• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.179-217
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• 2022

Concerning the differences in the tales between the Investigation of Historical Remains of Patriarch Jinmuk (hereafter, IHRPJ), as well as those which appear in Jeungsanist Thought and Daesoon Thought, previous studies view such differences as Jeungsan's intentional modification of the original intent of the narratives or as indicating differences in beliefs and values. This style of interpretation seeks to reconcile both Korean Buddhism and Jeungsanist and Daesoon Thought based on the premise that the former and the latter two exhibit differences in values. This study accepts the above view of the differences in description according to values. However, the differences between the tales of Jinmuk that appears in IHRPJ versus those in The Canonical Scripture can be approached from a new perspective, i.e., the differences that exist between literary and oral traditions; rather than only stemming from potential differences in the world views espoused by Buddhism and Daesoon Thought. These refer to the IHRPJ, which was constructed first as literary narratives in the 19th century; however, there was also folklore that had been handed down from the 18th century. As a result of examining the relationship between Jinmuk and Bonggok via this interpretive horizon, the contents of the IHRPJ are found to reflect the values and intentions of the intellectual class, such those held by Master Cho-ui and Kim Ki-jong, whereas oral traditions can be seen as a reflection of the hopes of the people of the late Joseon Dynasty. Jeungsan should also be interpreted as having utilized folklore in his teachings. Meanwhile, the circumstances and intentions behind publishing the IHRPJ are analyzed in the context of the text's historical background and the relationship between Confucianism and Buddhism during the 16th through 19th centuries. In particular, through the Compilations of Wandang and the collection of writings of Buddhist monastics, I have evaluated that Confucianism needed to purify and correct materials according to the ideology of the times in order to promote a spirit of morality and courtesy. Likewise, Buddhist Master Cho-Ui also embellished records to benefit Buddhism and deleted oral records that could harm the reputation of Buddhism. On the other hand, when viewing Records of Shrine Renovation and existing oral traditions, it can be shown that some Jinmuk tales existed in the 18 th century which were not included in the IHRPJ. Thereby, Jeungsan's description of Jinmuk tales can be reappraised as accepting the oral secular tradition that conveyed the wishes of the people. In other words, compared to the IHRPJ, which reflects only the harmonious content of Confucianism and Buddhism due to political and social factors, The Canonical Scripture reflects oral traditions that were widespread during the late Joseon Dynasty. As evidence, it can be suggested that there are many narratives about the relationship between Jinmuk and Bonggok that center on Bonggok's jealousy and the murder of Jinmuk. Jeungsan aimed to encompass people of all classes according to their minds and wills rather than their political positions or statuses. Therefore, Jeungsan did not need to rewrite the narrative content that had been passed down via oral tradition. Instead he embraced those narratives as a projection of the voices of the people.

• The Bulletin of The Korean Astronomical Society
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• v.46 no.2
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• pp.73.4-74
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• 2021

