• Title/Summary/Keyword: Chosun dynasty.

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Modern Division of the Style of Gardens Presented in Korean Traditional House Yard (전통주택 마당에 나타나는 정원양식의 현대적 분화)

  • Park, Eun-Yeong
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.29 no.2
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    • pp.28-38
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    • 2011
  • Dwelling reflects the continuance and change that, in general, expresses the era's cultural and social values. The yard of Korean traditional dwelling, although it is an exterior space, it is a companion space that is engaged with the main house. It operates many housing functions that were not achieved within the interior space. After the time of enlightenment, shape, function and the meaning of Korean traditional house yard along with the change of values and major living style has been changing. Therefore, to understand how the Chosun Dynasty's house yard is being used in modern days, this study is based on the research of 47 sites and conducted a study regarding the acculturation and division the house yards. Typical elements in the target garden site that are expressed in a way differentiated from the original form of the Korean traditional house yard were the materials and methods of planting, the use of garden ornaments, paving materials, the use of water, and changes in kitchen gardens. As the role of house yards changes, the modern division of the style of gardens occurred; the areas in a garden have been divided and the form of a garden has been differentiated according to the limit and initiative. The pursuit of ornamentality and practicality led to the differentiation of gardens' functions, while seeking after convenience resulted in the division of gardens' materials. The use of gardens has also been differentiated by adding commerciality and a concept of open garden in both symbolic and daily manners.

Cho Gwang-jo's Pure Conscience and Grief (조광조 도학의 이념적 순정성과 감성의 문제)

  • Lee, Sang Seong
    • The Journal of Korean Philosophical History
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    • no.30
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    • pp.7-36
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    • 2010
  • Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

A Revaluation of the Korean Epigraphy's Achievement-Focused on Park Seon-su's Epigraphy (한국 금석학(金石學)의 성취에 대한 재평가 - 박선수(朴瑄壽)의 금석학을 중심으로 -)

  • Moon, Joon-hye
    • (The)Study of the Eastern Classic
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    • no.73
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    • pp.361-384
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    • 2018
  • This paper aims to introduce Park Seon-su's ShuowenJiezi YIzheng from the perspective of Epigraphy, and incorporate it into the fields of Korean Epigraphy. Korean Epigraphy, which now categorized as a study since Kim Jeong-hee's powerful work in 19th century, can be listed either by studies published before and after Kim Jeong-hee's and by name of influential writers who have successfully presented each study and strive for the development of Korean Epigraphy. Earlier studies show that Korean Epigraphy has more books of data collection rather than the books of research on the epigraph. Regardless of the nationality of the author, all books containing Korean epigraph were counted as Korean Epigraphy, and those books made for religious reasons were not excluded from Korean Epigraphy as well. This indicates how wide the scope of Korean Epigraphy is. In this The reason Park Seon-su's research is ignored at present time, which was assessed as excellent in the late Chosun Dynasty, may come from lack of understanding on the ShuowenJiezi YIzheng. His book, ShuowenJiezi YIzheng, focuses on graphology but more broadly it includes translation of Epigraph and Epigraphy which leads to interpretation of scriptures. Such Park- Seonsu's great work must be presented in Korean Epigraphy studies to broaden its scope, also it is important to look for yet unfound pieces on the fields of Epigraphy.

A Study on of Sancheong(山淸) Gyeongsang-Nam in the last Chosun Dynasty (조선후기 경남 산청의 누정기 연구)

  • Jo, sang-woo
    • (The)Study of the Eastern Classic
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    • no.67
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    • pp.105-128
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    • 2017
  • The purpose of the present study is to explore the significance of the Commentaries on Pavilions (樓亭記) from the Sancheong-gun area. To achieve this purpose, the study analyzes the works handed down in Sancheong-eup, Chahwang-myeon, Obu-myeon, and Geumseo-myeon, focusing on the two characteristic themes: the discipline and enlightenment of heart and mind (in Chapter 2) and the succession of integrity and the tradition of ancestor worship (in Chapter 3). The first characteristic theme "the discipline and enlightenment of heart and mind" is explicated in Chapter 2 by reviewing the Commentary on Hwanajeong Pavilion (Hwanajeonggi) written for the namesake building located in Sancheong-ri, Sancheong-eup, and the Commentary on Gyeongjeonjae Pavilion (Gyeongjeonjaegi) in Maechon-ri, Geumseo-myeon. The second theme "the succession of integrity and the tradition of ancestor worship" is examined in Chapter 3 based on the Commentary on Sulgojeongsa Pavilion (Sulgojeongsagi) from Jangwi-ri, Chahwang-myeon, and the Commentary on Maeranjeong Pavilion (Maeranjeonggi) from Yangchon-ri, Obu-myeon.

