• Journal of architectural history
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• v.23 no.1
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• pp.21-31
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• 2014

The paper analyzed the excavational data from Bupyeong-office in Ulsan county in Chosun Dynasty, examined the composition of the community estimated at station community, and studied the duration of the community by using the excavated relics. In addition, the paper compared the excavational data with documentary records, studied the location Bupyeong-office, and investigated the size of station community overall. Community compositions such as buildings, residential place, pits, stoves, hemp kilns, cremation tombs, and farming appliances were identified. When compared to excavated relics such as tiles, white porcelain jars, agrayish-blue-powdered celadons, and celadon porcelains from building, residance, and pits, the community existed during 14C~17C. The station location was on the west side to the quarters for Byongmajuldosa of the Left Gyeongsangdo at King's location according to the old maps and documentary records. It is widely expected that No, 201 foundation stone buildings at Pyungsan relic I was related to the station because there was a distinctions on the stone pillar waterway and high quality of location in the size(the front 9 sections ${\times}$ the side 1 section) and the community. According to the building's functions and duplication relations in the community, it is regarded that there were 33~40 ground buildings, 40~45 pitting buildings, storages or 15~30 other purpose buildings, and 5~7 public buildings around No, 210 building in Bupyeong-office town.

• Journal of the Korean Institute of Landscape Architecture
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• v.46 no.6
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• pp.97-110
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• 2018

This study examined the value of the old roads and roadscapes as modern assets. Topographic maps of the two years (1916 and 1919, which were produced by the Japanese Government-General of Korea) and the digital topographic map produced in 2017, were analyzed. The total amount of roads that have survived for the past 100 years are located in 108 places and total 26.32km. After examining the remnants of the roads in YeongDo, the type of scenery experienced along the roads were classified into nine kinds. The place where a sequential scenery experience takes place due to the survival of the past, the experience is based on the transition of historical scenery, not the scenery of the present time. A new model that can preserve, manage and plan this scenery is required. Therefore, we propose a new landscape model that elevates the concept of gaze from a spatial concept to a spatiotemporal concept. Based on this model, we propose a conservation criterion of the landscape viewed on the road as a viewpoint. As a modern asset for the next 100 years of YeongDo, it is necessary to understand and preserve the meaning of the landscape and roadside scenery as a transit landscape network. The remnant of roads from 100 years ago suggests that the scenery on the road was has been maintained, and it is the historical landscape of the YeongDo area. Through the landscape conservation plan proposed in this study, it is expected that the historical roads and their landscape will be positioned as a modern asset and an aspect of local heritage, and the future conservation and management of the roads and roadscapes will continue.

• Journal of the Korean Geographical Society
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• v.38 no.2
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• pp.206-223
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• 2003

Bays and caps represent the physical characteristics of Naepo area in Korea. And reclamation of tidal land presents a clue toward the understanding of regional identities and landscape changes in this area. Reclamation of tidal land in the Garorim bay that is representative of the physical geographies of Naepo area had trended toward 'the diffusion of salt ponds' during Joseon dynasty. Hereafter the Japanese imperialism, the reclamation had tumed to 'the reclamation of arable lands' by drainage. But, at the same time the land use of salt pond that had been the most appropriate strategy of adaptation for the ecological environments of this area has showed a sort of the geographical long-term durability. And the great landlords that had emerged during Japanese imperialism were the Yeom-han(鹽漢, laborers who engaged in salt production) in former times. They as a new local elites have played a leading role in the reclamation of tidal land and the making of regional landscape.

• Journal of Sericultural and Entomological Science
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• no.12
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• pp.56-57
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• 1970

1. 잠업은 식물적 동물적 가공적부문이 결합 혼합된 산업이므로 유통단계 및 유통기능이 다변족이며 타산업과 현격하게 다름. 2. 일반적 농산물의 경우도 그러하지만 잠견은 6월의 춘잠과 8월의 하추잠시기의 집중적으로 출회되므로서 상품의 수급탄력성은 거의 없고 따라서 정부의 수집조작이 요망됨 3. 잠견의 거래제도는 일정시의 특약공동판매제와 대동소이한 것으로 유통기능의 경직비를 그대로 존속하고 있음. 즉 잠견공급전량이 농협의 잠사공판매에서 공판되고 도지사가 제사공장별구견지역을 정하는 바에 따라 제사공장이 인수함. 4 유통마진은 타 상품과 같이 시장경제적거래가 성립되어 있지 않기 때문에 전혀 나타나지 않는 것 같지만 사실에 있어서는 검사제도소송심의 과정에서 상당한 마진이 존재함. 5 일시에 잠견이 공결됨으로 해서 검사제도합리화 〈기계검사〉, 건견장설치 등 사회간점자본시설 이 크게 요청됨.

