• Journal of Korean Medical classics
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• v.6
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• pp.89-130
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• 1993

Huh-joon's medical thoughts shown on his medical book of the Doog-Eui-Bo-Kham can be summerized as follows. 1. The general trend of medical science in Koryo dynasty is that much more interests were concentrated upon the books about curative means rather than upon the books about theoretical knowledge of medical science. With the development of Hyang Yak(鄕樂) (the term referring either various kinds of domestic medical stuffs such as herbs or the curative methods using those stuffs) and the writing of books on Hyang Yak, independent medical science of the nation's own was established in late Koryo dynasty. And the national medical science was continuously further developed until early Choson dynasty. Briskly-expanded mutual exchanges with China in early Choson dynasty provided Choson opportunities to import Chinese medical science and to examine it. Under this circumstances, he wrote the Dong-Eui-Bo-Kham. 2. As we look over the preface and Chip-Rae-Muo(集例文), we can find the characterstic of Doog-Eui-Bo-Kham is that the philosophical theory of Taoism was quoted in explaining the principles of his medical science and that the main idea of Naekyuog is the basis in explaining the way of curing diseases. 3. 83 kinds of medical books were quoted in the Doog-Eui-Bo-Kham. Besides, as many as 200 kinds of books including Tao-tzu's teaching books(道書), history books(史書), almanac(曆書), and Confucius' teaching books(儒家書籍) were quoted in total. Naekyuog and Eue-Hak-Ip-Mun, Dan-Kye-Sim-Bup were the most frequently quoted books among them. 4. Huh-Joon's medical thoughts about health care were like these. 1) The reason why Huh-Joon regarded the idea of health care as of great importance was that he laid much more emphasises on the preventive medicines rather than on the remedial medicines. The direct reason was that he was greatly influenced by profound knowledge of Taoist's study of discipline and who participated in the editing the books from the beginning. 2) Huh-Joon's outlook on human body started from the theory of "Unity of Heaven and Man"(天人合一論), which implied man was a kind of miniature universe. In addition to that, he largely theory of essence(精), vital force(氣), and spirit(神) which were regarded very important as the three most valuable properties in Taoism. However, he took his medical ground on practical and pragmatic idea that he did not discuss fundamental essence(元精), fundamental vital force(元氣), and fundamental spirit(元神) which were given by Heaven from the received only the theory of essence, vital force, and spirit which were acquired after birth and worked mainly on realistic activity of life. 3) Huh-loon accepted Do-In-Bup(導引法) sharply as a method to prevent and cure diseases. 5. Huh-loon's medical thoughts on remedial aspects are as 1) Naekyung was considered so important in Dong-Eui-Bo-Kham that not only each paragraph was begun with the Quotations from Nackyung but also the edited order of the content of the book the same with that of Naekyung. And differently from the former korean medical books he accepted at large and recorded the theories of the four noted physicians of the Geum-Won era(金元四大家) by Dong-Eui-Bo-Kham. 2) For the first time, Huh-Joon introduced the theory of Un-Ki (運氣論) in the Dong-Eui-Bo-Kahm. However, he accepted it as a pathological function of human body but he did not apply physical constitution, physiological function, pathological function, and remedial methods. 3) Huh-loon liked to use Hyang Yak that he recorded korean name of Hyang Yak(鄕名), places of the production(産地), the time of collecting(採取時月), and the way of drying herbs(陰陽乾正法) in the remedial method of a single medicine prescription for diseases at the end of each paragraph. By doing so, he developed, arranged, and revived Hyang Yak. 4) He believed that since the natural features of China were different from those of Korea the reasons of being attacked with its remedial methods couldn't be the same with different from Chinese medical books which primarily focused on paralysis and the injury of the cold has his own structure in his book that he founded independent science of this nation. He consulted enormous documents He discovered and wrote the theory and therefore concrete methods for diseases so that the book hadthe principles of outbreak of diseases(理), methods of cure(法), prescription(方), and a single medicine prescription(藥) and set system of medical science in a good order. By doing so, he and pragmatic development of medical science.

• The Journal of Korean Medical History
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• v.21 no.1
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• pp.83-88
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• 2008

Jejoongshinpyeon was published in 1799 by 康命吉 upon receiving orders from the king. This book is a critical accedence of Treasured Mirror of Oriental Medicine and aims to enunciate summarized medical knowledge. Through examining citation methods in Jejoongshinpyeon, the following conclusions could be reached: First, citation methods displayed in Jejoongshinpyeon is largely based on Treasured Mirror of Oriental Medicine. Second, the specific method of citing Treasured Mirror of Oriental Medicine involves collecting and describing annotations from different titles.. Third, Jejoongshinpyeon cites other medical texts by making additions to symptoms or prescriptions not included in Dongeuibogam.

