• Korean Journal of Heritage: History & Science
• /
• v.51 no.4
• /
• pp.4-23
• /
• 2018

Seo Byeong-o (徐丙五, 1862-1936) played a central role in the formation of the Daegu artistic community-which advocated artistic styles combining poetry, calligraphy and painting-during the Japanese colonial period, when the introduction of the Western concept of 'art' led to the adoption of Japanese and Western styles of painting in Korea. Seo first entered the world of calligraphy and painting after meeting Lee Ha-eung (李昰應, 1820-1898) in 1879, but his career as a scholar-artist only began in earnest after Korea was annexed by Japan in 1910. Seo's oeuvre can be broadly divided into three periods. In his initial period of learning, from 1879 to 1897, his artistic activity was largely confined to copying works from Chinese painting albums and painting works in the "Four Gentlemen" genre, influenced by the work of Lee Ha-eung, in his spare time. This may have been because Seo's principal aim at this time was to further his career as a government official. His subsequent period of development, which lasted from 1898 until 1920, saw him play a leading social role in such areas as the patriotic enlightenment movement until 1910, after which he reoriented his life to become a scholar-artist. During this period, Seo explored new styles based on the orchid paintings of Min Yeong-ik (閔泳翊, 1860-1914), whom he met during his second trip to Shanghai, and on the bamboo paintings of Chinese artist Pu Hua (蒲華, 1830-1911). At the same time, he painted in various genres including landscapes, flowers, and gimyeong jeolji (器皿折枝; still life with vessels and flowers). In his final mature period, from 1921 to 1936, Seo divided his time between Daegu and Seoul, becoming a highly active calligrapher and painter in Korea's modern art community. By this time his unique personal style, characterized by broad brush strokes and the use of abundant ink in orchid and bamboo paintings, was fully formed. Records on, and extant works from, Seo's early period are particularly rare, thus confining knowledge of his artistic activities and painting style largely to the realm of speculation. In this respect, eleven recently revealed nanjukseok (蘭竹石圖; orchid, bamboo and rock) paintings, produced by Seo in 1889, provide important clues about the origins and standards of his early-period painting style. This study uses a comparative analysis to confirm that Seo's orchid paintings show the influence of the early gunran (群蘭圖; orchid) and seongnan (石蘭圖; rock and orchid) paintings produced by Lee Ha-eung before his arrest by Qing troops in July 1882. Seo's bamboo paintings appear to show both that he adopted the style of Zheng Xie (鄭燮, 1693-1765) of the Yangzhou School (揚州畵派), a style widely known in Seoul from the late eighteenth century onward, and of Heo Ryeon (許鍊, 1809-1892), a student of Joseon artist Kim Jeong-hui (金正喜,1786-1856), and that he attempted to apply a modified version of Lee Ha-eung's seongnan painting technique. It was not possible to find other works by Seo evincing a direct relationship with the curious rocks depicted in his 1889 paintings, but I contend that they show the influence of both the late-nineteenth-century-Qing rock painter Zhou Tang (周棠, 1806-1876) and the curious rock paintings of the middle-class Joseon artist Jeong Hak-gyo (丁學敎, 1832-1914). In conclusion, this study asserts that, for his 1889 nanjukseok paintings, Seo Byeong-o adopted the styles of contemporary painters such as Heo Ryeon and Jeong Hak-gyo, whom he met during his early period at the Unhyeongung through his connection with its occupant, Lee Ha-eung, and those of artists such as Zheng Xie and Zhou Tang, whose works he was able to directly observe in Korea.

• The Korean Journal of Mycology
• /
• v.19 no.1
• /
• pp.1-10
• /
• 1991

Fresh materials were obtained during collection trips to $Ull\check{u}ng$ Island in October, 1989, and August, 1990. Among them, some resupinate fungi were identified. Seven fungi were confirmed new in Korea and are recorded here with descriptions. They are Gloeocystidiellum karstenii, Peniophora lilacea, Phlebia cremeo-alutacea, P. deflectens, P. livida, Resinicium bicolor, and Hymeno­chaete corrugata.