• The Korean Journal of Quaternary Research
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• v.11 no.1
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• pp.1-24
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• 1997

한반도의 석기문화는 전기구석기부터 시작되는데 동아시아지역에 퍼져 살던 고인류 집단의 일파가 한반도로 확산하여 온 것으로 판단된다. 이들의 석기문화는 아슐리안주먹도 끼를 공반한 정형화되지 않은 구석기공작이었다, 중기구석기는 르발르와기법의 유무에 대한 논란이 남아있으며 전기적인특성이 그대로 지속되는 시기이다. 그러나 약 3만년전의 후기구 석기시대가 되면 석인석기공작이 나타나고 석기도 대단히 정교해 지는데 이 석기 공작은 동 아시아로 확산되어 오던 현생인류의 도구이었다. 바이칼호부근에서 기원한 세석인문화는 한 반도의 전역으로 퍼져나갔다,. 이 석기공작은 중석기를 거쳐 신석기에 이를 때 까지 눌러 떼 기기법과 함께 존속하였다, 신석기시대에는 마제기법이 나타나게 되고 어로용도구들이 새로 이 추가되기 시작한다 그리고 간단한 가공으로 만든 농경구들이 추가되기 시작하는데 중후 기에 가서는 마제농경수확구가 증가하게 된다, 청동기시대에는 금속기의 영향을 받은 마제 석검등의 대단히 정교한 석기들이 훌현하고 또한 석기의 기능에 의례적인 기능이 추가되면 서 양식이 분화하기 시작한다, 그러면서 생산구들도 효율성이 높게 발달해 나가게 된다.

• The Journal of Korean Philosophical History
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• no.23
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• pp.275-294
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• 2008

The specific concern of 'Xing'(形) & 'Shen'(神) theory is considering the body and the soul of human being. If either of the body and the soul including the life of human as of basic items is not existed, it may not seem to be alive. A great number of philosophers during 'Dong-Jin Northern & Southern Dynasty'(東晉南北朝) had the most active and furthest discussion throughout the history of China to study the concerns; Having a question such as "Where the body and the soul come out around us?", "What is the essence of complicated and delicate mental operation?" "Are there any relationships between the body and the soul?" and then "How do the human soul exist after death?" First, during 'Don-Jin' period as body and soul theory was based on 'Yin'(陰) and 'Yang'(陽). 'He Cheng Tian'(何承天) said that everything which was burn on earth should die because the soul couldn't stay the dead body longer. In the same age, 'Ming Fo Run'(明佛論) and 'Da Xing Run'(達性論) which denied that the soul couldn't exist forever were main topics of the discuss among the distinguished philosophers. Next, during 'Northern & Southern dynasty', body and soul theory was divided into two. First of all, body and soul of 'Heng Cun'(恒存) might be harmonized, however, that was not perfectly put together. Because, after human death, even if the body of human might be existed, the soul left elsewhere but always stayed around us. The body was the soul which meant that the soul was to the nature of the body and the body was to the usage of soul. Many philosophers insisted that nobody meant no soul according to 'Shen Bu Mie Run'(神不滅論) and 'Shen Mie Run'(神滅論) which was the main topic as an academic argument in those days. Finally, during Dong-Jin dynasty covered the significance of Body and Soul theory and analyzed the influence into the history of the history philosophy in china.

