성격(性格))

  • Choi, Dong-Kook
    • Sijohaknonchong
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    • v.30
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    • pp.9-20
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    • 2009
  • The purpose of this study is to consider factors such as one's sight of viewing afar, expressional principles, and basic aesthetic category, which are treated importantly by the poets of the Joseon Dynasty era in appreciating nature. 'Afar' of the viewing afar is actual distance and aesthetic distance at the same time. Viewing afar is to find geographical features, depth, and details of a mountain, seeing the whole nature at a high place. Also, it can make possible escape from the external limitation of nature and get mental superiority and enhancement. Ultimately, viewing afar is to find out everlasting change of the nature and reason of natural creation. One's sight in viewing afar makes an appreciator's mind empty and calm, and it makes chance to harmonize human with nature. Viewing afar is to unite human nature to naturality beyond realistic value, idea, and artificiality. The mind from viewing afar has peacefulness and it is a state of serenity without any secular atmosphere. Viewing afar is an eye for beauty to leap toward an endless free state from narrow sight about objects. It rejects modification and technics in achieving an world of harmony. It means that objects should not be restrained by human's recognition. There are three expressions, which are high, horizontal, and transcendental viewing afar. The aesthetic category and beauty of peaceful mental state are realized by the expressions. The peaceful mental state makes peaceful mind from realistic conflicts and makes us experience a profound reason of nature.

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A Study on the Development of the Culture of Mental Stroll about Nature and the Building of the Traditional Landscape Architecture Space in Choseon Dynasty (조선시대 와유문화의 전개와 전통조경공간의 조성)

  • Kim, Su-Ah;Choi, Key-Soo
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.29 no.2
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    • pp.39-51
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    • 2011
  • This study is explored the relationship of cultural history between the culture of mental stroll about nature and the traditional landscape architecture spaces, which showed various aspects of developments, based on the records as to landscape architecture spaces. The philosophical view on nature was turned into the esthetic view with the mellow ripeness of multifarious cultures in Choseon period, since the life of literati had to be a comprise between the Confucius' life and the Taoist life. Around the seventeenth century, as the culture of enjoying a secluded life in city had been descended, the aspiration to appreciate nature in daily life with the changed view on nature. Those desires made the Wa-yu culture, which has a meaning of mental stroll about nature, and drew the attention and various kinds of the Wa-yu culture had bloomed. In the field of Korean literature, the record of strolling in nature had flourished, while the realistic landscape painting had emerged in the field of art. In the field of landscape architecture, the building of places where the vivid experience of nature was realized in the aspect of impressions was performed to express their utopia. Indeed, the space of traditional landscape architecture in the reality meant more than the actual nature.

Pungsu Aesthetics of Korean Traditional Garden - Focused on Kosan Yoon Sun-Do's Gardens in Mountain- (한국전통정원에 구현된 풍수미학 연구 - 고산 윤선도의 원림을 중심으로 -)

  • Sung, Jong-Sang
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.30 no.4
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    • pp.70-80
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    • 2012
  • There isn't much of discussion about survey of traditional Korean garden with a perspective of Pungsu. Strictly speaking, it is difficult to list the names of gardens in which Pungsu theory is applied. But it is necessary to study in depth the Korean garden in mountain in relation with Pungsu. The reason is as follow; First, Pung-su and gardening both reflect man's responsive attitude and approach toward nature. Second, selecting a site for a garden requires aesthetic eyes to consider the harmony with the surrounding landscape and its compositions, where the perspective of Pungsu can play as an important component at work. Third, Pungsus complementary function justifies the correlation between Pungsu and Korean gardens. Gardens can be viewed as a solution to complement negative elements of Pungsu on site. This article tries to study the relationship between Pungsu and Korean garden in mountain in terms of Pungsu aesthetics. In Kosan Yoon Sun-Do's Buyong-dong garden, excavated perspectives of Pungsu aesthetics are fell into two categories; the spatial frame based on Pungsu topography and the dimension of enjoyment through visual angles between essential points. The former can be said as Pungsu topography as a mental image which was constructed by selected points and given Pungsu meanings; the latter is visual angles between those points by which make it possible to see and enjoy in comfortable sights. In such way making and enjoying Buyong-dong garden with full of Pungsu oriented meanings and aesthetics, Kosan Yoon Sun-Do enjoyed and sublimated his experience in nature into art.