한국천문연구원은 2017년 제1차 구술채록사업에 이어 2020년 제2차 사업을 진행하면서 최초로 원외 원로에 대한 구술채록을 시도하였다. 국가 대표 천문연구의 산실로서 연구원 존재 의의를 확립하기 위하여 원내 원로에 국한되었던 구술자 대상을 확장한 것이다. 그 첫 외부 구술 대상자로 방득룡 전임 노스웨스턴 천문학과 교수를 선정하여 2020년 7월부터 준비단계에 들어갔다. 방득룡 전(前)교수가 첫 번째 한국천문연구원 원외 인사 구술자로 선정된 이유는, 그가 우리나라 천문대1호 망원경 구매 선정에 개입한 서신(1972년)이 자료로 남아있었기 때문이다. 한국천문연구원에서 2017년에 수행한 제1차 구술채록사업에서 구술자로 참여한 오병렬 한국천문연구원 원로가 기증한 사료들은 대부분 연구원 태동기 국립천문대 구축과 망원경 구매 관련 자료였으며 이 가운데 1972년 당시 과학기술처 김선길 진흥국장에게 Boller and Chivesns(사(社))의 반사경을 추천한 방득룡 전(前)교수의 서신은 한국 천문학 발전사에서 중요한 사료였다. 연구진은 이 자료를 시작으로, 방득룡 전(前)교수의 생존 여부와 문서고의 공기록물들에서 그의 흔적을 찾아가기 시작했다. 놀랍게도 그는 실제 세계와 한국천문연구원 문서고 깊숙이 기록물들 모두에서 상존하고 있었다. 1927년생인 방득룡 전(前)교수, Dr. John D. R.은 미국 플로리다 한 실버타운에서 건강한 정신으로 생존하여 있었고 연구진의 인터뷰에 흔쾌히 응했다. 2020년 9월 16일에 한국천문연구원 본원 세종홀 2층 회의실에서 영상통신회의로 그와의 구술인터뷰가 진행되었다. 이 구술인터뷰는 원외 인사가 대상이란 점 외에도 방법적으로는 전형적인 대면 방식이 아닌 영상 인터뷰였다는 점에서 코로나 시대의 대안이 되는 실험적 시도였다. 현대 한국천문학 발전사의 재조명 측면에서도 의미가 있었다. 1960년대 초반부터 1992년 정년퇴임까지 30년을 미국 유수 대학교 천문학과 교수로 재직하며 활발한 활동을 해 온 한국계 천문학자가 우리나라 최초 반사망원경 구매 선정에 적극 개입하였던 역사는, 공문서 자료들과 서신 사료들에 이어 그의 육성으로 나머지 의구심의 간극이 채워졌다. 또 구술자 개인이 주관적으로 중요하다고 여기는 '기억'이 중요한 아카이빙 콘텐츠 확장의 단초가 될 수 있다는 것을 보여줌으로써 구술사 연구에 있어서도 중요한 관점을 주었다. 애초 연구진이 방득룡 전(前)교수의 공식 기록에서 아카이빙의 큰 줄기로 잡았던 것은 1948년 도미, 1957년 위스콘신 대학교 천문학 박사학위 취득, 1962년부터 노스웨스턴 대학(일리노이주 에반스턴)의 천문학 교수진, 1992년 은퇴로 이어진 생애였다. 그러나 그와의 구술 준비 서신 왕래와 구술을 통하여 알게 된 그가 인생에서 중요시 여겼던 지점은, 1948년 도미 무렵 한국의 전쟁 전 상황과 당시 비슷한 시기에 유학한 한국 천문학자들의 동태, 그리고 1957년부터 1962년까지 프린스턴 대학교에서 M. Schwarzschild 교수와 L. Spitzer 교수를 보조하며 Stratoscope Project를 연구하였던 경험이었다. 기록학적 의미에서도, 전자를 통해서 그와 함께 동시대 한국 천문학을 이끌었던 인재들의 맥락정보를 얻을 수 있었으며, 후자를 통해서는 세계 천문학사에 큰 영향을 미친 석학에 대한 아카이브 정보와의 연계 지점과 방득룡 전(前)교수의 연구 근원을 찾을 수 있었다. 이들은 추후 방득룡 콘텐츠 서비스 시에 AIP, NASM, Lyman Spitzer 콘텐츠, 평양천문대, 화천조경천문대, 서울대와 연세대, 그리고 한국천문연구원까지 연계되어 전 세계 폭넓은 이용자들의 유입을 유도할 수 있는 검색 도구가 될 수 있다. 이번 방득룡 구술사 연구에서 구술자 개인의 주관적인 소회가 공식 기록이 다가갈 수 없는 역사적 실체에 일정 부분 가까울 수 있다는 것, 그리고 이를 통하여 개인의 역사는 공동체의 역사로 확장될 수 있다는 사실을 발견할 수 있었다. 또 연구진은 방득룡 전(前)교수의 회상을 통하여 구술자 개인의 시각으로 한국과 미국 천문학계의 공동체 역사를 재조명할 수 있었고, 이것을 아카이브 콘텐츠 확장 서비스에 반영할 수 있다는 기대를 가지게 되었다. 무엇보다 이 연구를 통하여 다양한 주제의 아카이브로 연동될 수 있는 주제어와 검색도구를 구술자 개인의 회상으로부터 유효하게 도출할 수 있다는 것을 확인하였다. 그리고 향후 한국천문 구술아카이브의 확장을 통하여 보다 다양한 활용과 연구 재활용의 선순환이 가능하다는 것도 알 수 있었다. 이는 최근 기록학계에서 대두되고 있는 LOD(Linked Open Data)의 방향성과도 흡사하여 한국천문학 구술사연구의 차세대 통합형 기록관리의 미래모형을 기대케 하는 대목이다.

