• Journal of the Korean Institute of Landscape Architecture
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• v.25 no.2
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• pp.117-134
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• 1997

Ji Cheng's great work on garden design theory, the 'Yuanye', written in 1631 and originally published in 1634 is the first surviving treatise and most famous and comprehensive work on the suvject in the Chinese tradition. He constructed Dongdiyuan in Changzhou about 1623, Wuyuan in Yizheng in 1631, and Yingyuan in Yangzhou about 1634. But no poems and paintings written by him still exist, and none of his known gardens has survived. Therefore his design philosophy is able to be interpreted only by his work, Yuanye. This study aims at investigating the garden design theory in Yuanye. The results were summarized as follows. 1) Yuanye reflected the garden tastes of literati, and Ji Cheng endeavored to express the deas of literati painting into gardens. 2) The essence of the garden design theory is Xingzao, and Yindi, following the existing lie of the land, and Jiejing, to borrow from the scenery, are two major activities of Xingzao. 3) Ji Cheng's design theory build up on the basis of recognizing the existence of masters. 4) Yindi is the environmental and ecological planning and design method. This is the activity to reach the state of artistry through suitability. 5) Jiejing is not merely borrowing the landscape but the making use of scenery around the garden. And only the master has the skill in fitting in with the form of the land. 6) Ji Cheng pursuits the garden which will look like something naturally created though manmade. It is the goal of the Chinese traditional gardens and ideal situation. 7) Ji Cheng aims to unify the environment and landscape design dialectically into Xingzao.

• Fashion & Textile Research Journal
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• v.24 no.6
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• pp.686-693
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• 2022

The rapid development of the fashion industry in contemporary society has also caused various problems such as environmental pollution, material excess, and spiritual poverty. Accordingly, traditional Chinese Taoist aesthetics can solve the spiritual poverty that people are facing today, and the spiritual pursuit of returning to innocence. This study focuses on the works of first generation Chinese designer Ma Ke as an example to discuss the embodiment and application of Taoist aesthetics. The results are as follows: First, Ma Ke's works emphasize the value of handicraft through traditional handcrafting and natural fibers, which reflect the beauty of simplicity and the non-action of Taoist aesthetics. Second, the works acknowledge nature by using natural materials and retaining their original appearance, which embodies Taoist aesthetics of the beauty in non-action and living in harmony with nature. Third, the collections reflect a critical attitude toward the fashion industry and consumer culture by rethinking consumerism and advocating environmental protection, thus propagating the beauty in simplicity and the harmonious life with nature in Taoism aesthetics. In conclusion, Ma Ke's designs incorporating sustainability and handicraft exhibit the core features of Taoist aesthetics, including the beauty in simplicity, non-action, and living in harmony with nature while exploring the relationship between modernity and tradition, man and nature, and handicraft and fashion. This research can contribute to understanding Ma Ke's works in promoting critical thinking about the fashion industry through Taoist aesthetics.

• Journal of the East Asian Society of Dietary Life
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• v.17 no.3
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• pp.289-303
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• 2007

This report includes basic data on nutrition education for Chinese adolescents living in Korea. A total of 183 Chinese adolescents living in Incheon participated in the survey. Body composition was analyzed by the Inbody 4.0., and questionnaires on personal dietary behavior were administrated. When compared with the body measure indices of Korean adolescents, we found that height was similar, but weight greater ($5{\sim}12 kg$) among the participants. Regarding obesity, 30.0% of all students were obese (BMI>25), especially the high school boys (42.0%). But in the case of middle school boys, the rates of obesity and under weight (BMI<18.5) were the same (both of them at 22.9%). The average WHR (Waist Hip Ratio) of the female high school group (0.9) was over the normal range. The average percent body fat for each group was also over the normal range. The percentage of students having breakfast everyday was 52.2%, and the rate of skipping breakfast was 25.0%. In the obesity group, the rate of skipping breakfast was remarkably high (P<0.05). Because lunch service was not available at the schools, a lunch box from home was the most popular pattern (43.1 %), but eating out was also popular at 36.6%. For the male high school students, the eating out rate was 62.8%. Since many have-lived in Korea for a few generations, the students' eating practices were much closer to the Korean pattern. For their ordinary meal pattern, 96.0% of the students included Korean foods. however, for New Years Day, the rate of having Gyo-Ja was 75.2%, and having Wol-Byung at Choo-seok was 78.6%, showing that the Chinese tradition still remains. In the case of food preferences, the percentage having Kimchi everyday was 62.1 %, but those drinking green tea was 13.1 %. For cold drinks, the rate for drinking them more than twice per week was 71.6%. The most preferred cooking method was frying with oil (50.6%). Among the students who had visited China (or Taiwan), the rate for 'bad food familiarity' was 37.0%, and the rate for 'did not know Chinese traditional course menus' was 71.3%. As a result of combining eating practices from both China and Korea, and the absence of lunch service in Chinese schools, students are showing bad dietary behaviors. therefore, it is necessary to provide proper nutrition education and a system for lunch service in Chinese schools.

