• The Zoological Society Korea : Newsletter
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• v.15 no.2
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• pp.3-7
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• 1998

• The Korean Journal of Mycology
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• v.20 no.4
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• pp.360-368
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• 1992

Recorded mushrooms in Chju-do, Korea are composed of 1 division, 2 subdivisions, 4 classes, 3 subclasses, 14 orders, 41 families, 96 genera and 186 species. Because of dual recording of synonyms of 5 genera and 16 species, the numbers of genera and species in the list are 101 and 202 respectively.

• The Korean Journal of Mycology
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• v.1 no.1
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• pp.35-43
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• 1973

저자(著者)는 우리나라산(産) 균심류의 정체(正體)를 구명(究明)하고자 1946년(年)부터 금일(今日)에 이르는 동안 서울시내(市內), 광릉(光陵), 수원(水原), 양양(襄陽), 속초(束草), 설악산(雪嶽山), 목포(木浦), 나주(羅州), 울산반도등지(蔚山半島等地)의 산야(山野) 인가(人家) 노변(路邊)에서 야생균심(野生)을 채집정리(採集整理)하여 기(旣)히 조사발표(調査發表)된 종(種)을 종합(綜合)하여 2문(門), 2강(綱), 3목(目), 12아목(亞目), 22과(科)7아과(亞料), 274종(種)을 보고(報告)하는 바이다. 저자(著者)가 금일(今日)까지 미기록종(未記錄種)으로 사정(査定)한 종(種)은 하기(下記)와 같다. 1. Polysticus flabelliformis (Klotzsch.) Cke. 2. Thelephora palmata (Scopoli) Fr. 3. Russula nigricans (Bull.) Fr. 4. Omphalia sp. 5. Peziza repanda Pers. 6. Wynnea gigantea Berk. et Curt. 7. Helvella crispa (Scop.) Fr. 8. Helvella epipploides Imai 9. Cordyceps militaris (L.) Link

• Journal of architectural history
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• v.17 no.1
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• pp.65-84
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• 2008

It is generally known that the temple structure in Korea was formalized by the ceremonial principle based on the Buddhist cosmology. But, there have been no concrete studies on how far the two have relationship with each other and what significance it implies in it. In other words, even though the temple structure reflects the Sumeru Mount cosmology which is the Buddhist cosmology, there is still uncertain aspects in the relationship between them. This research is a more concrete approach on what kind of corelation the Sumeru Mount cosmology has with the Korean temple structure. For this, the levels of related documents on the Buddhist cosmology and the Sumeru Mount cosmology have been arranged first. Then, on this basis, it is searched with what symbolism the cosmology has been accepted in the temple structure. The temple is a sacred space that holds Buddha and a profane space which the sattva (ordinary people) can approach at the same time. The site of the temple is also a land that is connected to the residence of sattva and a blissful area of prayer that they can be born again through Buddha at the same time. Thus, the double characteristics of sanctity and profanity are finally inter-connected with each other in the view point of Jinsokburi(Truth and Worldliness are not different), and the temple structure reflects this significance through the symbolism very well. Therefore, the correct recognition on the temple structure can be said as an important aspect to understand the purpose of Buddhism.

• The Journal of Dong Guk Oriental Medicine
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• v.6 no.2
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• pp.33-85
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• 1998

In order to find the characteristic medical methods of "BianZhengGiMun" by the author ChenShihTo, we have translated and analyzed the mentioned book. Upon analyses, the following facts were noted : 1) "BianZhengGiMun" is written and composed of case studies. Prescriptive methods described here differ rather from previously known methods, where as our nation's Oriental medicine practitioners refer and consider these methods as miraculous modern methodologies. 2) Book's content has much similarities to "ShangHanLun"'s original text. Moreover, the content is adjusted towards presenting methodologies not coverd in "ShangHanLun"'s text, together with adding more information to conserve "ShangHanLun"'s methods as well as to critique them. 3) Diagnostic methods mainly follow the ZangFuBianZheng(臟腑辨證)'s pattern, where it's recorded information and theories are valid. 4) "BianZhengGiMun"'s proscriptive methods usually follow BuYinShengJin(補陰生津)'s form, where they were appropriate for that period and circumstances. 5) In consideration of all of the above factors, ChenShihTo grasped ShangHan and WenBing(acute febrile disease due to exogenous factor) as WaiGanReBing(外感熱病)'s double sided characteristics, where this corresponds with the current belief. It is believed that this in turn would provide much practical value to the present time.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.37 no.4
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• pp.11-31
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• 2019