• Korea Science and Art Forum
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• v.20
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• pp.455-464
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• 2015

As the recognition toward the Korean design education development to nurture creative talents for the future society has been expanded recently, various supports and promoting strategies are being suggested. This study suggests the orientalism-based new design education platform in design education field to nurture creative talents. To have the competitiveness of creative talent nurturing, the system and education programs to rear creative talents are required. The purpose of this study is to suggest the new platform for the change of direction in design education and search for the methods in detail. The research process can be described as following: First, this study stated about the research background and its boundary. Based on the literature review and the condition of the crisis of Korean design education (Korean Industrial Statistic Investigation), it described the current condition and the characteristics. Second, this study stated about the education which will be disappeared in the information society, the change of direction in design education, and the new platform. In the current study, the change toward the strategies that give priority to the growth strategies on the knowledge-based industry was stated. Third, this study stated about that the future design education should be centered on the orientalism-based creativity in the trend changing to the six conditions for the future talents and the beliefs and values toward Asia, and what methods should be sought to achieve this trend. It suggested focusing on the aim for the direction for College education and its program curriculums as the solutions in detail. Fourth, based on the contents stated earlier in this study, it stated synthetically the direction of practice through the network of the design cluster and derived the implications. In conclusion, based on the recent orientalism-based mind, this study suggested the ways to find the identity of Korean design education itself and have the competitiveness in design education programs. The ways to secure them is to come from the integrated system innovation of the network. By actively applying the design clusters, colleges and universities, designers, studios, government policy organizations, design institutes, corporates, media, and fairs, this study suggests the sustainable education system and the practical methods.

• Journal of Korea Entertainment Industry Association
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• v.13 no.2
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• pp.27-36
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• 2019

Today, the Korean wave headed by K-pop is newly named as 'New Korean Wave' in that it has been extended to United States, Europe and Russia. K-POP, the main player of the new Korean wave, has been successful in SNS marketing channels. Furthermore, the content of K-pop has attracted the attention of the global audience. The media and public attention on the Korean Wave is meaningful because it is not merely a cultural export. It also makes Korean people feel national pride, seeing the mental influence of its culture on other regions. Moreover, the development of the cultural industry in our society, which is different from industrial or material development, is a proof that Korean society is at the center of globalization. Until the 20th century, Korean culture had been rather receptive than dominant. In other words, it was focused more on acceptance of other cultures than active creation or outflow of its own. Now, however, K-POP is not anymore copying Western culture. It is creating its own unique characters, which makes K-pop very competitive. Korean culture has been formed for a long time in Korea's unique historical background. Korean popular culture also has to establish a solid foothold in world markets through its distinctive and traditional feature. The positive consumer response to Korean pop culture will create the added value of Korean contents and their derivatives, which will heighten Korea's national image also. In other words, if traditional art and K-POP are converged and equipped with our own unique and highly artistic culture, they will take the lead in the global cultural art market. In this study, we will recognize the possibility, growth and development of K-pop culture and analyze the cases of combining K-pop and Korean traditional art. First, we have to blend traditional art and other various genres to create diverse contents, and we have to actively utilize media channels. Second, we must improve people's awareness of the copyrights of traditional art. Also, we have to mitigate the copyrights of creative dance to expand the disclosure of contents which can be utilized. Third, we have to learn about traditional arts from younger age. Fourth, we will expand traditional arts to the whole of Korean cultural policies, which can enhance the nation's cultural value and create economic benefits. These four are expected to be effective ways to preserve the identity of traditional art and at the same time, globalize Korean culture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.4
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• pp.21-29
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• 2023

