• Korean Journal of Heritage: History & Science
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• v.45 no.2
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• pp.38-53
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• 2012

The transition process of the Balhae's capital system(都城制度) is a step-by-step marker of the completion of the state's governing system(支配體制). The most important subject in investigating the formation process of the capital of Balhae is Shanggyeongsheng(上京城). That's because Shanggyeongsheng(上京城) with a threefold-castle structure(三重城) of royal palace(宮城)-internal castle(內城)-external castle(外城) in the side-to-side checkerboard type symmetrical structure has the most paradigmatic castle structure not only in Balhae but also in East Asia. Despite the fact that such structure of Shanggyeongsheng(上京城) has a lot of similarities in the type with Sudangchangansheng(上京城) in Chungwon, scholars were skeptical that it had the same structure with Sudangchangansheng(上京城) at the time when transferring the capital. If we review the result of excavation of Shanggyeongsheng(上京城) and the findings of the senior scholars, it can be understood that Shanggyeongsheng(上京城) has not only the structure of Sudangchangansheng(上京城) but also accepted the principle of construction projected in it. It was confirmed that there is room for reconsideration on the theory of step-by-step construction(段階別築造) which was claimed based on the point that the construction like today's construction was impossible with the level of national power at that time in that the layers whose difference in construction time between the place No. 2, the central point of the royal palace, and the palaces No. 3~5 could be found were not identified, in that the whole Shanggyeongsheng(上京城) was planned by the same standard scale and finally in that there is a good possibility of accepting Samjoje(三朝制). The Shanggyeongsheng(上京城) is the result of the construction conducted by careful planning from the beginning, and with its close relation with the King Mun's(文王) policy of civilian government(文治), it shows that the governing system of the state was completed during the reign of King Mun. Therefore, the construction of the capital and the principle of construction(造營原理) projected in it are based on the premise that the Chungwon culture(中原文化) was being understood to a considerable level, and this means that the view of the world(天下觀) that he wanted to implement expanded throughout the whole Balhae.

• (The) Research of the performance art and culture
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• no.33
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• pp.329-354
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• 2016

Hyupryulrang was the position that announced the start and end of music in royal ceremonies. It appeared when the royal etiquette was categorized and implemented due to the five etiquette system, which was formed by the influence of Confucianism. Confucianism valued etiquette and music and this aspect was reflected in royal five etiquette, making music involved in royal ceremonies. So there was a need to have a mediator who will announce the insertion of music according to the process of royal ceremonies. For harmonious realization of royal ceremonies and music, hyupryulrang was indispensible. In Korea hyupryulrang appeared in Goryo era and lasted until Joseon era. Hyupryulrang during Joseon was handled by bongsanshi and once was taken by jeonak( 典樂) temporarily but finally was managed by officials in jang-akwon(掌樂院). Among the officials in jang-akwon, jang-akwon jeong(正) mainly served the role but jang-akwon chumjeong(僉正) and jang-akwon juboo(主簿) were sometimes recruited for the role according to circumstances. What was common among jang-akwon jeong, chumjeong, and juboo was that they were all danghakwan(堂下官). Danghakwan was an official who had the fundamental limitation of not being able to participate in policy making so was in a lower position compared to dangsangkwan. Meanwhile, according to circumstances of ceremonial process or the characteristics of ceremonies, gyeraseonjeonkwan(啓螺宣傳官), mushingyungseonjeonkwan(武臣兼宣傳官), and yeojipsa(女執事) were recruited as hyupryulrang instead of officials of jang-akwon, so that there would be no problems in ceremonies and performance of music. The activities of hyupryulrang can be summarized as setting up or laying down hui in most ceremonies that involved band. At night, however, as hui(麾) was invisible, jochok(照燭) or sometimes geumgogi(金鼓旗) was used. As for the term that referred to hyupryulrang, in case of royal banquet, the names of the ceremonial tools were borrowed such as geohuichabi(擧麾差備) and jochokchabi(照燭差備). The location of hyupryulrang was in the west on top of seogye(西階) facing toward the east, which was a position where hyupryulrang could watch the ceremonial process easily and be close to the band. That is, it was a position where one can see the space of ceremony and the space of music at the same time. Also, hyupryulrang was involved in musical parts related to ceremonies such as rehearsals, arrangement of the band, controlling the speed of music, and prevention of missing any musical pieces, and was in charge of such tasks. Hyupryulrang, who had to take charge of music in accordance with ceremonial procedure, was a mediator between royal ceremonies and music.

