• Sijohaknonchong
• /
• v.43
• /
• pp.177-206
• /
• 2015

This paper is written in order to research for the contents and expression of HanYongUn's Sijo. HanYongUn is very famous as monk and independent campaigner, modern poet in Korea. He wrote many kinds of literary works, for example, many modern poetry, modern novels, Sijo, Chino-Korean Poetry etc. It's very exceptional that he wrote a lot of Korean traditional Sijo and Chino-Korean Poetry. Because he was a many modern poet as same as modern novelist. So studying on his Sijo can help someone to understand the essence of HanYongUn's all literature. That's why I'm studying on HanYongUn's Sijo. The firstly, in aspect of the the contents of HanYongUn's Sijo, HanYongUn was expressing three kinds of themes, that is ideology, reality, daily life in his Sijo. The ideology consists of Buddhism and Confucianism and the reality is related with social conditions, the daily life is deeply connected with Nim. These features of his Sijo are different from his modern poetry and Chino-Korean Poetry which had a simple theme, for example, love with Nim, daily life. The secondly, in aspect of the expression of HanYongUn's Sijo, I studied the expression of HanYongUn's Sijo in three angles, that is, vocabulary and the developing of poet thinking, rhetorics. HanYongUn used essential words for expressing three kinds of themes effectively in his Sijo. And he was developing of his poet thinking by three steps in his Sijo. He applied several representative rhetorics to his Sijo, those are question and answer, exclamation, irony, distich etc. Even though I studied the characteristics of HanYongUn's Sijo in two aspects But there could be the other things to study about these kinds of theme. I might continue researching the other kinds of theme next time in the near future.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.415-445
• /
• 2009

A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.

• (The)Study of the Eastern Classic
• /
• no.66
• /
• pp.129-162
• /
• 2017

This article examines the form of hell and the nature of literary works in the late Joseon period. 'Hoeshimgok(回心曲)' divides a sinner into a man and a woman, and presents a virtue of goodness to a man and an item of evil to a woman. The elements of virtue and malice are both Buddhist ethical norms and Confucian ethical norms. Hell-related novels have common features that emphasize the ethical norms that should be kept in daily life through the causes of hell, though the patterns of punishment and their reasons are slightly different depending on the works. And 'Hoeshimgok(回心曲)' and these works are generally shown by reducing the punishment pixel of hell compared to the cause of hell. This characteristic shows that the literary works of the late Joseon literature related to hell were mainly aimed at providing or educating ethical virtues centered on 'Samgangwol(三綱五倫)' through sanctions of 'Hell' widely known to the general public. The emphasis on Confucian ethics is not limited to works of literature related to hell. In the nineteenth century, when these works were created and circulated, there is a surge in the number of chapters and publications of books for Confucian Indoctrination, Didactic Gasa, and Goodness Books, which emphasize Confucian ethics. Such a strengthening of the Confucian ethical consciousness can be attributed to the crisis of the 19th century Joseon society about the social confusion that threatens the existing system. In particular, the creation and circulation of literary works related to hell in the late Joseon period is related to the dissemination and spread of Catholicism. In the end, the hell shape of the late Joseon literature reflects the crisis of social confusion faced by Joseon society in the nineteenth century. Therefore, it can be said that it has the character of literary response to the prevalent diffusion of Catholicism.

• Journal of the Korean association of regional geographers
• /
• v.16 no.3
• /
• pp.265-274
• /
• 2010

The fengshui discourse of Sajok village in the late Joseon dynasty obtained currency as the prosperity of settlement place and public figures, was used for ideology ruling the rural community and society. The ways of the fengshui for ruling clan community were that having authority by means of symbolizing settlement location and siting main clan's symbol architectures, controlling the village community by the agreement keeping the fengshui's supplements, occupying the clan's ownership by expanding clan's tomb area.

• The Journal of Fisheries Business Administration
• /
• v.19 no.1
• /
• pp.13-35
• /
• 1988

그간 다랭이원양어업연구는 단순한 통계와 생물·자원적 측면에서 고찰되어 왔다. 그러나 현시점에서는 무엇보다 경영과 경제적 공헌도를 비교하면서 그 실질적 발전책을 찾아야 할 것이다. 그 이유로는 200해리경제수역이 정착화되어 가는 현상황에서 좋든 싫든 대다수의 원양어업을 수행하는 국제들이 그 제도를 받아 들여야 할 입장이기 때문이다. 이러한 입장은 원양어장에 진출하는 국가들 뿐만 아니라, 아무런 대응책도 없이 무조건 200해리경제수역을 설정하여 놓은 연안당사국들도 자국의 경제수역내에 있는 빙산자원을 경영경제적으로 유교하게 활용하기를 희망한다. 더우기 다랭이어종의 주요동유로가 200해리경제수역내의 연안국가들에 연접되어있다. 그러므로 200해리경제수역을 보유하고 있는 연안국가들과 동수 성에 진출을 기도하는 원양어업국가들 간에 합작어업을 실시해야 할 것이다. 물론 우선적으로 입어조업의 전단계를 밟아야 하나 종국적으로는 합작어적이 바람직하다. 합작어업의 중요성은 어업자체 뿐만 아니라 그 파급효과를 거둘 수 있다는데 있다. 합작어업은 정치적·사회적 연구도 수반되나 우선적으로 부가가치를 가져와야 하므로 경영경제적 측면에서 연구고찰되어야 한다.