The Northern Song Dynasty, the heyday of cultural and artistic achievements, brought significant changes to the history of gardens in China. The developments and contemplations that had evolved during the previous Tang Dynasty became intertwined with literature, painting, and art, leading to garden being perceived as works of art. In particular, the emergence of Su Shi(蘇軾) that permeated literature and art during the Northern Song Dynasty, had an impact beyond individual garden creation, influencing the development of public gardens and the diversification of garden. His long exile periods served as an opportunity to understand and reflect the local culture and characteristics, influencing the development of the garden. This study focuses on the ideology of Su Shi(蘇軾) that managed various gardens, examining the relationship between his exlie life and ideology. To do so, the study examines the form of the literati's gardens managed by Su Shi(蘇軾), with a particular emphasis on the Baiheju(白鶴居) garden in Huizhou, revealing the following characteristics and values. First, Su Shi(蘇軾), who was proficient in the Three Houses: Confucianism, Buddhism, and Taoism, combined his philosophy and unique perspective techniques with the location and composition elements of Baiheju(白鶴居) to enjoy the landscape. Although the ancient residence has a simple form, it possesses expansiveness through the combination of internal and external views. The interior is designed to be perceived as a single space, but it allows overlapping experiences of space and simultaneous appreciation of different sceneries. On the other hand, the spatial layout incorporates a hierarchical order to establish a sense of order. Second, the garden reflects the local characteristics, featuring numerous tropical plants and presenting vibrant and contrasting colors with structures. The planting forms embrace the concept of "huosei seikou" (活色生香) to enhance the color harmoniously. Additionally, the garden incorporates the poet's spiritual world, projecting it onto the garden as a contemplative place for spiritual nourishment and exploration of the ideal realm. For the pursuit of serenity and profound contemplation, the selected plantings are simple yet distinctive, providing rhythm and depth to the garden space. Third, Baiheju(白鶴居) has undergone changes over the years, but fundamentally, the form and elements of the garden shaped by Su Shi(蘇軾)'s descendants persist, confirming its heritage value.

• Journal of Korean Society of Forest Science
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• v.98 no.1
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• pp.66-81
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• 2009

From a new perspective of "humans and the culture of forming and conserving the environment", the sustainable forest management can be reformulated under the concept of "cultural sustainability". Cultural sustainability is based on the emphasis of the high contribution to sustainability of the culture of forming and conserving the environment. This study extracts the implications to cultural sustainability for the modern world by investigating a historical case of the culturo-social pine forestry in the Joseon period of Korea. In the legendary and recorded acts by the first king Taejo, Seonggye Yi, Korean red pine (Pinus densiflora) was the "Royal tree" of Joseon and also the "Sajik tree" related intimately with the Great Sajik Ritual valued as the top rank within the national ritual regime that sustained the Royal Virtue Politics in Confucian political ideology. Into the Neo-Confucian faith and royal rituals of Joseon, elements of geomancy (Feng shui), folk religion, and Buddhism had been amalgamated. The deities worshipped or revered at the Sajik shrine were Earth-god (Sa) and crop-god (Jik). And it is the Earth god and the concrete entity, Sajik tree, that contains the legacy of sylvan religion descended from the ancient times and had been incorporated into the Confucian faith and ritual regime. Korean red pine as the Royal-Sajik tree played a critical role of sustaining the religio-political justification for the rule of the Joseon's Royalty. The religio-political symbolism of Korean red pine was represented in diverse ways. The same pine was used as the timber material of shrine buildings established for the national rituals under Neo-Confucian faith by the royal court of Joseon kingdom before the modern Korea. The symbolic role of pine had also been expressed in the forms of royal tomb forests, the Imposition Forest (Bongsan) for royal coffin timber (Whangjangmok), and the creation, protection, conservation and bureaucratic management of the pine forests in the Inner-four and Outer-four mountains for the capital fortress at Seoul, where the king and his family inhabit. The religio-political management system of pine forests parallels well with the kingdom's economic forest management system, called "Pine Policy", with an array of pine cultivation forests and Prohibition Forests (Geumsan) in the earlier period, and that of Imposition Forests in the later period. The royal pine culture with the economic forest management system had influenced on the public consciousness and the common people seem to have coined Malrimgat, a pure Korean word that is interchangeable with the Chinesecharacter words of prohibition-cultivation land or forest (禁養地, 禁養林) practiced in the royal tomb forests, and Prohibition and Imposition Forests, which contained prohibition landmarks (Geumpyo) made of stone and rock on the boundaries. A culturo-social forestry, in which Sajik altar, royal tomb forests, Whangjang pine Prohibition and Imposition forests and the capital Inner-four and Outer-four mountain forests consist, was being put into practice in Joseon. In Joseon dynastry, the Neo-Confucian faith and royal rituals with geomancy, folk religion, and Buddhism incorporated has also played a critical humanistic role for the culturo-social pine forestry, the one higher in values than that of the economic pine forestry. The implications have been extracted from the historical case study on the Royal-Sajik tree and culturo-social forestry of Joseon : Cultural sustainability, in which the interaction between humans and environment maintains a long-term culturo-natural equilibrium or balance for many generations, emphasizes the importance that the modern humans who form and conserve environment need to rediscover and transform their culturo-natural legacy into conservation for many generations and produce knowledge of sustainability science, the transdisciplinary knowledge for the interaction between environment and humans, which fulfills the cultural, social and spiritual needs.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• Korean Journal of Heritage: History & Science
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• v.44 no.4
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• pp.172-205
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• 2011

