• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.141-169
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• 2020

This study focuses on the interpretation and transformation of "The Great Learning" within the Korean new religion, Daesoon Jinrihoe. Joseon Dynasty Korea was a member of the Chinese Character Cultural Sphere in East Asia. The examination and recruitment system of the Yuan Dynasty influenced the Joseon Dynasty for a long historical period. Zhu Xi's (朱熹) version of The Four Books were accepted and applied in imperial examinations during the Joseon Dynasty. The 18th century Confucian thinker, Jeong Yak-Yong (丁若鏞), overturned and rebuilt his own system for studying and interpreting The Four Books (四書學). Zhu Xi and Jeong Yak-Yong's systems of thought influenced Confucianism knowledge in that era. The historical figure deified as the Supreme God by Daesoon Jinrihoe, Kang Jeungsan (姜甑山), was trained in the study of The Four Books within that cultural and philosophical context, and this is especially evident in his interpretation and transmission of "The Great Learning." Kang Jeungsan regarding The Great Learning as deeply important. That text combined Confucian discourse on Principle, Mind, and Practice. In his interpretation, The Great Learning was also a medical and religious book that had holy and mysterious powers. In Mugeuk-do and Taegeuk-do (direct predecessors to Daesoon Jinrihoe), Jo Jeongsan interpreted the concept of Sincerity and Regularizing the Mind and incorporated them into doctrine as 'Sincerity, Respectfulness, and Faithfulness' and 'Guarding against Self-deception.' Park Wudang practiced and spread those doctrines to Korea, and Daesoon Jinrihoe devotees continue to follow those doctrines in present times.

• Korea Trade Review
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• v.42 no.3
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• pp.1-24
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• 2017

This study investigates any possible influences of the fourth industrial revolution on international trade in Korea and suggests strategies to promote export of Korea in order to secure one of the biggest international trade countries. The fourth industrial revolution is the fourth major industrial era since the third industrial revolution in the 18th century which used electronics and information technology to automate production. This can be characterized as a range of emerging technologies that are fusing the physical, digital and biological worlds, and impacting all disciplines, economies and industries. Since this revolution is expected to have effects on international trade as well as whole industrial society, it examines how it may affect international trade of Korea in terms of the subject, the object, markets and forms of international trade. After that, it provides the strategies to promote Korean export in order to overcome the risks around the low economic growth of the recent years and the depressed domestic economy.

• Journal of People, Plants, and Environment
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• v.22 no.4
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• pp.341-354
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• 2019

Urban agriculture, which promotes communication in vulnerable classes and the formation of social networks has been gaining attention with an emphasis on healthy city, elderly-friendly city, safe city and happy city as future keywords about urban life. There is a growing interest in public awareness in many areas such as health, society, economy, and ecology. As an attempt to improve the diversity of urban gardens, this study begins with collecting suitable crops for urban gardens from "Imwongyeongjeji (林園經濟志)," an encyclopedia written by Yoo-Ku Seo, a scholar in the 18-19th century. Out of those recorded in "Gwanhyuji (灌畦志)," 128 kinds of crops with linkage of the historical achievements of the realists who gave their priority to public welfare were selected and 53 crops which had traditionality, historicality, health functionality and popularity were finally selected. The properties (cold, warm, clam) of the selected crops were evenly distributed, and there was no crop that was hot and cool. In addition, the number of crops that have a sweet taste was the highest, followed by spicy and bitter, but there was no salty vegetable, which can be attributed to the fact that 12 namuls (wild vegetables) that grow in seas were excluded in this study since they were not suitable for urban gardens. Urban gardens can be transformed from those that focus on primary production and secondary consumption activities into a new resource that offers educational and traditional values by applying humanities to urban agriculture as a content resource in the era of cultural consilience and convergence. It is expected to satisfy urban residents' intellectual and participatory needs and to enhance the diversity and utility of urban gardens by applying traditional knowledge to a new model of urban agriculture. We hope that further research will be conducted to develop new types and models of urban agriculture going forward.