• Journal of the Korean association of regional geographers
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• v.13 no.4
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• pp.461-475
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• 2007

To understand the changing regionality of the Yanbian Korean Autonomous Prefecture(YKAP) in China within the world-economy, this paper examined the spatial division of labor in agriculture and industry with three divisions of period through the regional geography of world-system In the Japanese colonial period(l909$\sim$1949), the YKAP was made into a typical peripheral agricultural and industrial region which was exploited by the Japanese empire. In the socialist period(1949$\sim$1978) which China separated from the world-system, the YKAP was transformed into a socialistic agricultural and industrial region. In the reform and open-door period(1978$\sim$present), the YKAP still plays a role as a peripheral region due to the late open-door policy in 1992 of Chinese government on the border land and else, while most littoral areas of China are developed into a semi-peripheral region. Therefore if the YKAP continues to exist in the future, it is a critical matter to raise the position of the YKAP within the world-economy into a semi-periphery as soon as possible to increase the ratio of Korean ethnic in the YKAP.

• Journal of the Korean Geographical Society
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• v.38 no.4
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• pp.575-590
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• 2003

It was the landscape phase that social relations were extended by production of landscapes during the 16C～17C. Core lineage groups in study area had extended socio-spatial nexus through making of the landscape of ‘authority-ostentation’(권력-과시형 경관) and of ‘kindness-civilization’(시혜ㆍ교화형 경관). Therefore they could gain a result that their power and authority took root in community perfectly. In the case of the Kims of Kwangsan(광산김씨), the first landscape of ‘kindness-civilization’ was Jungheodang(the learning room Jungheo), and next it was built Yangsungdang(the learning room Yangsung), and Imlijung(the pavilion Imli). Through this landscape production, the consciousness of scholastic genealogy was born, and this genealogy consciousness could be deepened and extended in regional scale. One more important feature in this phase is the point that the Kims of Kwangsan in Yeonsan area and the Songs of Unjin(은진송씨) in Hoiduk area could unite socially by the landscape production of ‘kindness-civilization type’ becoming intermediation. And these social union, that is to say, it do connote enlargement of the territoriality. It tells that community of ‘regional’ scale was formed by of core lineage groups of ‘local’ uniting each other.

• Journal for History of Mathematics
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• v.25 no.3
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• pp.41-52
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• 2012

The Great War of 1914-1918 had dramatic consequences for all aspects of European society. Academia, and the field of mathematics, was no exception to the changes which occurred following the conflicts conclusion. After the First World War, which left Germany, the Austro-Hungarian Empire, Bulgaria and Turkey defeated, the Treaty of Versailles imposed harsh revisions to the old order. Many new nations emerged and the map of Europe was redrawn. The victorious powers also created the International Research Council (IRC) in 1919, and the International Mathematical Union (IMU) was founded under the IRC' s umbrella in 1920. At that time Germany, Austria, Hungary and Bulgaria were excluded from participation and the IMU maintained an open anti-German policy. However, as time passed this policy became more sharply criticized and in 1928 ICM, the nonparticipants were invited to join. Having declined, controversy persisted until in 1931 the IRC was replaced by the International Council of Scientific Unions, and the IMU disappeared for over two decades until it was reestablished in 1951. During the time of the first tenure of the IMU it is argued by many that politics entered into the world of international mathematical cooperation. In this paper we study the real effects the Great War had on the international mathematical community and its mathematicians.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.223-284
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• 2005

Gwaebul, created during late Joseon dynasty, especially from 1885 to 1926, now exist 18 ones. And 12 of them are owned by Buddhist temples located in Seoul city and Gyeonggido province. Royal Tomb praised and Royal household praised Buddhist temples in early Joseon dynasty were supported by Royal Family. As a renovation of Buddhist temples by king Taejong's reign(1400-1418), they became impoverished with reduced Buddhist ceremony. But they maintained their lives in intimate connection with royal family, and went prosperous from late 18th century. At that times, a new trend in Gwaebul appeared, which have popular idea for wishing peace of the dead, the nation and the royal family. The new composition of painting expressed in Gwaebul starts in Amitabha-Triad paintings which carved in first volume of ${\ll}$Amita-yohaegyeong${\gg}$ made of wooden plate. And Gi-heoh(A.D. 1820-1872) carved it in 1853 at Naewonam Buddhist hermitage of Samgaksan mountain And a return of Suwolgwaneumdo which had been popularized in late Goryo dynasty is worth noticing as a new issue of late Joseon dynasty. It is related with a composition of Gwaebul that expressed 'a leading the dead to the good', a Buddhist consciousness of falsehood and fancy. The saturated and blurred style of painting, the fact that centralization-powered lineage of painter who used composition of multi-used basic pattern, are characteristics of this period.