• Proceedings of the KHEEA Conference
• /
• 2002.08a
• /
• pp.5-19
• /
• 2002

재한국, 1995년제일차출대국가제정적가정과교육과정. 지후, 한국적가정과교육과정경마료7차적수정여개혁과정. 재차과정중, 가정과정불단지추극출신, 기과목명칭재변화, 필수자선 등 선과성질야재변화, 과치함축, 여기술과정합. 이차, 가정과변위남녀생공수적과목, 저취순응료사회발전적수요. 종한국적교육과정래간, 1년급도10년급시국민공용기본교육계단, 11년급도12년급시자선교육계단. 거차, 가정과교육과정적접배위여하 : 소학(5~6학년)위실과, 중학화고중(7~10학년)위"기술.가정", 고중(11~12학년)위"가전과학". 장종2003년개시실시적가정과과시안배위여하 : 소학각2과시, 7~12학년시각2.3.3.3과시, 11~12학년위6개등차. 최근, 청소년문제, 교육환경, 상시인성, 가정파양, 소비과잉, 학대아동, 등사회문제도근가정생활유착밀절적연계, 인차, 재반지교육중, 가정교육응수중시. 단시, 실제상병불시여차. 작위교육주체적교사화부모도몰유인식도저개실정. 인차, 가정학자여교사유심요주근지거연구가정교육. 우기시, 유필요근중국, 일본, 등저사아주국가호상교류화합작적과정중거탐색가정교육적안정발전. 하면파미래가정학육발전적방향건의여하 : 1) "가정" 과시이가정과위연구대상적가정학적독립적연구요영역. 가정경적연구감상시 "가정", 타이가정생활질량적제고위기연구목적. 인차, 재가정교육중, 과목적명칭명명위 "기술. 가정", "가정일반". "가사" 시부합리적. 이응위 "가정" 2) 가정교육웅사중시성각색적변환, 직업적인직변고적각도출발, 사소학도고중분개위필수화선수과, 유남녀생공수. 3) 가정과과시재축점축단. 도시유우교육과정적축단이인기적피면불료적현상. 단시고 여가정과시실천, 실험성과목응보장기최저적과시, 최기마필수유지현재적과시. 4) 향래, 한국적가정교육과정기이가정과위기본철학배경화리념, 우급시파국가교육과정적배경화이념, 가정학적발전동태반영재교육과정중, 즉강조즘요교. 단시, 경력료반복적변혁지후, 최근, 각중시즘양거배양학생적십 요 양적능력여가치. 인차, 가정교육파교육목라방재즘루거제고가정생활적질량, 즘루거호조화가정생활화직업생활, 즘양거개발합리지해결화실천가정생활적가치관. 5) 최근, 가정교육파교육방향화목라방재거배양학생작위독립적개인, 작위가족적성원, 작위사회성원래주인생도로적능력. 인차, 가정교육이인적생활위중심. 우거섭급학생재성장과정중소우도적문제,재거포괄재가정화사회생활중소우도적문제. 즉거배양해결가정생활중소우도적소유적 문종적종합능력. 6) 가정과재교학방법화교학평개상, 응채용실험, 실습, 관찰 등방식, 응반체험성, 실천성경험. 위차, 응필편기험적실험, 실습설비. 7) 확정교육과정편제적치후, 응제고일반교육학자적참여율, 가정교육학자응적극참여 제정교청정책적유관교육적각종위원회. 재제정정책적과정중각진소능, 적극제출건고성적의황. 8) 한, 중, 일 삼국권원층립가정교육과정도작사, 위삼국교육과정적량호발전주공헌.

• (The)Study of the Eastern Classic
• /
• no.59
• /
• pp.157-181
• /
• 2015

This thesis pursued exchanges of Hwangsang with Chusa Family, who existed in the 19th century. What was Chusa to Hwangsang and what was Hwangsang to Chusa? The answer is concluded to the question of which existence Chusa was to Hwangsang but not of which existence Hwangsang was to Chusa. However, disregarding social positions of the nobles and the commoners, brothers of Chusa also cherished Hwangsang and respectfully treated him as a poet at all times. Chusa was a critic who recognized Hwangsang as a successor to Dasan poetics and became a patron of the literary circles on the other hand. Hwangsang's Chinese poems related to Chusa Family are counted as 45 JE 52 SU in total which consist of 31 JE 34 SU in "CHIWONYUGO" and 14 JE 18 SU in "CHIWONSOGO", On the other hand, Chinese poems which Chusa wrote for Hwangsang are only a few pieces shown in "WANDANGJEONJIP". Hwangsang first met three brothers including Chusa in September 1853 when he came up to the capital for the 4th time. Jeong Hak-yeon, the oldest son of Dasan Jeang Yak-yong, played an important role in the whole process that Hwangsang met Chusa's three brothers and was recognized as a poet. As the oldest son of Dasan Family, Jeong Hak-yeon made efforts in various ways for Hwangsang. Hwangsang tried his efforts to exhibit his ability as a poet to Chusa and to get Chusa's introduction of his poetical works. Considering Chusa's importance in then literary circles, the introduction seemed to reflect recognition by the literary circles in the metropolis and it also showed that Hwangsang was no more than an obscure poet in the provincial area. Poetical composition of Hwangsang for Chusa three brothers commonly contained friendship, intimacy and special respect at all times. Seeing from exchange process between Hwangsang and Dasan Family or Chusa Family, it is found that mutual exchanges were actively made in the mid-nineteenth century overcoming regional differentiation between capital and province, or feudalism class distinction of social positions of the nobles and the commoners.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.20 no.10
• /
• pp.195-202
• /
• 2019

This study was undertaken to investigate whether the local Woori black pigs could replace Duroc as the terminal sire in order to reduce foreign currency outgoings. This study compared the physicochemical properties of pork loins in two cultivars of three-way crossbred pigs: Landrace ${\times}$ Yorkshire ${\times}$ Duroc (LYD) and Landrace ${\times}$ Yorkshire ${\times}$ Woori black pig (LYW). A total of 119 pigs (59 LYD and 60 LYW) aged 180 days were used in the experiment. After 24 hours of cooling, pork loins were assessed for their physicochemical traits, meat color, fatty acid and sensory evaluation. The moisture content and water holding capacity showed no significant difference between the two cultivars. Fat content and cooking loss were significantly higher in LYW than in LYD (p<0.05), whereas shear force and pH were significantly lower in LYW than LYD (p<0.05). Redness ($a^*$), yellowness ($b^*$), and stearic acid (C18: 0) content were also significantly higher in LYW than in LYD (p<0.05). Sensory evaluation revealed significantly higher meat color and flavor in LYW than LYD (p<0.05). Taken together, these results indicate that certain physicochemical qualities are improved in the LYW cultivar, as compared to LYD. Therefore, Woori black pig (W) has the potential to be substituted for Duroc, a breeding pig used currently.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.309-334
• /
• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.