• The Journal of Korean Philosophical History
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• no.31
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• pp.241-262
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• 2011

In this paper we show how the perception of heavenly principle(天理) and definition of individual desires(私慾) in the five commentaries on Daodejing(道德經) was changed over time. The five commentaries on Daodejing(道德經) composed during $Chos{\breve{o}}n$ are 'Sooneon(醇言) by Lee, Yul-gock (李珥,1536~1584), 'SinJoo-DoDuckKyung (新註道德經) - or New Commentary on Daodejing(道德經) - by Park, Se-dang(朴世堂,1629~1703), 'Dodukjigi(道德指歸)' by Suh, Myoung-euing(徐命膺,1716~1787), 'Chowondamro (椒園談老)' by Lee, Chung-ik(李忠翊,1744~1816), and 'Jungro(訂老)' by Hong, Suk-joo (洪奭周,1774~1842). The course of history in understanding the book, "Daodejing(道德經)," demonstrated that by the late of $Chos{\breve{o}}n$ Dynasty in the 18th century, the notion of 'the moral law for the community' has changed. Neither Suh, Myoung-euing nor Lee, Chung-ik emphasized 'the necessity for the truth of the heavens.'Instead, they focused more on the 'individuals' who followed the moral law than the moral law itself. They did not see the individual desire as the object that had to be discarded. Within the context of this framework, the individual's role had changed from the person who had to be obedient to the law to the subject who judged the moral law all by him/herself. This process of breaking up 'the goodness of the community' led the $Chos{\breve{o}}n$ Dynasty of the 18th century in the transition period to the modern era. In other words, it was the time when the introspection of the 'moral law' prevailed in the $Chos{\breve{o}}n$ Dynasty occurred naturally and spontaneously among the Confucian scholars, which implied the reconceptualization of the 'self-awareness' or 'the point of view on the individual's self-desire' was occurred in the context of academic development during the late $Chos{\breve{o}}n$ Dynasty.

• (The)Study of the Eastern Classic
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• no.37
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• pp.377-410
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• 2009

In the East Asian Confucianism society, Hakmun was aimed to bring human beings and nature into harmony, and to explore a unity between knowledge and conducts. For example, Neo-Confucianism aspired they could explain the human existence and society through a single concept of Iki(理氣, the basic principles and the atmospheric force of nature). In this philosophy, humanics and natural sciences had not been differentiated at all. The East-West cultural interchanges at the beginning of modernity caused a crack in the traditional academic concepts. Through the Hundred Days of Reform(變法自疆運動, a movement of Strenuous Efforts through Reforming the Law), the Western Affairs Movement(洋務運動) in China, Meiji Restoration(明治維新) in Japan, or Innovation Movements(開化運動) and the Patriotic Enlightenment Movement(愛國啓蒙運動) in Korea, the traditional meanings of Hakmun was degraded while it became a target of the criticism of the enlightenment movements. Accordingly, East Asians' perception of Hakmun rapidly began to change. Although there had been the Silhak(實學, practical science) movement in Korea, which tried to differentiate its conceptualization of Hakmun from that of Neo-Confucianism during the 18th and 19th century, the fundamental shift in meaning occurred with the influx of the modern Western culture. This change converted the ultimate objective of Hakmun as well as its methods and substances. The separation of humanics and natural sciences, rise in dignity of the technological sciences, and subdivision of learning into disciplines and their specialization were accelerated during the Korean enlightenment period. The inflow of the modern western science, humanized thought, and empiricism functioned as mediators in these phase and they caused an irreversible crack in the traditional academic thoughts. Confronting the western mode of knowledge, however, the East Asian intellectuals had to explain their new learning by using traditional terms and concepts; modification was unavoidable when they tried to explain the newly imported knowledge and concepts. This presentation focuses on the traditional concepts of 'gyeogchi'(格致, extending knowledge by investigating things) and 'gungni'(窮理, investigation of principles), pervasively used in philosophy, physics and many other fields of study. These concepts will mark the key point with which to trace changes of knowledge and to understand the way how the concept of Hakmun was converted into a modern one.