• The Journal of the Convergence on Culture Technology
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• v.10 no.5
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• pp.585-592
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• 2024

Recent Chinese animations emphasize the harmony between content and form, as well as the fusion of reality, emotion, and aesthetic ideals, through character designs that blend traditional cultural elements with modern aesthetic sensibilities. We have observed that this fusion has significantly contributed to the development of the Chinese animation industry. In particular, "Nezha: Birth of the Demon Child" stands out as an important example, where traditional character images are reinterpreted in a modern way, showcasing a unique artistic direction. In this study, we have conducted an in-depth analysis of the major characters in "Nezha: Birth of the Demon Child", focusing on their form, acting, and movement elements based on the theoretical foundation of traditional Chinese aesthetics.We explored how traditional Chinese costumes, totems, and painting styles were utilized in the design of the characters' forms, and discovered that these elements imparted a distinctive artistic quality. Furthermore, we found that the acting and movement elements were influenced by Chinese cultural practices, traditional theater, and martial arts, enriching the characters' motions and expressions. Through this research, we aim to highlight how Chinese animation integrates tradition and modernity, creating new artistic value, and establishing a unique competitive edge in the global animation market.

• The Mathematical Education
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• v.24 no.2
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• pp.48-73
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• 1986

Though the tradition of Korean mathematics since the ancient time up to the 'Enlightenment Period' in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only 'true letters' (Jin-suh). The correlation between characters and culture was such that, if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the 'Enlightenment Period' changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo significant in that they paved the way for that of Chosun through a few books of mathematics such as 'Sanhak-Kyemong', 'Yanghwi-Sanpup' and 'Sangmyung-Sanpup'. King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of king who took anyone with the mathematic talent into government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics perse and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the king. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China or Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In 'Sil-Hak (the Practical Learning) period' which began in the late 16th century, especially in the reigns of Kings Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for. the rapid increase of he number of such technocrats as mathematics, astronomy and medicine. Amid these social changes, the Jung-in mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics perse beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the 'Enlightenment Period' in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditional Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was hanged into the Western style and the Western mathematics was adopted as the only mathematics to be taught at the Schools of various levels. Thus the 'Enlightenment Period' is the period in which Korean mathematics shifted from Chinese into European.

• The Journal of the Korea Contents Association
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• v.17 no.12
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• pp.272-280
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• 2017

This article compares the content of a Korean movie, Miss Granny, and its Chinese adaptation, 20 Years-old Again. Popular in both countries, two movies are based on a same synopsis with similar characters and plots. With similarities, they also display differences originating from distinct social, cultural, and political conditions in each society. Firstly, Miss Granny displays women in Korea closer to mother figures than any other social roles, while 20 Years-old Again does more individualized and sexually active female images. Secondly, the former shows Korean men as the heads of houses in the Confucius tradition, but the latter does Chinese men more demoted and democratized. Thirdly, the former depicts the Confucius social caste system still surviving against oblivion, as the latter does the system being able to be overcome by serving the country. As main reasons of these differences, this article takes historical, social, and cultural differences that both societies have experienced from the early $20^{th}$ century.

• Journal of Astronomy and Space Sciences
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• v.26 no.3
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• pp.375-402
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• 2009

Korean historical constellations and their names are similar to Chinese ones. Although Korean historical astronomy is influenced by China, they have distinct differences in each shape and names of the constellations. We, therefore, compare Bocheonga (步天歌) of the early Joseon dynasty (朝鮮, $1392{\sim}1910$) preserved in Gyujanggark (奎章閣) with that of the Sui dynasty ((隋代, $581{\sim}618$ of China written by Wang Ximing(王希明) in terms of star charts and descriptions of the contents. We find out that the two books are partly different all over the books. First, there are definite differences in preface, three area of constellations (三垣) in the heaven, and the description of the Milky Way. Second, some of constellations show different in shape, the number of stars. Especially connecting pattern in some constellations shows different in each other. Third, Joseon Bocheonga describes their colors for some stars. These mean that Joseon has a unique tradition of star maps unlike Chinese one. We also summarize the differences and distinctive characteristics of Joseon star charts compared with Chinese ones.

