• Journal of architectural history
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• v.13 no.4 s.40
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• pp.7-18
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• 2004

From the results of an examination of the transition process of the site plan divided into 5 stages based on literature and materials relating to the Sangju Confucian School as well as the construction history, we can see the general transition flow as follows. The arrangement form of Sangju Confucian School shows the structures with both the sacrificial rites function and the learning function in the early period. This shows a large general flow where the form with the learning function structure at the front and sacrificial rites function structure at the back changed to a form where the learning function structure was positioned behind the boarding facilities, after which there was a transformation which left only the learning function (the form where the learning function structure was positioned in front of the boarding facilities). The type where the learning function structure is positioned in front of the boarding facilities is hard to find in the Yeongnam area, also, there are not many examples of the 2 story Myeonglyundang (hall of confucianism teachings) throughout the country Sangju Confucian School which possess the value of rarity is appraised as being a precious material showing another area characteristic in Sangju of the Yeongnam area. Also, during the late Chosun period the scale of the Dongseojae (boarding facility) was reduced and the appearance of Yangsajae can be said to be a typical example of confucian school constructions of late Chosun era.

• Journal of architectural history
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• v.16 no.6
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• pp.121-140
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• 2007

Seowon(書院) is a representing institution in Choseon Dynasty not only educationally but also politically and economically. Due to the artificial crackdown by Daewon-gun in 1871 and destruction by wars, it is difficult to restore and interpret the Seowon accurately at present. It is well known that the 'Basic Form' of the Seowon consists of an inner court, enclosed by the rear gangdang (lecture hall), dongseo-jae (east and west dormitory), and the front munlu (gate pavilion or upper story bower for relaxation), represented by so called 'front-dormitory rear-lecture-hall type', that is, 'jeonjae hudang(前齋後堂) type'. However, it is overlooked that this Basic Form is a product of Youngnam School located only in Youngnam area. A different form, of 'front-lecture-hall rear-dormitory type', or 'jeonndang hujae(前堂後齋) type' is located only in Gyeonggi, Hoseo and Honam area. It has been wrongly analyzed that the type is a result of the later period, emphasizing the memorial service rather than the lecture itself, and worshipping loyalists than Confucian scholars. Analysis encompassing each Seowon architecture has been mistakenly made by historians as "deterioration" of the original educational purpose of the Seowon from the early period to the later period. This paper raises the fact that the form of jeondang hujae type has been established since the early period of Seowon in the 16th Century. It has a unique order of space itself. Here, the lecture hall faces toward sadang (shrine). The inner court, enclosed by east and west jae and the lecture hall, becomes the outer yard of the shrine, and as a result two main spaces of the shrine and lecture area is merged into one. While the munlu of the basic type encloses the inner court of the main area, the munlu of jeondang hujae type is located at the vicinity area. This paper reinterprets the jeondang hujae type not as a form coming out of degenerated period but as a type that belongs to a different Confucian school, the area of Kiho, and concludes that the Seowon is a product of political struggles between the two schools and of the local economical situation. Each school has maintained his own type of form, therefore the remaining Kiho Seowon architecture can be reevaluated.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.42-54
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• 2014

This study was conducted to identify landscaping elements such as location, situation and feng shui included in the spatiality of Jangseong Pilmaseowon and to interpret aesthetic features of visual-perceptual spatial composition according to its arrangement. As it is shown in 'Pilamseowon', 'Pilbongseowon', and 'Gimhaseoseowon' appearing in antique maps, the awareness considering 'Pilam' as 'Pilbong' and 'Gimhaseo' was revealed. Mountain Pilamsan[Mountain Munpilsan] which is the location of seowon and Pilam(Brush-shaped rock) is the core of establishment of location identity of Pilamseowon and the symbol of Haseo Kim In-hu, which shows that they are deeply related to Ingeoljiryeong(人傑地靈: 'a place derives reflected glory from an illustrious human') based on connection. Pilamseowon shows locational characteristics of living in stream(溪居) facing panoramic 'jeungsan field' without Ansan(案山). Based on the teachings of Neo-Confucianism, Village Maekdong which is the birth place of Haseo, Pilam, seowon geomancy considering the Danbonghamseo-type(丹鳳含書形) geographical shape, formative reflection, Pilmaseowon and structures revealed in building naming more clearly show symbolic landscaping features resulting from 'theory of 'Heaven-Man Unity'(天人合一)' representing the union of nature and haman, than other seowons. The maximization of centrality through connected yards constructed with the 'jeondang hujae(前堂後齋)' arrangement in the order of Whakyeon-lu, Chenogjeol-dang, Jindeak-jae or Sungui-jae, and Woodong-sa is a unique feature of spatial frame of Pilmaseowon. In addition, it reveals the centrality reinforced with 'the move of inner center through arrangement of Kyeongjang-kag and Kyesengbi inside 'YuSik(遊息)' space and religious space' and the landscaping arrangement of Pilmaseowon from installation and device for reinforcement of territoriality. Moreover, it was found that orders and aesthetic features based on Neo-Confucianism were logically realized in the formation of Pilmaseowon with visual and compositional landscaping arrangement such as 'reinforcement of view centrality through composition of windows and doors', 'securement of visual transparency through framing and duplication', and 'realization of hierarchy through height of jaesil toenmaru'. The meaning system and spatial or visual aesthetic features of Pilmaseowon newly arranged and interpreted through landscaping recomposition is not a coincidental but inevitable result. It is another resource basis and an element that can improve the internal exuberance of Pilamseowon. This landscaping reading study is expected to improve the understanding of landscapes of Pilmaseowon and elevate the sensibility of unrevealed cultural landscapes.