• The Journal of the Convergence on Culture Technology
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• v.8 no.2
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• pp.273-280
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• 2022

Based on the MOU between Chosun University and Daegu University, this study was conducted with the aim of exploring the operation strategy of a extracurricular education program on the theme of lifelong education for the disabled in community connection. In front-line university sites, extracurricular education programs are often recognized as forms and procedures to assist in subject learning at the major or liberal arts level, but they have a very important status and identity considering that they are classified as "learning competency reinforcement support", "career psychological counseling support", "employment and start-up support", "subject-linked extracurricular education". Accordingly, the extracurricular education programs has the nature and advantage of covering not only the level of the one-time trend program itself, but also various community -linked problem-solving learning, including students' major learning and employment linkage. As part of the above, this study aims to present a strategy for the operation of a extracurricular education programs with the main theme and content of "lifelong education for the disabled" by viewing Chosun University and Daegu University. The contents of the study were largely presented as "organizational operation strategy between two universities," "operation strategy of curriculum between two universities," and "comprehensive system for extracurricular education programs operation of lifelong education for the disabled between the two universities". First, the first research content, "Organized Operation Strategy between Two Universities," was schematized in detail the process of collaborating and communicating with Chosun University's center of extracurricular activities, Daegu University Lifelong Education Center, and other committees and departments. The second research content, "The Curriculum Operation Strategy between Two Universities", is a detailed schematic diagram of the learning contents, methods, and procedures to be organized in the extracurricular education program. The third study, "Comprehensive System of extracurricular education program Operation for Lifelong Education for the Disabled between Two Universities," presents the results of synthesizing the basis elements essential for operating the extracurricular education program at the level of a roadmap. As a result of the study, it was possible to see the project tasks that could be promoted in-depth through the operation of a extracurricular education program on lifelong education for the disabled through the MOU between the two universities.

• Korean Journal of Heritage: History & Science
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• v.56 no.3
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• pp.46-59
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• 2023

Various Baekje ground-level building sites have been identified, in Pungnaptoseong Fortress, including Mirae Village's site E-1. However, building site E-1 is the only one with excavated roof tiles that are directly connected to the building site. As for building sites E-2, D-1, and D-2, which are comparable to site E-1, it is very possible that they had tiles on the roof based on their jeoksim (blocking facilities for roof slopes) and building structures. Also, although they are semi-underground pit structures, pit building sites A-30 and modern apartment site A-5, as well as the No.44 remains of Gyeongdang District, which is closer to a ground-level type, the buildings with tiles may have been constructed in the form of partial tile roofs rather than full-face tile roofs. Therefore, there may be several reasons behind the use of tiles on roofs in the early days, but the primary background of the building's authoritative function would have been considered first. Considering that China and Japan started using tiles on nationally important buildings such as palaces, temples, and ritual buildings, it may be presumed that Baekje began using tiles from the time it centralized power. It is believed that Baekje's early roof tile buildings evolved from rudimentary residential architecture to advanced public architecture, taking into consideration fire prevention and structural stability in large buildings. It is difficult to find similar cases in Korea with structural features such as the elevated foundations or underground stone foundations that can be found in Mirae Village building site E-1. Rather, similar architectural techniques can be found in China and Japan. In China, similar construction techniques were discovered in buildings of worship that were primarily built in the palace surroundings, such as Jangan Castle. Based on this, it appears that roof tile building sites, such as site E-1, that have been discovered have a strong correlation with the characteristics of buildings of worship, and ground type buildings, such as sites D-1 and D-2, are important facilities that are related to important public facilities such as state-run warehouses. This provides many implications regarding the early Baekje city structure.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

• Korean Business Review
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• v.21 no.2
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• pp.137-170
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• 2008