• Journal of the Korean Geographical Society
• /
• v.35 no.3
• /
• pp.401-426
• /
• 2000

본 연구에서는 고향의 개념을 의미론적 측면과 지리학적 입장에서 정의하고, 한국 사람들이 고향이라고 지칭하는 고향의 공간적 대상, 고향에 대한 감정과 선호, 고향의 지리적 특징 및 이미지 등을 조사하여, 이를 중심으로 한국인의 고향에 대한 애착의 본질과 정서(ethos)를 밝히려 하였다. 그 결과는 다음과 같다. 첫째, 한국인의 고향에 대한 애착은 본질적으로 고향 의식과 회귀본능과 같은 고향에 대한 인류의 보편적 정서로부터 나온 것이다. 둘째. 이러한 보편적 정서 위에 한국의 사회적 배경에서 나오는 고유한 고향의식이 첨가되었다. 사회적 배경에서 발생된 고향에 대한 강한 애착은 효에 근본을 둔 유교적 전통, 남북분단, 도시화에 따른 광범위한 실향의 결과에 의해서 형성된 정서라고 볼수 있다. 섯째, 고향이미지는 이러한 한국의 정서를 반영하고 있으며, 자연환경적, 인문환경적, 감각적 요소가 모두 수렴된 전형적이며, 추상화된 유형으로 나타난다. 넛째, 한국인의 고향에 대한 정서는 인간의 본성으로부터 나오는 보편적 정서와 대체로는 일치하지만 개인이나 집단의 인구.사회적 배경과 공간적 체험에 따라 다른 것으로 나타났다.

• Cartoon and Animation Studies
• /
• s.5
• /
• pp.493-497
• /
• 2001

2001년 10월 안동에 위치한 한국국학진흥원의 개소식에 맞추어 타 관련기관과 이미지 차별화를 통한 국학의 세계화, 전문화 실현 및, 국학의 특성에 부응하는 시각적 동질성 확립으로 한국국학진흥원을 국학연구 전문기관으로 표현할 수 있는 C.I.P 개발에 그 목적을 두고 디자인을 하였다. 연구내용으로는 기본편과 응용편으로 나누어 한국국학진흥원의 시각요소로서 필요한 매체에 적용할 수 있는 모든 아이템을 개발하였다. 특히 심볼 로고와 함께 안동지역이 유교문화권으로서, 국학진흥원의 홍보수단으로서 뿐만 아니라 관련 분야에 다양하게 활용할 수 있도록 그 목적을 두고 캐릭터를 개발하였다. 매뉴얼에 제작된 내용으로 실제의 각 요소에 접목 활용함으로써 한국국학진흥원을 상징하는 모든 매체에 이미지통일화를 확립하여 위상정립과 홍보의 효율성을 높이는데 기여할 수 있을 것이다.

• Proceedings of the Korea Contents Association Conference
• /
• 2015.05a
• /
• pp.115-116
• /
• 2015

원림은 조영가의 사상과 가치관이 반영되어 조영방식, 구성 등이 표출된다. 본 연구는 백거이의 창작작품을 통해 백거이의 원림의 특징을 파악하고 그의 원림이 중국원림에 끼친 영향을 분석하였다. 연구결과 백거이는 자신의 유교적체득과 심미의식을 반영하여 원림의 의미를 변화시켰고 후대 문인원림 형성에 영향을 주었다. 또한 태호석의 독특한 미를 발견하고 원림에 도입하였으며 원림 내 경관을 풍부하기 위해 산체와 수체를 융합하고 돌을 이용해 가산을 쌓는 등 원림을 치밀하게 조성하였다.

• Journal of the Korean housing association
• /
• v.3 no.2
• /
• pp.1-11
• /
• 1992

Dwelling house is not only simple shelter but the space involves symbolic feature of myth, religion and ritual. Through this study, compared the Shamanistic ritual space with that of Confucianism in the traditional dwelling houses in korea. The results are as follows: 1) Generally, the symbolism of 'Enthusiasm of Universe' and 'Central Idea' are similar, but 'the object of worship', 'the content of ritual' and 'background' are different. The Shamanistic ritual space is 'Sacred space'. and that of Confucialism is 'respect Space'. 2) As the character of space, Shamanistic ritual space is 'articulated space' and have tendency to seperate from the world. On the other hand, Confucion ritual space is integrated space and have tendency to extend by the feature and scale of the ritual. 3) Examing the supervisor of ritual, woman(housewife) is the center of shamanistic ritual space and man(house holder) is the center of Confucion ritual space.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.16 no.6
• /
• pp.1197-1200
• /
• 2002

To examine the cardiotoxicity of glucose oxidase(GO) in cultured myocardial cells, cardiotoxicity was measured by MTT assay. Myocardial cells were treated with 1～50 mU/ml GO for 5 hours. The cardioprotective effect of Benincasae Semen(BS) was measured by MTT assay in these cultrures. Cell viability was significantly decreased in dose- and time-dependently after myocardial cells were exposed to 30mU/ml GO for 5 hours. In the cardioprotective effect of BS on the cardiotoxicity induced by GO, BS prevented the cardiotoxicity induced by GO in these cultures. From these results, it suggests that GO had cytotoxic effect in cultured myocardial cells and herb extract, BS showed protective effect on GO-induced cardiotoxicity.