• 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.

• Proceedings of the Korea Contents Association Conference
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• 2014.11a
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• pp.117-118
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• 2014

본 연구에서는 조선시대 정원 관련 문헌의 분석을 통해 정원문화에서 나타나는 전환기적 양상을 살펴보고자 진행되었다. 자료의 분석결과 산수에 의탁하는 귀거래의 희구는 한양으로의 문물 집중현상으로 도시 속의 전원을 선호하는 양상을 보이고 있었다. 또한 정원문화로써 이전시기 완물상지로 여겨지던 화목이나 화훼에 대한 애호와 석가산의 조성이나 산수화를 통한 고동서화의 취미로써 산수애호사상과 함께 자신이 선호하는 요소를 가까이 두고 즐기고자 했던 와유문화의 완성기로 대별되었다. 이는 조선후기의 정원문화가 자연관의 변화나 기존의 문화가 완성되는 형태로 이전시기와는 다른 양상을 보이고 있음을 알 수 있다.

• KOMUNHWA
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• no.69
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• pp.91-111
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• 2007

This paper deals with the cultural and ideoligical background of the landscape designs on Joseon blue and white porcelains in the late Joseon period, and involves the government painters in the official kiln. Dongjeongchuwol-design (동정추월문), painted the full-moon night scene of Dongjeong lake on Jeseon blue and white porcelains, was in fashion in the late Joseon period. It didn't reflected the entirely realistic subject comparing to the painting circles at that time, but the principle and aesthetic appreciation of Royal family who leaded the official kiln. And Sansuinmul-design (산수인물화). painted the man of great caliber in the ancient history with mountain scenery, was similar to the painting manuals such as Gossihwabo (고씨화보) and Dangsihwabo (당시화보). It was a counterpart of Dongjeonchuwol-design on Joseon blue and white porcelains in the late Joseon period. These designs were painted into ogival-shaped frame (릉화창) on the blue and white porcelains in most cases, and adjusted to shape of porcelain. The landscape designs on Joseon blue and white porcelains became stereotyped, involving subjects of folk painting in the late 18th Century and the early 19th Century. This essay will be just a start to research into the landscape designs on blue and white porcelains in the late Joseon period, even though we seldom find works providing strict chronology among some works to the public.

• Proceedings of the Korea Contents Association Conference
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• 2012.05a
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• pp.225-226
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• 2012

산수실경 뮤지컬 왕의 나라는 지역문화콘텐츠 경쟁력과 가능성 확보를 위한 문화콘텐츠 제작사업이다. 기존 문화자원 재생(Regeneration)을 통한 장소성 콘텐츠 제작에 따른 일자리 창출과 문화산업화를 위하여 지역모델사업으로 기획되었다. 있는 이야기, 있는 사람으로 제작된 왕의 나라 공연결과는 약 300여명의 문화적 일자리 창출과 지역경제 활성화, 48,000명의 관람객 등 지역문화콘텐츠의 가능성을 엿 본 작품이다. 향후 역사, 인물, 스토리를 중심으로 한 산수실경 뮤지컬 왕의 나라는 문화관광산업 발전에 기여하는 경상북도 대표 문화콘텐츠 아이콘이 되고자 한다.

• Korean Journal of Heritage: History & Science
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• v.9
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• pp.12-32
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• 1975

• Korean Journal of Heritage: History & Science
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• v.8
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• pp.12-32
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• 1974

• Journal of the Korean Society of Food Culture
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• v.18 no.6
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• pp.544-550
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• 2003

This study was designed to investigate the effects of Korean 1% Shanshuyu extract in Pb administered rats. Forty male Sprague-Dawley rats weighed 100 l0g were used for this experiment and divided into following 4 groups; Con(control group), Shan(1% Shanshuyu extract), Pb(1,000ppm alone lead administered group), Pb-Shan(1,000ppm alone lead administered group with 1% Shanshuyu extract group). Food intake weight and FER(Food efficiency ratio) were remarkably decreased in lead added group. Tissue weight of liver, lung, stomach, heart, kidney and spleen of lead exposed rats were reduced by 1% Shanshuyu extract group. The lead content in the rats tissue of lead alone administered group was lower than in the rats tissue of lead administered group with 1% Shanshuyu extract group. AST(Asparatate transferase) and ALT(Alanine transferase) were increased in lead-administered group and lower in the 1% Shanshuyu extract group. These results suggested that 1% Shanshuyu extract may have some protective effects from of tissue demage induce with Lead.