• Journal of the Korean Society of Clothing and Textiles
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• v.8 no.3
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• pp.57-65
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• 1984

This is to study some female court costumes, Jamgsam and Sooboro etc. (장삼, 수보노), which seem to had been used as ceremonial robes. There is no remaines, and only a little written materials can be used. The Kook-Chang-Dogam Eui Gues(국장도감의구) give us some know ledges on the shapes, materials, embroideries and the usages of them. After surveying the provisions of the Eui-Gues, Auther arrived at conclusions as follow; 1. Jangsam(장삼) set is the counterpart of the Myunbok(면복) set. 2. Sooboro(수보노), worn over the Sang(상), is short, divided into three parts from the middle of the length, and the peonies(목단) are embroidered at the bottom of the three parts. 3. Jangsam(장삼) is accompanied by susik(수식), which seems to be a kind of headband, and a pair of gloves(수의).

• Journal of architectural history
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• v.13 no.3
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• pp.21-36
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• 2004

Most of the studies on Confucian Architecture dealt with the administrative system and typification. The study was about the outline buildings of the Architecture. However, specific view of personal architecture is limited. The aim of this study is to clarify the idea of Seonbi, Confucian Scholars in Choson Dynasty, in building the second house, Byul-Seo Architecture. The Byul-Seo was used to Jang-Su(藏修) for training oneself and teaching his students, and You-Sik(遊息) for strolling the surrounding of nature. The Byel-Seo in Bogil-do by Gosan Yoon, Sun-Do is influenced not only by the idea of Confucianism which is 'knowing through by approaching to object(格物致知)', but also by Feng-shui and Taoism. From the idea of Gosan Yoon, Sun-Do in Byul-Seo Architecture, ecology and spirit of the times must applied to our modern architecture.

• Korean Journal of Child Studies
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• v.21 no.1
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• pp.215-234
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• 2000

This study analyzed the aims, contents, and methods of early education in Sohak(小學) a textbook for childhood education in the choson Dynasty. The analysis was based on the 6th Korean National Kindergarten Curriculum(in process) and the theories of education in Sohak. Sohak consists of Establishing the Education Process(入敎), Clarifying the Cardinal Human Relationships(明倫), Reverencing for the Self(敬身), Examining Antiquity(稽古), Admirable Sayings(嘉言), and Exemplary Deeds(善行). The aim of education in Sohak was to preserve Sheng(性), i.e. human nature inherited from heaven. The contents of education in Sohak was divided into 6 groups: distinction by age and sex, health, basic life habits, private life, family life, and group life. Methods of education in Sohak was the consolidation of knowledge and conduct, education of self control, learning of exploration, learning of constructive models, learning of keep the stages and telling stories of the sayings of the saints.

• The Research Journal of the Costume Culture
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• v.11 no.4
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• pp.551-561
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• 2003

The regulations for costume were set to improve people's moral fiber and cultural standards. In the 17th and 18th century, the main aim of this regulation was to prohibit luxury. But being the turning point to a modem state, with breaking social status and development of commerce, industry, and the mind of imitation, regulation for luxury wasn't enforced, but rather it brought many revolutionary changes in costume. Restraining human impulse to express beauty was no longer subject to regulation. Therefore, people started to recognize the human figure with shorter Jegory(저고리) and strengthened ceremonial capacity by broadening po's(포) sleeves. The silk fabrics were the most popular fabric during this era, special patterns were added for decoration and also for blessings. Complementary colors were used for contrast on the collar (깃), cuffs (끝동), Gyotrnagi (곁마기), and sash (고름). This color composition gave a younger and more active look. And with red stripes on the sleeves, it emphasized the beauty of the color arrangements as well as providing protection from the devil.

• Journal of Physiology & Pathology in Korean Medicine
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• v.17 no.1
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• pp.44-49
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• 2003

The textual comments on Shanghanlun and Jinguiyaolue were found in Hyangyakjipsung-bang, the representative medical book in the early period of Choson Dynasty. In all 57 chapters of the book, 17 chapters are related to those comments, and only one comment is quoted from all chapters except the chapter of 'Shanghanlun' and 'Jinguiyaolue'. As classified the comments by citation order, Jinguifang had 14 comments, Zhangzhongjing had 7 comments, Zhangzhongjing had 4 comments, and Jinguiyuhan had 1 comment. Comparing to the present version, 16 comments were qouted from Jinguiyaolue and 7 comments were quoted from Shanghanlun and 1 comment was quoted from Jinguiyuhanjing, but the source of 2 comments were not identified. Especially the 1 comment from Jinguiyuhanjing not only shows the importing date of the book into Korea, but also proofs the importance of the book which can refute the supposed source of the book as a reprint by Chenshijie in China. This results showed that Zhangzhongjing's books, which has imported before the early period of Chosun Dynasty, had an influence on Korean Medicine. As a result, further research on the medical books in the early period of Chosun Dynasty excepting Hyangyakjipsung-bang will be necessary.