• Korean Journal of Culture and Social Issue
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• v.18 no.1
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• pp.97-110
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• 2012

The sharp decline of fertility in industrialized countries since the 19th century constitutes a major problem for evolutionary approaches to human behavior. Why would people voluntarily reduce their total number of offspring, despite the fact that resources are so abundant in modern times? Here I review three evolutionary hypotheses for low fertility in modern societies, and discuss how the evolutionary perspective could shed new light on solving the problem of low fertility in Korea. Low fertility may be 1) a maladaptive outcome from the mismatch between our ancestral environments and evolutionarily novel environments, 2) a consequence of gene-culture coevolution where traits that reduce genetic fitness can still spread through a population as a result of imitation, especially if the traits are expressed by high-status people, or 3) an adaptation that maximize parents' long-term genetic fitness in knowledge-based industrialized societies where high parental investment is required for rearing competitive offspring. Based on these considerations, I suggest how the evolutionary explanations of low fertility can be applied to increasing the birth rate in Korea.

• Journal of architectural history
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• v.31 no.6
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• pp.17-32
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• 2022

Ijidang(二止堂) is a private village school (seodang, 書堂) established in Okcheon, north Chungcheong province where Jungbong Jo, Heon(重峯 趙憲, 1544-1592 AD) had trained for his sound mind and body(yusangcheo, 遊賞處). Jo, Heon was a notable Neo-Confucian scholar of the Kiho School and also a righteous general leading soldiers in Joseon Dynasty. According to Ijidanggi(二止堂記), Ijidang was constructed to honor Jo, Heon and to train local talents in 1647 with the support of Song, Si-yeol(宋時烈, 1607-1689 AD),a representative scholar belong to Kiho School and other local Confucian scholars. Ijidang currently consists of Main Body(本體) in the middle along with the East(Dong-lu 東樓) and the West Pavilions(Seo-lu 西樓) attached to each side. The Main Body and the Dong-lu firstly constructed were to give lectures and to rest within. Ijidang has undergone several changes in its form so far. The surrounding nearby Ijidang shows characteristics of the Confucian architecture for training(J eong-sa, 精舍) and the building itself was to be built in a scenic place apart from the secular world in which scholars stayed, cultivated their body and mind or taught disciples within. The lecture space of Ijidang is positioned next to the main hall(Dae-cheong 大廳) unlike other typical forms of a three-bay building(samganjije 三間之制) at that period. West lu, a two-story building added afterwards in the early 18th century representing characteristics of the Gate Pavilion(Mullu, 門樓) of Neo-Confucian Academies(Seo-won, 書院) in Joseon Dynasty was typically located where the entrance and the ground floor of the main building are visible simultaneously.

• Korean Journal of Acupuncture
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• v.41 no.3
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• pp.90-100
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• 2024

Objectives : This study examined the historical evolution of the GV26 acupuncture point, focusing on its location, therapeutic indications, and anatomical relevance to the philtrum region. Methods : We reviewed 18 historical acupuncture texts, analyzing the descriptions of GV26's location and associated indications. Results : The location of GV26 has varied over time. Early texts like the A-B Classics of Acupuncture and Moxibustion described it at the center of the philtrum groove, while some 16th-century texts shifted it closer to the nasal cavity. However, many sources continued to emphasize the central philtrum groove as the correct location. GV26 was historically indicated for conditions such as cold-type headache, epilepsy, edema, nasal and eye symptoms, respiratory issues, post-stroke symptoms, jaundice, pestilence, mouth-related symptoms, and low back pain. Epilepsy, edema, and post-stroke facial symptoms were consistently cited across texts, while other indications varied. Cadaveric studies show that the superficial orbicularis oris muscle divides into the upper nasalis and lower labialis portions. Needling the upper third of the philtrum stimulates the thinner, closer-to-maxilla upper nasalis portion, potentially providing stronger stimulation, while needling the center targets the lower labialis portion. Conclusions : Historical variations in GV26's location reflect an evolving understanding of its anatomical and therapeutic significance. The upper third of the philtrum groove may be more effective for acute conditions requiring strong stimulation, whereas the central groove may better address a broader range of conditions. These findings highlight the importance of historical and anatomical context in optimizing GV26's clinical use.