This study is presenting the logistics strategy in the international logistics markets which makes competition and corporation among north-east Asian countries to establishing the multi-pass Eurasian railroads. The countries located in north-east area of Eurasia like China, Japan, Russia and Korea are paying higher costs and disutility to the transportations and communications due to repeated conflicts and confrontations causes from the politic problems. They are being used surface transportation for most of all logistics between Europe and Asia except special merchandises because of characteristic of cargo to be air, the Silk Road remains vestige only which was main logistic passage to this area since BC. So far the Trans-Siberian Railway is being used by Russia mostly as north of Eurasian transport because of difficulties of service. The Trans-China Railway built in 1992 is not accomplishing as a international logistic passages. It is expected to take a long lead time because of characteristic of resource development and poor logistic infrastructure to the countries like Uzbekistan, double landlocked country, Mongolia and Azerbaijan, the countries do not be adjacent to the sea, even they have great economic jump-up plans through the development of their own resources. The Shanghai Cooperation Organization(SCO) start to sail officially in 2001 is constructed with China, Russia, Tadzhikistan, Kyrgyzstan, Kazakhstan and Uzbekistan as regular members of 6 countries and Mongolia, India, Pakistan, Afghanistan and Iran as observers 5 countries. It is started as a military alliance to protect terror, but now, it is expended to cooperate with the traffic, transportation, trade and share of energies. The Russia is doing their best to activate TSR as a government target to developnorth area equivalently, and economic develop of far-east Siberia. And also it is agreed provisionally to improve and repair of rail road between Nahjin and Hassan to connect TSR and TKR( Trans-Korea Railroad) by Russia, North Korea and South Korea with Russian's aggressive efforts. The development plan of this area is over lapped with GTI(Greater Tumen Initiative) promoted by UNDP, and is a cooperated project by 5 countries of South Korea, Mongolia, China, Russia and North Korea, subject to review the appropriation of energy, tour, environment, rail road connection between Mongolia and China and establishing a ferry route to north-east Asia. It is Japanese situation to pay attention to Russia and China even they have been supplying large-scope of infrastructure in Mongol area without any charges, target to get East Asia Main Rail Road to connect Mongolia and Zalubino of Russia. In case of the program for the Denuclearization of North Korea is not creeping, it will be accelerated to connect the TKR and TSR, TKR and TCR by somehow attending United States, including developing program promoted by UN ESCAP. As the result, Korean peninsular will continue the central role of competition and cooperation as in the past, now and future of north-east Asia, as of geographical-economics and geographical-politics whether it is requested or not wanted by neighbor countries.

• Journal of Science of Art and Design
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• v.11
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• pp.109-152
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• 2007

This thesis started from accepting the criticism and concretely seeking the possibility of visual visuality, in particular, visual physicality or physical visuality through the expression revealed in painting space. This study aims at stressing the role of the body in visual perception and pictorial expression by it by examining the interaction between it and the body. First of all, this study explored perception and the position of the body in the great frame of the historical stream from modernism, through minimalism, through post-minimalism to later art in order to confirm the interaction between visual perception and the body or the change in the intervention of physicality in the stream of contemporary art, and connected them with a discourse on perception and the body. It raised as the grounds for it the discussions which provided the theoretical background about perception. It dealt with the scientific discussions on perceptual physicality by Gestalt psychology in perceptive psychology, and next the discussion of Rudolf Arnheim who exemplified Gestalt psychology mainly on the dimension of visual art. It is significant in explaining the perceptual activeness which is the same as that of M. Merleau-Ponty as a primary debater to solve the questions of perceptual physicality and physical visuality. M. Merleau-Ponty set forth ambiguous perception and the body as its background as the fundamental bases for perceiving the world rather than consciousness proved explicitly. As Hal Foster said, as minimalist phenomenological background they provided appropriate theoretical background to the late art rising against modernist logic. Next, after the 1970s Frank Stella showed a working method and a tendency entirely different from those in the previous period. For example, deconstruction of frame, decentralized spatial expression, dynamic and mixed expression, and allowing real space by overlapping were judged to swing to approval of perceptual physicality. Francis Bacon's painting structure, that is, figure, triptych, aplat and a method of production by accident were understood to well reflect M. Merleau-Ponty's chair logic of chiasme. This study tries to seek the possibility of pictorial expression from works aiming at defining the question of seeing in connection with physicality, the role of the body as the body accumulated and the linking with a real, daily life as the background of the body, and confirm the phase shift.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.32-45
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• 2014