Transition of Rice Culture Practices during Chosun Dynasty through Old References. Ⅵ Fertilizing Practices (주요 고농서를 통한 조선시대의 도작기술 전개 과정 연구 Ⅵ. 시비기술)

  • Lee, Sung-Kyum;Guh, Ja-Ok;Lee, Eun-Woong;Lee, Hong-Suk
    • KOREAN JOURNAL OF CROP SCIENCE
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    • v.37 no.2
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    • pp.209-215
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    • 1992
  • Different from 'Seyokwiryang' (歲易爲良 : fallowing as the best method) which was an agricultural technique of ancient China, fertilization of rice fields was already practiced in the end of Koryo age in Korea. 'Bunjongbeob'(糞種法 : fertilizer applicating method on seed) or 'Bunkwabeob' (糞科法 : fertilizer applicating method on each plant) was practiced before green manure of bean crops and 'Bunjeonbeob'(糞田法 : fertilizer practicing method on fields) were done. In the 15th century 'Dojeonbunjeonbeob'(稻田糞田法 : fertilizer applicating method on paddy) in 'Jikseol' was divided the materials to be used into the soil brought from another place, trees, grasses, and the manure. Also, it discribed the fertilization between first plowing and the second, and proper fertilization for particular soil conditions. In case of transplanting techniques, the fertilization practices were specified into nursery and rice fields, and restoration of organic matter was systemized by plowing for cultivation in the reclaimed areas. In the 17th century, through 'Jikseolbo'($\ulcorner$直說補$\lrcorner$), the habitual practice of Kyungsang province was systemized and 'Bunyangsool'(糞壤術 : technique of fertilization) of 'Jodoangkicheo' (早稻秧基處 : rearing fields of early-ripening rice) was completed. Specific things was the manufacturing and utilizing techniques of 'Bunhoe'(糞灰 : mixture of manure and ash), 'Yohoe'(尿灰 : mixture of urine and ash), and additional fertilizers. In the 18 to 19th century, the materials of fertilization were greatly enlarged to recover the waste lands and to support the reinforcement of soil fertility for increasing the system of two cropping a year. Also, 'Jeobunbeob'(貯糞法 : method of manure storage) and additional fertilization were emphasized, and use of wagons for it was emphasized to improve the theory of fertilization and working efficiency. As mentioned above, limitation of fertilizing materials was conquered by 'Dojeonbunyang'(稻田糞壤 : techniques of practicing fertilizers in paddy) and the system of additional fertilization was established. The fertilization methods were improved with 'Jeobunbeob' due to the theory and recognition necessary for high rates of fertilizers.

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Gyeongjae O Chiik's Views on Classical Studies (경재(褧齋) 오치익(吳致翼)의 경학관(經學觀))

  • Kim, Young-ho
    • The Journal of Korean Philosophical History
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    • no.27
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    • pp.145-166
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    • 2009
  • This paper analyzes the views of Gyeongjae O Chiik on Classical Studies. O is the second son of Noju O Heesang (1763-1833). The characteristics of his views are as follows. First, unlike his father, Gyeongjae is more interested in Chinese Textual Criticism than in Hsing-li hsüeh. Therefore, he provides textual interpretation in detail with erudition in his Manrok and Munjip on the formation and problems for such classics as The Four Classics, The Classic of Poetry, The Book of Changes, The Rites of Zhou, The Book of Rites, and The Spring and Autumn Annals. Second, his openness. He didn't canonize The Book of Changes. Also, he thought that the analysis of Jeongja in his Annotation on the Book of Changes and Zhuxi's Original Interpretations, the absolute authority of the time, were not the only interpretation possible. He argued that other interpretation is possible depending on perspectives and it is desirable. We can see that Gyeongjae had transcended the world view of Zhuxi Studies. Third. he put the emphasis on the theories during the Han dynasty. He showed the inclination toward the Yuheung theories rather than Zhuxi theories in regard of the discussion of names in The Analects of Confucius. Fourth, unlike other Confucius scholars in Chosun, he showed interests in Gongyangjeon and Gokryangjeon. He compiled Gonggokmunseon with beautiful writings from both works. Fifth, he was interested in the dynamics of constant numbers. He grasped that what is important in the Book of Changes is not right principles but constant numbers and points. Thus he compiled Sangjeomyuhoe. Besides, he was also interested in the Rites of Zhou.