• Proceedings of the Korea Contents Association Conference
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• 2008.05a
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• pp.187-190
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• 2008

China has had a long preference in red. The color, symbolizing the sun, has a special significance, which stems from ancient times. The worship of the sun in the primitive society has been inherited by means of the collective unconsciousness; the sun has represented a variety of values such as nobility, purity, integrity, prosperity, success, happiness, good fortune, auspiciousness, and still much more. This research studies how the Chinese artworks visualize the color 'red', emphasizing the image of China and her culture. To do this, "Red Color" in Chinese posters from the past to the present were analyzed. While the images in red were delivered with a strong political connotation in the middle of the 20th century, as time passes by, the world trend of globalization has led the recent poster design in China to present red as the color standing for Chinese tradition, culture and spirits, which have flown throughout the 5000-year-long history.

• Cross-Cultural Studies
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• v.33
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• pp.241-262
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• 2013

Nietzsche in the early 20th century, many Western thought came to China pushed the time, who want to reform the Chinese young intellectuals was a great welcome. Around 5.4 times writers representing China Journalism Guo Mo ruo Mao Dun and social needs of the times according to the spirit, according to their ideology, no tubes and four optional understand Nietzsche. Was acceptable, in the process, Nietzsche was transformed hem into various forms. In this paper, two Guo Mo ruo Mao Dun accept Nietzsche as Nietzsche socreated their own awards and also looked at these similarities and difference. Nietzsche Guo Mo ruo the remnants of the old feudal ideas and traditions were to break down and accept only select perspective. Nietzsche's self-discovery and individual liberty, and against the reality and accept the terms of loan 5.4 seconds, an ideal Nietzsche award was created. However Guo Mo ruo particular aspect of the acceptance of Nietzsche, whereas Nietzsche regarded as an extreme pessimist history, and his extreme caution and idealistic form of individualism was often criticized. Mao Dun the core ideas of Nietzsche 'Superman' and 'will power' noted. 5.4 All time view of life, a new morality must re-evaluate the need for a practical, based on the old tradition of Nietzsche completely against the spirit of rebellion was to have especially appreciated. But this was different Mao Dun Nietzsche and moral beliefs. What is the old morality Nietzsche corrupt, bourgeois morality and ethics, and was negative for democracy and freedom, Mao Dun dark realities facing the old Chinese feudal and traditional idea ofrevolution as a democrat were negative for. Guo Mo ruo Mao Dun optional for Nietzsche's acceptance was 5.4 times that contemporary needs can be met.

• The Korean Journal of Archival Studies
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• no.1
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• pp.189-217
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• 2000

In this article I tried to take an overview of the training course of Chinese Archivists. The emphasis of this work lies on the development of the Archives College of Renmin. Univ. of China after the Cultural Revolution. It includes also the development in 1950's and early '60's. An overview of the Chinese development in 1950's and early '60's will be helpful for the development of Korean archival system, especially in training of archivists. What is necessary above all in our today's situation is to bring some experiences from the advanced countries in this field. It can be carried out in two ways : the empirical studies of archival development in foreign countries and the systematic translation of their publications. It also needs an establishment of professional institutes for the archival studies in Korea. In fact the professional archivists are now hardly found in Korea. Those scholars working in the archival areas now are not archival specialists in their academic origin. Because of the urgent needs some scholars of related fields, i.e. history and library science, take over the roles of researchers and instructors in archival studies. It is therefore very urgent to offer the environment where the archivists are able to devote themselves to research in archival science. In conclusion, we need to pursue the studies of archives to give order to the records we find in the long history of our archival tradition. By doing so, we can develop our own archival science in the end. This project, however, needs supports from the government for the formation of policies, securement of budget and collaboration between the related agencies to pave a way for the strong foundation of Korean archival studies. Without these supports it might take much more time then that Chinese have taken for the enhancement of their own archival studies.