Go bears significant meanings in terms of cultural and entertaining functions in Asia Eastern such as China and Japan. Beyond the mere entertaining level, it produces philosophical and mythic discourse as well. As a part of effort to seek an identity of Korean traditional garden culture, this study traced back to find meanings of rock-go-board and taste for the arts which ancestors pursued in playing Go game, through analysis and interpretation of correlation among origin of place name, nearby scenery, carved letters and vicinal handed-down place name. At the same time, their position, shape and location types were interpreted through comprehensive research and analysis of stone-go-boards including rock-go-board. Particularly, it focused on the rock names related to Sundoism(仙道) Ideal world, fixed due to a connection between traces of Sundoism and places in a folk etymology. Series of this work is to highlight features of the immortal sceneries, one of traditional landscaping ideals, by understanding place identity and scenic features of where the rock-go-boards are carved. These works are expected to become foundation for promotion and preservation of the traditional landscaping remains. The contents of this study could be summarized as follows; First, round stone and square board for round sky and angled land, black and white color for harmony of yin and yang and 361paths for rotating sky are symbols projecting order of universe. Sayings of Gyuljungjirak(橘中之樂), Sangsansaho(商山四皓), Nangagosa(爛柯故事) formed based on the idea of eternity stand for union of sky and sun. It indicates Go game which matches life and nature spatiotemporally and elegant taste for arts pursuing beauty and leisure. Second, the stone-go-boards found through this research, are 18 in total. 3 of those(16.1%), Gangjin Weolnamsaji, Yangsan Sohanjeong and Banryongdae ones were classified into movable Seokguk and 15(83.9%) including Banghakdong were turned out to be non-movable rock-go-boards carved on natural rocks. Third, upon the result of materializing location types of rock-go-boards, 15 are mountain stream type(83.9%) and 3 are rock peak type(16.1%). Among those, the one at Sobaeksam Sinseonbong is located at the highest place(1,389m). Considering the fact that all of 15 rock-go-boards were found at mountainous areas lower than 500m, it is recognizable that where the Go-boards are the parts of the living space, not far from secular world. Fourth, there are 7 Sunjang(巡將) Go with 17 Hwajeoms(花點), which is a traditional Go board type, but their existences, numbers and shapes of Hwajeom appear variously. Based on the fact, it is recognizable that culture of making go-board had been handed down for an extended period of time. Among the studied rock-goboards, the biggest one was Muju Sasunam[$80(82)cm{\times}80(82)cm$] while the smallest one was Yangsan Sohandjeong Seokguk ($40cm{\times}40cm$). The dimension of length and breadth are both $49cm{\times}48cm$ on average, which is realistic size for actual Go play. Fifth, the biggest bed rock, an under-masonry with carved Go-board on it, was one in Muju Sasunam[$8.7m{\times}7.5m(65.25m^2)$], followed by ones in Hoengseong Chuiseok[$7.8m{\times}6.3m(49.14m^2$] and Goisan Sungukam[$6.7m{\times}5.7m(37.14m^2)$]. Meanwhile, the smallest rock-go-board was turned out to be one in Seoul Banghak-dong. There was no consistency in directions of the Go-boards, which gives a hint that geographical features and sceneries of locations were considered first and then these were carved toward an optimal direction corresponding to the