Taking the painting, 「Landscape of the Jiuqu River in the Wuyi Mountain」 as the study object, which was produced in the middle of Qing Dinasty and collected by the British Library, this paper analyzes the scenery names recorded in the painting, and describes the landscape of the mountain, port and ships, architectural elements, civil elements, character, stone inscription and other scenery in the painting. The investigation results of the cultural landscape properties of each Gok are as follows: According to statistics, there are 28 architectural elements in the painting, including 7 pavilions (25%), 4 temples (14.3%), 3 Colleges and Taoist temple (10.7%), 2 Dowon(道院) and villages (7.1%); 29 civil elements, including 9 holes (31%), 6 Historical Sites (20.7%), 3 Stations(臺) (10.3%), 2 Ferries, 2 Bridges, and 2 Ponds (6.9%), 1 Garden, 1 Gate, 1 Mine(坑), 1 Well and 1 Remains(3.4%). These physical factors and civil factors are the important relics reflected the cultural landscape attributes of Wuyi-Gugok in the middle of the 18th century. Among the shape element in each Gok, the 1^st Gok have 12 shape elements(21.1%), the 5^th Gok 11(19.3%), the 4^th Gok 9(15.8%), the 9^th Gok 8(14%), the 3^rd Gok 7(12.3%), the 6^th Gok 4(7%), the 2^nd Gok 3(5.3%), the 7^th Gok 2(3.5%), and the 8^th Gok 1(2%). Through collation, it is found that the 1^st Gok, 5^th Gok and 4^th Gok have more prominent cultural landscape characteristics. In addition, according to the description of scenic spot types in 『Muisanji(武夷山志)』, there are 38 types of scenery description in the painting, of which, the three scenery of big rock, peak, small rock occupy the vast majority. This reflects the Danxia(丹霞) landform characteristics of Wuyi-Gugok. The cultural connotation of Wuyi Mountain expressed and contained in the painting is analyzed and interpreted, and it is found that the Jiuqu(九曲) River in the Wuyi Mountain has Neo-confucianism culture, Taoism culture, Buddhism culture, Tea culture and so on. In addition, among the 171 scenery names shown in the painting, there are altogether 7 stone inscriptions that are consistent with or have the same meaning as the rock inscriptions site, including 3 for inscriptions praising the landscape, 3 for philosophical inscription and 1 for auspicious language inscription, which is considered as the important basis for the mutual textuality between the pictures and the stone inscriptions.

• Korean Journal of Heritage: History & Science
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• v.55 no.3
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• pp.74-100
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• 2022

The purpose of this study was to investigate the characteristics of Chinese seowons and to obtain data based on the characteristics of waterscapes unique to Korean seowons. The conclusion of this study from the results of investigation and analysis of the location, water system, and design characteristics of 10 representative traditional seowons in China including Yuelu Seowon(嶽麓書院) conducted based on literature research and field observation is as follows. The water system of Chinese seowons is dualized into an inner and an outer water system, and in general, two and a maximum of three water bodies are superimposed on the outside. The locations of seowons are classified into five types: Four double-sided round water type sites, three converted face water type sites, one three-sided round water type site, a four-sided round water type, and a waterproofing type(依山傍水型). Therefore, compared to the typical Korean seowon facing water in the front and a mountain in the back(背山面水型), the Chinese seowons showed a highly hydrophilic property. The water shapes of the external water system were meandering(46.0%), mooring(36.0%), and broad and irregular(9.0%). In addition, water conception(水態) were streams(31.8%), rivers(27.3%), springs(13.6%), falls(9.1%), lakes(4.5%) and ponds(4.5%), in that order. As for waterscapes of the water system inside the seowon, there were seven in Akrok Seowon and four in Mansong Seowon, indicating a comparatively higher number of waterscapes. Since the 27 detailed waterscapes in 10 seowons that were the subject of the study were classified into six types including ponds and half-moon ponds, they appeared to be more diverse than the Korean seowon. It is noteworthy that in the interior waterscape of the traditional Chinese seowon, the ritualistic order, where at least one half-moon pond or square pond(方池) was arranged, is well displayed. In particular, the half-moon pond(伴池), which is difficult to find in Korean seowon, was found to be a representative waterscape element, accounting for 42.8%. If the square pond of Nanxi Seowon based on Zhu Xi's poem 「Gwanseoyugam(觀書有感)」 is also treated as a square-shaped half-moon pond, the proportion of half-moon ponds in the waterscape will be as high as 50%. The pond shapes consisted of 28% square, 24% each for free curve and round shape, 20% for semi-moon shape, and 3.8% for mountain stream type. This seems to differ greatly from the square-shaped Korean seowon. On the other hand, there were a total of 10 types of structures related to the waterscape inside the Chinese seowon: 11(26.8%) pavilion and bridge sites, five gate room sites(牌坊: 16.5%), four gate and tower sites(樓, 1.4%), two Jae sites(齋, 6.2%), and one site each(3.1%) of Heon(軒), Sa(祠), Dae(臺), and Gak(閣). In particular, the pavilions inside seowon were classified into three types: landscape pavilion(景觀亭 27.2%), tombstone pavilion(碑亭, 18.2%), and banquet pavilion(宴集亭, 54.5%). In general, it was confirmed that the half-moon pond with a pedestal bridge, and the pavilion were the major components with a high degree of connection that dominate the waterscape inside the Chinese seowon.