Broadening the Understanding of Sixteenth-century Real Scenery Landscape Painting: Gyeongpodae Pavilion and Chongseokjeong Pavilion (16세기(十六世紀) 실경산수화(實景山水畫) 이해의 확장 : <경포대도(鏡浦臺圖)>, <총석정도(叢石亭圖)>를 중심으로)

  • Lee, Soomi
    • MISULJARYO - National Museum of Korea Art Journal
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    • v.96
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    • pp.18-53
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    • 2019
  • The paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were recently donated to the National Museum of Korea and unveiled to the public for the first time at the 2019 special exhibition "Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea." These two paintings carry significant implications for understanding Joseon art history. Because the fact that they were components of a folding screen produced after a sightseeing tour of the Gwandong regions in 1557 has led to a broadening of our understanding of sixteenth-century landscape painting. This paper explores the art historical meanings of Gyeongpodae Pavilion and Chongseokjeong Pavilion by examining the contents in the two paintings, dating them, analyzing their stylistic characteristics, and comparing them with other works. The production background of Gyeongpodae Pavilion and Chongseokjeong Pavilion can be found in the colophon of Chongseokjeong Pavilion. According to this writing, Sangsanilro, who is presumed to be Park Chung-gan (?-1601) in this paper, and Hong Yeon(?~?) went sightseeing around Geumgangsan Mountain (or Pungaksan Mountain) and the Gwandong region in the spring of 1557, wrote a travelogue, and after some time produced a folding screen depicting several famous scenic spots that they visited. Hong Yeon, whose courtesy name was Deokwon, passed the special civil examination in 1551 and has a record of being active until 1584. Park Chung-gan, whose pen name was Namae, reported the treason of Jeong Yeo-rip in 1589. In recognition of this meritorious deed, he was promoted to the position of Deputy Minister of the Ministry of Punishments, rewarded with the title of first-grade pyeongnan gongsin(meritorious subject who resolved difficulties), and raised to Lord of Sangsan. Based on the colophon to Chongseokjeong Pavilion, I suggest that the two paintings Gyeongpodae Pavilion and Chongseokjeong Pavilion were painted in the late sixteenth century, more specifically after 1557 when Park Chung-gan and Hong Yeon went on their sightseeing trip and after 1571 when Park, who wrote the colophon, was in his 50s or over. The painting style used in depicting the landscapes corresponds to that of the late sixteenth century. The colophon further states that Gyeongpodae Pavilion and Chongseokjeong Pavilion were two paintings of a folding screen. Chongseokjeong Pavilion with its colophon is thought to have been the final panel of this screen. The composition of Gyeongpodae Pavilion recalls the onesided three-layered composition often used in early Joseon landscape paintings in the style of An Gyeon. However, unlike such landscape paintings in the An Gyeon style, Gyeongpodae Pavilion positions and depicts the scenery in a realistic manner. Moreover, diverse perspectives, including a diagonal bird's-eye perspective and frontal perspective, are employed in Gyeongpodae Pavilion to effectively depict the relations among several natural features and the characteristics of the real scenery around Gyeongpodae Pavilion. The shapes of the mountains and the use of moss dots can be also found in Welcoming an Imperial Edict from China and Chinese Envoys at Uisungwan Lodge painted in 1557 and currently housed in the Kyujanggak Institute for Korean Studies at Seoul National University. Furthermore, the application of "cloud-head" texture strokes as well as the texture strokes with short lines and dots used in paintings in the An Gyeon style are transformed into a sense of realism. Compared to the composition of Gyeongpodae Pavilion, which recalls that of traditional Joseon early landscape painting, the composition of Chongseokjeong Pavilion is remarkably unconventional. Stone pillars lined up in layers with the tallest in the center form a triangle. A sense of space is created by dividing the painting into three planes(foreground, middle-ground, and background) and placing the stone pillars in the foreground, Saseonbong Peaks in the middle-ground, and Saseonjeong Pavilion on the cliff in the background. The Saseonbong Peaks in the center occupy an overwhelming proportion of the picture plane. However, the vertical stone pillars fail to form an organic relation and are segmented and flat. The painter of Chongseokjeong Pavilion had not yet developed a three-dimensional or natural spatial perception. The white lower and dark upper portions of the stone pillars emphasize their loftiness. The textures and cracks of the dense stone pillars were rendered by first applying light ink to the surfaces and then adding fine lines in dark ink. Here, the tip of the brush is pressed at an oblique angle and pulled down vertically, which shows an early stage of the development of axe-cut texture strokes. The contrast of black and white and use of vertical texture strokes signal the forthcoming trend toward the Zhe School painting style. Each and every contour and crack on the stone pillars is unique, which indicates an effort to accentuate their actual characteristics. The birds sitting above the stone pillars, waves, and the foam of breaking waves are all vividly described, not simply in repeated brushstrokes. The configuration of natural features shown in the above-mentioned Gyeongpodae Pavilion and Chongseokjeong Pavilion changes in other later paintings of the two scenic spots. In the Gyeongpodae Pavilion, Jukdo Island is depicted in the foreground, Gyeongpoho Lake in the middle-ground, and Gyeongpodae Pavilion and Odaesan Mountain in the background. This composition differs from the typical configuration of other Gyeongpodae Pavilion paintings from the eighteenth century that place Gyeongpodae Pavilion in the foreground and the sea in the upper section. In Chongseokjeong Pavilion, stone pillars are illustrated using a perspective viewing them from the sea, while other paintings depict them while facing upward toward the sea. These changes resulted from the established patterns of compositions used in Jeong Seon(1676~1759) and Kim Hong-do(1745~ after 1806)'s paintings of Gwandong regions. However, the configuration of the sixteenth-century Gyeongpodae Pavilion, which seemed to have no longer been used, was employed again in late Joseon folk paintings such as Gyeongpodae Pavilion in Gangneung. Famous scenic spots in the Gwandong region were painted from early on. According to historical records, they were created by several painters, including Kim Saeng(711~?) from the Goryeo Dynasty and An Gyeon(act. 15th C.) from the early Joseon period, either on a single scroll or over several panels of a folding screen or several leaves of an album. Although many records mention the production of paintings depicting sites around the Gwandong region, there are no other extant examples from this era beyond the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion discussed in this paper. These two paintings are thought to be the earliest works depicting the Gwandong regions thus far. Moreover, they hold art historical significance in that they present information on the tradition of producing folding screens on the Gwandong region. In particular, based on the contents of the colophon written for Chongseokjeong Pavilion, the original folding screen is presumed to have consisted of eight panels. This proves that the convention of painting eight views of Gwangdong had been established by the late sixteenth century. All of the existing works mentioned as examples of sixteenth-century real scenery landscape painting show only partial elements of real scenery landscape painting since they were created as depictions of notable social gatherings or as a documentary painting for practical and/or official purposes. However, a primary objective of the paintings of Gyeongpodae Pavilion and Chongseokjeong Pavilion was to portray the ever-changing and striking nature of this real scenery. Moreover, Park Chung-gan wrote a colophon and added a poem on his admiration of the scenery he witnessed during his trip and ruminated over the true character of nature. Thus, unlike other previously known real-scenery landscape paintings, these two are of great significance as examples of real-scenery landscape paintings produced for the simple appreciation of nature. Gyeongpodae Pavilion and Chongseokjeong Pavilion are noteworthy in that they are the earliest remaining examples of the historical tradition of reflecting a sightseeing trip in painting accompanied by poetry. Furthermore, and most importantly, they broaden the understanding of Korean real-scenery landscape painting by presenting varied forms, compositions, and perspectives from sixteenth-century real-scenery landscape paintings that had formerly been unfound.