conditions. Sixth, rock-go-boards were all located in valleys and peaks of mountains with breathtaking scenery. It seems closely related to ancestors' taste for arts. Particularly, rock-go-boards are apprehended as facilities related to taste for arts for having leisure in many mountains and big streams under the idea of union of sky and human as a primitive communal line. Go became a medium of hermits, which is a traditional image of Go-game, and symbol of amusement and entertainment with the idea that Go is an essence of scholar culture enabling to reach the Tao of turning back to nature. Seventh, the further ancient time going back to, the more dreamlike the Go-boards are. It is an evident for that Sundoism, which used to be unacceptable once, became more visible and realistic. Considering the high relation between rock-go-boards and Sundoism relevant names such as Sundoism peak in Danyang Sobaeksan, 4 hermits rock in Muju and Sundoism hermit rock in Jangsu, Sundoism hermit rocks and rock-go-boards are sceneries and observation spots to express a communication of worship and longing for Sundoism. Eighth, 3 elements-physical environment such as location type of the rock-go-boards, human activities concentrated on 8 sceneries and Dongcheongugok(洞天九曲) setup and relevancy to Confucian scholars, as well as 'Sangsansaho' motif and 'Nangagosa' symbolic meaning were used as interpretation tools in order to judge the place identity. Upon the result, spatial investigation is required with respect to Sunyoodongcheon(仙遊洞天) concept based on enjoyment to unify with the nature rather than Dongcheongugok concept of neo-Confucian, for Dongcheon and Dongmoon(洞門) motives carved around the rock-go-boards. Generally, places where mountain stream type rock-go-boards were formed were hermit spaces of Confucianism or Sundoism. They are considered to have compromised one other with the change of times. Particularly, in the rock-go-board at the mountain peak, sublimity-oriented advent of Sundoism is considered as a significant factor to control place identity. Ninth, including where the rock-go-boards were established, the vicinal areas are well-known as parts of Dongcheongugok and Palkyung(八景) mostly. In addition, many of Sundoism relevant expressions were discovered even in the neighboring carvings written by scholars and nobility, which means sophisticated taste based on longing for Sundoism world played a significant role in making go-board. The rock-go-board is an integration of cultural phenomena naturally managed by seclusion of scholars in the Joseon Dynasty as well as remains and essence of Korean traditional landscaping. Some rock-go-boards out of 17 discovered in South Korea, including ones in Sobaeksan Sinsunbong, Banghak-dong, Chungju Gongili, Muju Sasunam, Yangsan Eogokdong Banryongdae Seokguk, are damaged such as cracks in rocks or fainted lines by hardships of time and hand stains. Worse yet, in case of Eunyang Bangudae Jipcheongjeong board, it is very difficult to identify the shape due to being buried. Rock-go-boards are valuable sculptures in terms of cultural asset and artwork since they reflect ancestors' love for nature and longing for Sundoism world. Therefore, they should be maintained properly with right preservation method. Not only rock-boards itself but also peripheral places are excellent cultural heritages and crucial cultural assets. In addition, vicinal sceneries of where rock-goboards and pavilion spots are the representative remains of embracing prototype of Korean traditional landscaping and major parts of cultural properties.