• 공원문화
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• s.75
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• pp.2-11
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• 1999

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.127-143
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• 2010

This research was made on the interpretation of cultural landscape elements which is shown at nature management around Gyeongcheondae managed by Udam Chae Deug-gi, scholar in Joseon dynasty. Naming the nature management and natural features not only reflected on the formation toward the view of nature by the contemporary intellectuals, but influenced on the fashion of garden culture. Udam Chae Deug-gi dwelt in the riverside of Sangju, Kyungbuk as the characteristics of hermitage and managed landscape and had a willing to live a life free from worldly cares. The Gyeongchundae 28 landscapes, which was managed by himself, represent that natural features are named on the basis of neo-confucian principle and loyalty and he imposed symbolic meaning on landscape management by practically translating his aesthetic consciousness to reality; the name of detailed landscape is largely 'loyalty to Ming dynasty and to king's order and loyalty', 'Taoism' and 'Management will of landscape' by the life of metaphor and enjoyment, and symbolizes 'Searching for learning'. In addition, by selecting 10 out of 28 landscapes around Gyeongcheondae, lyrically describing the landscape by representing the change of time, season and the climate which is the scenic term of Great 8 Sosang views in fashion at that time focusing on the place he strolled or enjoyed watching himself; it can be seen that such moves are related with the landscape management in fashion in order to understand microcosmic providence with the change of natural environment. Therefore, Udam Chaedeug-gi is regarded as the neo-confucian view of nature for which any value scholars in Joseon dynasty have to own - 'loyalty' and 'integrity' - he usually emphasized himself to name the natural features and overcome the darkness of society comparing the landscape management around Gyeongchundae he lived a life free from worldly cares to the situation of Joseon dynasty when a transition times between Ming and Chung comes from China.

• The Journal of Korean Philosophical History
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• no.32
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• pp.309-336
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• 2011

There were various linking points that connect Li xue(Neo-Confucianism) to aesthetics in Song Dynasty as following. 1. The traditional moral as "pursuing pleasure of Kong-zi and Yan Hui" 2. Esteem of "life and vitality". Scholars of Li xue in Song regarded the pleasure of acting up to "benevolence" as a beauty, and this benevolence originated in the "heaven and earth; the universe". "Benevolence", that is to say, is name of the nature that continuous reproduction breed in an endless succession by "Yin-Yang the universe", thus the natural "life and vitality" of the "heaven and earth" as the matter of course is the perfect beauty. 3. An idea of "serene contemplation". Originally the "serene contemplation" belongs to discipline of "Li xue", however simultaneously this conception was entirely applicable to aesthetic point of view. 4. Cosmological consciousness. In the same manner, the "pleasure" which is moralistic and moreover aesthetic is indivisible from cosmic contemplation itself. Because of this point, the art and aesthetics of Song Dynasty self-consciously had the cosmological consciousness in its fullness. 5. Respect of beauty of nature. Scholars of "Li xue" considered as : no matter what "Li" or "Qi" that producing all things is "coming of itself", that is by no means artificially operated or prearranged in advance. Such standpoint was applied to creative art and made art of Song Dynasty esteem beauty of nature (coming of itself) exceedingly. 6. Laying stress on "disposition". Scholars of "Li xue" ordinarily valued much of "disposition of a sage", consequently this tendency influenced on aesthetics. "disposition" indicates the whole impression that one who has appearance and the inside(personality, temper, thought, etc.) gives to others. By putting that impression into practice of art and literature, it is to materialize the works of art as a unity of form and subject, also as an expression of human existence that breathed into one's sensibility on the whole. 7. Principles of "completing inquiry", "study the laws of nature by close access" of "Li xue". These principles made art and literature of Song Dynasty take a serious view of "Li" of all over the universe, so made them close investigate things, and after all have achieved very remarkable characteristic in art and literature, especially in paintings of Song Dynasty. Theory of painting in Song Dynasty had occupied considerably high position in Chinese aesthetic history. It was positively superior to former generations no matter what in quantity or in theoretical minuteness and its systematic level. Undoubtedly the Chinese theory of painting had been achieving development time after time since Song Dynasty. However if we could make a comparison it with every single period (ex. Yuan, Ming, and Qing Dynasties), there is no prominent period than Song Dynasty in theory of paintings. Song period had number of essays of Landscape painting.