A Study on Design and Construction Methods of Movable Pavilions (이동식 정자의 설계 시공법 연구)

  • Lee, Jung-Han
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.37 no.4
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    • pp.51-59
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    • 2019
  • This study aims to examine the design and construction methods of movable Pavilions. Through the literature analysis, the setting up of the construction background, location and direction, size and composition, materials and construction methods were analyzed. The results are as follows; First, the movable pavilion is designed to enjoy a wide range of views. It was a creation that reflected the way in which the ideal life was pursued based on the experience of enjoying scenery rather than owning one's own house and running a pavilion. Second, the formation of movable pavilion was intended to enjoy the scenery by season without restrictions on time and place. It can also relieve the hassle of having to move tools to enjoy the wind every time. Third, the movable pavilion faces to a place with good scenery and determines its position and direction. Most of them were built on a small scale and divided the space for viewing the scenery, playing GO(Baduk), writing poems, and playing musical instruments. Also, wood was used mainly. To reduce the load, roofs and walls were constructed with light materials such as bamboo, straw, thick sheet of oil, and cotton cloth. The construction method was mainly used by the method of fastening for easy coupling and dismantling. When a building was constructed on the upper part of a ship or cart, the wooden structure of a regular pavilion was constructed. Fourth, when comparing the design and construction characteristics of ordinary pavilion and movable pavilion, the movable pavilion is easy to see for contrast purposes, so there is no limit to setting the location and direction. Instead, more stringent systems and techniques were called for, because as mobility forces should be considered, structurally measures to withstand loads, and they should satisfy their function and form as pavilion.