• Science of Emotion and Sensibility
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• v.13 no.1
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• pp.215-224
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• 2010

This paper is designed to investigate the attributes of sound and emotion resided in traditional Eastern thought by looking into acoustic theories such as Sunguarakron (聲有哀樂論) in Akgi(樂記), Sungmuaerakron(聲無哀樂論) of Haegang and Akhakgebum(樂學軌範), Chongiron(天機論) in Choson(朝鮮) dynasty. Six types of emotions, namely sadness, pleasure, happiness, anger, respect, and, affection (哀心, 樂心, 喜心, 怒心, 敬心, 愛心) which is related with sounds was closely reviewed through Akgi(樂記). Also attributes of sounds such as loudness, sharpness, pitch, roughness, fluctuation strength and pleasantness was corresponded with plain & complicated(單複), pitch, good & bad(善惡) slow & fast(舒疾), loud & quiet(猛靜) respectively. In addition to this, this paper is narrowed down that the basic ideas about sound and emotions of Choson(朝鮮) confucian scholar was based on theory of music and rhythm on Akgi(樂記). Furthermore, the relationship between expressed sound and emotions which was revealed in Chongiron(天機論) has been examined. Finally, various applied research and studies will be promoted through this study, because this study will provide foundation which supports sounds and emotions of Eastern.

• Journal of the Korean Institute of Landscape Architecture
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• v.26 no.2
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• pp.73-90
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• 1998

The construction and management of the royal garden and landscape were the most significant project in Choson Dynasty. The kind of the royal garden and landscape were the rear garden of the palace, the groves of the royal shrine and orchard, etc. As the important project of the country, these constructions were controlled by the administrative system without division into the fields of engineering, building and landscaping. The purpose of this study is to investigate the administrative system. In particular, this study is focused on the construction and management of the royal garden and landscape in Hanyang from the 18th century to the late 19th century. This study is based on the analysis of historic documents and a survey of the relics. The results were summarized as follows : 1) The administrative system of the construction and management of the royal garden and landscape was composed of the government offices under Industry Board as a permanent organization - Yongjosa, Santaeksa, Chunchonsa, Songonggam, Changwonso - and Togam as a temporary organization. In addition to these organizations, there were Revenue Board, Ceremony Board, Military Board, which served as supporting organizations. The control of the construction and management of the royal garden and landscape was held by decision makers, executors of works and management. 2) The general process of the construction and management of the royal garden and landscape included Sangji and Kyuho다 as the first step; In case of buildings and facilities, according to former examples and drawings, the most of the planning and design was already fixed. In the case of landscape, those things aimed at construction according to the existing lie of the land. The works in the 2nd step; This process was divided into the construction of facilities and planting. In case of construction of facilities, those works were done by Togam and Songonggam. The high cost works were carried out through Togam and normal repairing works were completed by Songonggam. In case of planting, those works were carried out through Chunchonsa and the military. The management in the 3rd step; This process was done by two parts like the process of works. In case of facilities, management was done 효 the officers of Pongshim. In case of groves of newly - planted trees, this management was done by Tongsanbyonlgam and Tongsanjik who served cultivation and harvest of fruit trees as an expert.

• Publications of The Korean Astronomical Society
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• v.25 no.4
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• pp.129-139
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• 2010

The Cowherd Star and the Weaving Maid Star have been famous stars in East Asian countries. Nowadays Altair is defined to be the Cowherd Star in public materials including science books, mass media, public outreach programs, and movies played in public planetariums and science museums. However, in astronomical books and star-charts in history, the Cowherd Big Star (牽牛大星) has been known to be Dabih or $\beta$ Cap in the constellation Capricorn, and the asterism Cowherd consists of six stars including Dabih. Since the same title is given to the different objects simultaneously, considerable misunderstanding and confusion among the public have occurred. In this paper we consider this problem in two aspects. One aspect is which star has been defined to be the Cowherd Star in ancient literatures; the other is which stars were regarded as the Cowherd or the Cowherd Star in the historical records of occultation or conjunction in History of Koryo, Annals of the Choson Dynasty, and Daily Records of Royal Secretariat of the Choson Dynasty. As a result, we see that Altair has been regarded as the Cowherd Star in folklore and literature, but Dabih has been defined to be the Cowherd Big Star in astronomical works. An explanation proposed by previous researchers on the reason why such double meanings have been appeared is introduced. In the explanation, the fact that the Altair was defined as the Cowherd Star in ancient times had not been handed over properly, and the name of Cowherd was later put to the Dabih and its surrounding five stars to form one of 28 lunar lodges. Based upon these facts, we suggest the following ideas: (1) Altair should be introduced to be the Cowherd Star in public-friendly programs, and Dabih should be noticed to be the Cowherd Big Star in the field of history of astronomy. Dabih should be added as the astronomical Cowherd Big Star in academic books such as a dictionary of astronomical terminology. (2) The Korean pronunciation for Altair should be al-tear instead of al-tairu in accordance with the definition in the astronomical terminology dictionary compiled by the Korean Astronomical Society.