A Study on the Contents to Vitalize the Space for Making Traditional Gwangheemun A Tourism Resource (문화유산 광희문(光熙門)의 관광자원화를 위한 공간 활성화 콘텐츠 연구)

  • Kim, Ji Eun;Park, Eun Soo
    • Korea Science and Art Forum
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    • v.23
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    • pp.95-109
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    • 2016
  • The background and objective of this study are as follows. Gwangheemun, one of the 4 small gates of Seoul Castle is a space to represent ordinary people and it is a valuable cultural heritage that shows the process of technical transition of fortification technology during Chosun Dynasty. It is a place that we can expect to play a role as a field where history and culture mix and communicate together. But currently, the environment and facilities around Gwangheemun have fallen behind and become old, so they need to be reorganized as their local feature is not shown distinctly. We need to vitalize the new traditional space that shows local feature. This study has drawn out the method, contents and the result of study like as follows. This study aims to establish an identity based on the historical and cultural backgrounds and suggest the contents to vitalize the space of Gwangheemun as a traditional cultural heritage. By this, this study aims to create a historical and cultural space where people can enjoy, eat and look around. Therefore, based on the historical and cultural feature, it gives an identity as moonlight street, and it has developed and suggested 5 contents to vitalize space: Gwangheemun maintenance, plan, castle restoration plan, village inside the castle, village outside the castle and fashion art street. Contents to vitalize space has a meaning as a specific developmen method of urban restoration, and we can expect to be used as a direction to develop the area to enhance the cultural quality of life of both inhabitants and visitors by forming the brand identity of surrounding area with traditional cultural heritage.

A Study on Transition of Rice Culture Practices During Chosun Dynasty Through Old References IX. Intergrated Discussion on Rice (주요(主要) 고농서(古農書)를 통(通)한 조선시대(朝鮮時代)의 도작기술(稻作技術) 전개(展開) 과정(過程) 연구(硏究) - IX. 도작기술(稻作技術)에 대(對)한 종합고찰(綜合考察))