The study attempts to interpret original location and landscape composition of Yowol-pavilion Garden under the premise that tablet and poetry are important criteria for inference of unique location and landscape composition of a pavilion garden. The study raises the meaning, status, and value of Yowol Pavilion Garden as a cultural asset. The results of the study are as follows. First, Yowol-pavilion Garden was a place where famous Confucius scholars in Joseon Dynasty in 16th Century, including Kim, Kyung-Woo, the owner of the garden, used to share the taste for the arts and poetries with their colleagues. Along with a main characteristic of Yowol Pavilion Garden as a hideout for the Confucius scholars who stayed away from a political turmoil, the new place characteristic of the garden, a bridgehead for the formation of regional identity, was discovered in the record of "Joseon-Hwanyeo-Seungram Honam-Eupji JangSeong-Eupji", As described in "The first creative poetry of Yowol-pavilion", the intention for the creation of Yowol-pavilion Garden and the motive for its landscape composition is interpreted as a space of rivalry where the world, reality and ideals are mixed up. Second, related to outstanding scenic factors and natural phenomena when taking a view from the pavilion, the name of the house 'Yowol', which means 'Greeting the moon rising on the Mt. Wolbong' is the provision of nature and taste for the arts, and is directly connected to the image of leaving the worldly. In other words, the name was identified to be the one that reflected the intention for landscape composition to follow the provision of nature separating from joy and sorrow of the mundane world. Third, as for the location, it was confirmed through "YeongGwang-Soksu-Yeoji-Seungram" that Yowol-pavilion Garden was a place where the person who made the pavilion prepared for relaxation after stepping down from a government post, and literature and various poetry show that it was also a place of outstanding scenic where Yellow-dragon River meandered facing Mt. Wolbong. Especially, according to an interview with a keeper, the visual perception frequency of the nightscape of Yowol-pavilion Garden is the highest when viewing by considering the east, the direction of Yellow-dragon River, as Suksigak[normal angle's view], towards Yowel-pavilion from the keeper's house. In addition, he said that the most beautiful landscape with high perception strength is when the moon came up from the left side of Yowol-pavilion, cuts across the Lagerstroemia india heal in front of Yowol-pavilion, and crosses the meridian between Mt. Wolbong peaks facing Yowol-pavilion. Currently, the exposure of Yowol-pavilion Garden is $SE\;141.2^{\circ}$, which is almost facing southeast. It is assumed that the exposure of Yowol-pavilion Garden was determined considering the optimized direction for appreciating the trace of the moon and the intention of securing the visibility as well as topographic conditions. Furthermore, it is presumed that the exposure of Yowol-pavilion Garden was determined so that the moon is reflected on the water of Yellow-dragon River and the moon and its reflection form a symmetry. Fourth, currently, Yowol-pavilion Garden is divided into 'inner garden sphere' composed of Yowol-pavilion, meeting place of the clan and administration building, and 'outer garden sphere' which is inclusive of entrance space, Crape Myrtle Community Garden and Pine Tree Forest in the back. Further, Yowol-pavilion Garden has been deteriorated as the edge was expanded to 'Small lake[Yong-so] and Gardens of aquatic plants sphere' and recently-created 'Yellow-dragon Pavilion and park sphere'. Fifth, at the time it was first made, Yowol-pavilion Garden was borderless gardens consisting of mountains and water taking a method of occupying a specific space of nearby nature centering around pavilion by embracing landscape viewed from the pavilion, but interpreted current complex landscapes are identified to be entirely different from landscapes of the original due to 'Different Changes', 'Fragmentation' and 'Apart piece' in many parts. Lastly, considering that Yowol-pavilion Garden belongs to the Cultural Properties Protection Zone, though not the restoration to the landscapes of the original described in tablet and literature record, at least taking a measure from the aspect of land use for minimizing adverse effect on landscape and visual damage is required.