• Korean Journal of Heritage: History & Science
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• v.54 no.3
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• pp.68-89
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• 2021

In August 1837, a list of wedding gifts was given by Queen Sunwon (1789-1857) to her son-in-law, Namnyeong-wie, Yun Eui-Seon (1823-1887) at the wedding of Princess Deok-on (1822-1844). This Honsubalgi is now kept at the National Hangeul Museum. This text was used in the present study to examine the everyday clothes of the royal son-in-law in the early 19th century. First, the everyday clothes were organized into about 36 types. They were classified as tops, bottoms, hats, accessories, belts, pouches, fans and shoes. Second, the most important clothes were the ordinary formal attire, composed of the namgwangsa dopo and namgwangcho changui. As for the bottoms, the pants, the Chinese hemp leggings, two pairs of socks, the green silk belt, and a pair of light blue ankle ties were identified. Third, as for the head and accessories, there were heukrip, with the gemstone string and silk string, the jeong-ja-gwan and dong-pa-gwan, as well as tang-geon and bok-geon. And there were the sangtu-gwan, three types of donggos, and the mang-geon equipped with okgwanja. On the other hand, the jeong-ja-gwan and dong-pa-gwan are peculiar hats whose status has changed over time since the mid-18th century. The fact that the jeong-ja-gwan and dong-pa-gwan were given to Namnyeong-wie showed that the status of these hats improved in the early reign of King Heonjong. The belt was given with the sejodae that is suitable for the dangsang, the coral plates, and the silk bag containing a flint pouch. Fourth, there were the red-colored sejodae, a ssamji silk pouch for flint and the fan decorated with okseonchu, and shoes, such as unhye and danghye.

• Korean Journal of Heritage: History & Science
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• v.48 no.1
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• pp.62-79
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• 2015

The Stele for State Preceptor Doseon and Seon Master Sumi of Dogapsa Temple in Yeongam was erected in the fourth month of 1653. It was made with stone obtained from Yeosan(present-day Yeosan-myeon, Iksansi), and contains an inscription - engraved in the spring of 1651 - commemorating the two priests. The project to erect the monument was led by eminent monks, including Gakseong and Sucho, with the support of royal patrons and powerful statesmen including Prince Inpyeong(1622~1658). This monument is thought to be the first of its kind to have a capstone in the shape of a 'dragon loop' handle of the kind traditionally attached to the top of a temple bell. Stone stelae with a dragon-loop-shaped capstone continued to be used by the royalty and nobility of Joseon until the 18th century. The inscription engraved on the rear face of the monument reveals that it was made by Jo Mal-ryong, a renowned stonemason who worked on stone monuments and figures for royal tombs in the mid-Joseon period. He is known as the only stonemason to have been awarded the third highest rank(Jeong-sampum) of government, including the posts of Grand Master(Tongjeong Daebu) and General(Jeolchung Janggun), as recorded in the inscription. The monument corroborates the prevalent view that he was the creator of monumental capstones of the highest aesthetic merit in Joseon, and provides valuable insights about the leading artisans who produced monumental stones for royal tombs in the 17th century. This particular monument is highly regarded as a valuable historical relic because of the detailed information contained in the inscription, including the dates, work processes, patrons and artisans related with its creation, and because it features outstanding workmanship by some of the greatest artisans of the period. The monument also provides important clues about the transition from the Buddhist monuments created under the auspices of the royalty and nobility of mid-period Joseon to the symbolic stone structures and figures made for the tombs of royalty and nobility.

• Korean Journal of Heritage: History & Science
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• v.48 no.4
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• pp.110-125
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• 2015

This study is objected to investigate the repairing method and the modification period of rafters via the transformation traces left in the superciliums, where repair process takes places frequently. This is the basic research of analyzing the architectural features of Deokkeori, one of the additional-rafter methods. Deokkeori method can be described as using Deokdori in the top section of Hayeon, and placement of Sangyeon above it. This method was started to be used since middle of the Joseon dynasty period(middle 18th Century) and mainly used at 19th Century to resist the transformation caused by repairing. It had been gradually developed from non-application stage to application stage including additional usage of complement. The architectural features of Deokkeori can be categorized into four. First, the usage of Deokdori to connect Sangyeon to the top section of Hayeon. It reduct the direct connection between Sangyoen and Hayeon, therefore give constructive benefits and prevent the downfall of the eaves by increasing the power which pressing the top section of Hayeon. Second, it gives the autonomy to the inside structure of ceiling by comprising it. By using Deokdori, the limit of top section's longitude was eliminated while also simplify the upper section by blocking the inside structures with ceiling. In addition, the complements occasionally seen in several buildings increase the power which pressing Hayeon. Third, the ceiling's slope has been changed to be concerned with Sangyeon, instead of Hayeon which was highly related with it before. The last factor is the thickness of rafters which used in Deokkeori. The diameter is thiner in Sangyeon than Hayeon.

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