  • Guh, J.O.;Lee, S.K.;Lee, E.W.;Lee, H.S.
    • Korean Journal of Weed Science
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    • v.12 no.1
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    • pp.70-79
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    • 1992
  • From the beginning of the chosun dynasty, an agriculture-first policy was imposed by being written farming books, for instance, Nongsajiksul, matched with real conditions of local agriculture, which provided the grounds of new, intensive farming technologies. This farming book was the collection of good fanning technologies that were experienced in rural farm areas at that time. According to Nongsajiksul, rice culture systems were divided into "Musarmi"(Water-Seeded rice), /"Kunsarmi"(dry-seeded rice), /transplanted rice and mountainous rice (upland rice) culture. The characteristics of these rice cultures with high technologies were based of scientific weeding methods, improved fertilization, and cultivation works using cattle power and manpower tools systematically. Reclamation of coastal swampy and barren land was possible in virtue of fire cultivation farming(火耕) and a weeding tool called "Yoonmok"(輪木). Also, there was an improved hoe to do weeding works as well as thinning and heaping-up of soil at seeding stages of rice. Direct-seeded rice culture in flat paddy fields were expanded by constructing the irrigation reservoirs and ponds, and the valley paddy fields was reclaimed by constructing "Boh(洑)". These were possible due to weed control by irrigation waters, keeping soil fertility by inorganic fertilization during irrigation, and increased productivity of rice fields by supplying good physiological conditions for rice. Also, labor-saving culture of rice was feasible by transplanting but in national-wide, rice should not basically be transplanted because of the restriction of water use. Thus, direct-seeded rice in dry soils was established, in which rice was direct-seeded and grown in dry soils by seedling stages and was grown in flooded fields when rained, as in the book "Nongsajiksul". During the middle of the dynasty(AD 1495-1725), the excellent labor-saving farmings include check-rowing transplanting because of weeding efficiency and availability in rice("Hanjongrok"), and, nurserybed techniques (early transplanting of rice) were emphasized on the basis of rice transplanting ["Nongajibsung"]. The techniques for deep plowing with cattle powers and for putting more fertilizers were to improve the productivity of labor and land, The matters advanced in "Sanlimkyungje" more than in "Nongajibsung" were, development of "drybed of rice nursery stock", like "upland rice nursery" today, transplanting, establishment of "winter barly on drained paddy field, and improvement of labor and land-productivity in rice". This resulted in the community of large-scale farming by changing the pattern of small-farming into the production system of rice management. Woo-hayoung(1741-1812) in his book "Chonilrok" tried to reform from large-scale farmings into intensive farmings, of which as eminent view was to divide the land use into transplanting (paddy) and groove-seeding methods(dry field). Especially as insisted by Seo-yugo ("Sanlimkyungjeji"), the advantages of transplanting were curtailment of weeding labors, good growth of rice because of soil fertility of both nurserybed and paddy field, and newly active growth because rice plants were pulled out and replanted. Of course, there were reestimation of transplanting, limitation of two croppings a year, restriction of "paddy-upland alternation", and a ban for large-scale farming. At that period, Lee-jiyum had written on rice farming technologies in dry upland with consider of the land, water physiology of rice, and convenience for weeding, and it was a creative cropping system to secure the farm income most safely. As a integrated considerations, the followings must be introduced to practice the improved farming methods ; namely, improvement of farming tools, putting more fertilizers, introduction of cultural technologies more rational and efficient, management of labor power, improvement of cropping system to enhance use of irrigation water and land, introduction of new crops and new varieties.

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Landscape Meanings and Communication Methods Based on the Aesthetics of Ruins in the Poem 'Kyungjusipiyung' written by Seo Geojeong (서거정의 '경주십이영(慶州十二詠)'의 의미와 폐허미학적 소통방식)

  • Rho, Jae-Hyun
    • Journal of the Korean Institute of Landscape Architecture
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    • v.37 no.2
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    • pp.90-103
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    • 2009
  • The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.

A Historical Study on Fruits in Korea (우리나라 과실류(果實類)의 역사적(歷史的) 고찰(考察))

  • Kang, Choon-Ki
    • Journal of the Korean Society of Food Culture
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    • v.5 no.3
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    • pp.301-311
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    • 1990
  • The agriculture of Korea was begun in the neolithic era partly and generalized around 4,000 B.C. Discovery of acorn and stoneworks used in agriculture in neolithic era in 8,000 B.C to 6,000 B.C suggests that prehistoric ancestors of Korean night use acorn, hazel-nuts, and haws, etc. as foods. Cultivation of chestnuts, peaches, plums, pears, and japanese apricots was found in Mahan, the tribal states, and in the period of three kingdoms and Balhae dynasty too. In the period of Koryo, pears, plums, japanese apricots, pine nuts, apricots, grapes, jujubes, gingko nuts, oranges, and citrons were cultivated and used in diet. Sejongsilrokjiriji(1454), a geography of the early chosun, and Sinjungtonggukyojisungnam(1492) show that they cultivated almost all fruits we are now cultivating such as hazel-nuts, haws, nutmeg nut, and so on. Loquats seem to be brought in the early chosun era and figs around 16th century. Pecans, sweet cherries were brought around 1,900 and recently tropical fruits like kiwis were brought in and used in a large scale. In addition, Some fruits were used in medical treatments. Fruits increase the pleasure of the diet and sometimes they are used as a measure of a standard of living. Fruits have been improved and used for a long time, their status in our diet will be maintained resolutly.

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