Cranes(Grus japonensis) Adopted as a Traditional Factor in Landscaping and Gardening Culture (전통조경요소로써 도입된 학(鶴)과 원림문화)

  • Kim, Hai-Gyoung;So, Hyun-Su
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.30 no.3
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    • pp.57-67
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    • 2012
  • This study draws the following conclusions about the nature garden culture with crane that is a dynamic landscaping factor introduced into nature garden by analyzing the literatures on cranes written and landscapes painted in Chosun Dynasty. First, crane symbolizes such Buddhist, Taoist and Confucius media as appearance of Buddha, desire for Taoist hermit world and long life, and a solitary's life of proud loneliness. It has been recorded that crane was raised from the Three Nations Era till the Japanese occupation and Confucius scholars in Chosun Dynasty opened shows concerning crane or formed literature groups enjoying poems of it, and often using crane as their denial of going into government service. Second, in order to introduce crane to nature garden, people caught wild crane and made a fence and some kind of pond for their growth. In addition, crane was strictly managed by appointed slaves and they trained crane for dancing and then tended to allow a crane to play on the yard in terms of abstract meaning or got two cranes free in consideration of their ecology. Third, for more appreciation of crane and the expression of some symbolism matching for it, both plum and pine, which mean a solitary's life and long life respectively, were planted in nature garden. And, Confucius scholars in Chosun Dynasty also enjoyed their refined tastes with appreciation, napping, reading and playing the harp, accompanied by crane. As aforementioned, Confucius scholars in Chosun Dynasty did not only draw the meaning symbolized by cranes and write poems about such symbolic meaning, but also positively introduce crane into nature garden as a dynamic landscaping factor, so that they enjoyed synesthetic senses including looks, motions and sounds of cranes for their refined tastes.

A Study of Portrait of Yang Zhuxi housed in the Palace Museum in Beijing (원대(元代)의 왕역(王繹)·예찬(倪瓚) 합작 <양죽서소상(楊竹西小像)> 연구)

  • Chang, June-gu
    • Korean Journal of Heritage: History & Science
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    • v.47 no.2
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    • pp.114-131
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    • 2014
  • The Portrait of Yang Zhuxi(楊竹西小像) at the Palace Museum in Beijing holds important significance as one of the rare portraits from Yuan Period and as a painting with a definite year of creation in 1363. It is also noteworthy in that it is the only remaining work of Wang Yi(王繹), who was one of the critical portrait painters during the second half of Yuan Period and the author of Xiexiang Mijue(寫像秘訣), the first book on the portrait theories, that it was created in conjunction with Ni Zan(倪瓚), one of the utmost landscape painters of the times, and that it was an early case of landscape and figure painting-format portraits. The figure in Portrait of Yang Zhuxi was originally known as Yang Wu(楊瑀), a high official during Yuan Period, but it was a misunderstanding on the part of Li Rihua(李日華), a literary figure from Ming Dynasty. The actual model was Yang Qian(楊謙), a reclusive literary figure in the Songjiang(松江) region. Yang Qian is estimated as one of the central figures with a high reputation in the literary community of Jiangnan those days. Portrait of Yang Zhuxi was depicted by borrowing the icon of such hermits as Su Shih(蘇軾), which seems like a proper choice to express Yang Zhuxi, a reclusive literary figure. Furthermore, the rocks and pine trees described by Ni Zan reinforced the significance of the portrait through their traditional symbolism of man of virtue and man of letters, respectively. Portrait of Yang Zhuxi used the Baimiao Manner(白描法), thus being differentiated from other portraits from the same period. Even though there is no coloring in the painting, it boasts more excellent realism than colored portraits. It expressed the body with the graceful and controlled Li Gonglin(李公麟) and Zhao Mengfu(趙孟?) style Baimiao Manner, raising its dignity further. In terms of functions, Portrait of Yang Zhuxi is strongly characterized by the appreciative function unlike other portraits focused on the ceremonial function. Being created to be viewed and appreciated by the model himself and his friends, the portrait was very significant to promote their friendship. However, there was a great intention to reflect the emotions of the model himself and his friends in the painting beyond the simple appreciation level.