• 건축역사연구
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• 제9권3호
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• pp.37-49
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• 2000

Jeong-Gak is one of the Confucian architecture in Cho-Sun Dynasty. This study is founded on the architectural characteristics and the Confucian order of Jeong-Gak. The Cho-Sun Dynasty had put in operation positive Jeong-Pyo Policy for diffusion Confusion ethics and educate the people. Prize methods of Jeong-Pyo Policy are Jeong-Ryeo, Jeong-moon, remit corvee, present a post and present goods. Jeong-Moon and Jeong-Ryeo is red gate. Vocabularies of Jeong-Moon and Jeong-Ryeo have used mixing but I think that both meaning is different essentially each other. The red gate that elected in front of gate or gateway is Jeong-Moon and another red gate that elected an entrance a village is Jeong-Ryeo. Jeong-Moon and Jeong-Ryeo have no roof, so they are many problem for maintenance and management. Accordingly Jeong-Gak come out from the reign of King Jung-Jong because shelter of Jeong-Moon and Jeong-Ryeo. The function of the Jeong-Gak is shelter of the Jeong-Moon and Jeong-Ryeo, encouragement of Sam-Gang(三綱) ethics, and ostentation of a family. Besides it has a monumental characteristic. It has been distributed the whole country land that Jeong-Gak is closely related with the community of same family (rural community) the latter period of the Cho-Sun Dynasty. The architectural particularity of the Jeong-Gak is brilliance of building materials as compared with different Confucian architecture and appearance of various architectural type. It is that a type of Jeong-Gak appeared Jeong-Ryeo-Gak type, a lofty gate type, and Stone Jeong-Ryeo type. And there are keeping a rule that is to say Confucian order clearly.

• 한국농촌건축학회논문집
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• 제9권2호
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• pp.113-120
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• 2007

The Cho-sun Dynasty had put in operation positive Jeong-Pyo Policy for diffusion Confusion ethics, educate the people and control the mind of the people. Prize methods for Jeong-Pyo Policy are Jeong-Ryeo, Jeong-Moon, remit corvee, present a post and present goods. The purpose of this prize was to memory filial piety, faithful wife, faithful subject and there was Confucianism inside. The building of Jeong-Ryeo had been built by king order. When a family got a Jeong-Ryeo form a king, the family had great honor, and it became a village's great pride. Although Gyeongnam province has the most people who have taken the prize, yet it is insufficient of the present condition or the architectural analysis data about Jeong-Gak. In this study, I considered architectural characteristics of Jeong-Gak in the West Gyeongnam.

• 건축역사연구
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• 제33권1호
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• pp.33-43
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• 2024

In Korea, the function of Jeong(亭), Jeongja(亭子), and Nujeong(樓亭) architecture is essentially rest. However, in China, where the name Jeong was first coined and used, Jeong was not only used as a place of rest, but also for a variety of functions depending on the time and region, such as building units for guard posts, policing, and mail delivery. But why is it that in Korea, Jeong is primarily perceived and used as place of rest? Starting from this question, this article examines the historical process of the emergence of Jeong and its changing functions, focusing on the official history of China, and then examines the perception of Jeong in Korea through its connection to the dominant function of Jeong in China during the period of Jeong's emergence in Korean literature. This will help us to fundamentally understand the differences between Jeong architecture in Korea and Jeong architecture in China, and to further clarify the historical significance of the types of Jeongja and Nujeong architecture in Korea.

• 복식
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• 제22권
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• pp.225-242
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• 1994

• 대한두경부종양학회:학술대회논문집
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• 대한두경부종양학회 2005년도 제22차 추계학술대회
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• pp.234-234
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• 2005

• 한국광학회:학술대회논문집
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• 한국광학회 2006년도 하계학술발표회 논문집
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• pp.371-372
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• 2006

• 한국철학논집
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• 제36호
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• pp.7-42
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• 2013

본고는 한국 성리학의 전래와 기원에 관한 것이다. 고려 고종 24년(1237)에 남송(南宋) 출신의 학자 정신보(鄭臣保)가 오늘의 서산 간월도(看月島)에 정착하여 고려 학인들에게 이정(二程)의 성리학을 전파하였다는 자료를 검증하고 확인하였다. 이에 따르면 안향(安珦)에 의해 성리학이 처음으로 고려에 전해졌다고 알려진 1290년보다 53년 앞선 것으로 되어 있다. 이것이 학계에서 공인을 받으면 성리학사는 고쳐 써야 할 것으로 본다. 이 글에서는 먼저 고려 유학사의 변화 과정을 3단계로 나누어 고찰하였다. 이어 정신보의 생애에 대해 집중 조명하였다. 정신보가 남송의 명문 포강정씨(浦江鄭氏) 가문의 후예라는 점과 포강정씨의 후손답게 춘추사상(春秋思想)과 의리정신에 투철하였음을 부각시켰다. 이밖에 정신보 학통의 전승 과정과 후세에 끼친 영향 등에 대해서도 추론하였다.

• 한국철학논집
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• 제59호
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• pp.241-260
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• 2018

본고는 고려후기 유학자인 정몽주의 불교이해를 탐구하는데 연구목적이 있다. 고려시대 불교는 오랜 기간 동안 사회적 순기능을 맡아왔다. 그러나 고려후기에 이르러서는 그것을 기대하기 어려워졌다. 이러한 상황에서 점차적으로 신유학인 성리학이 수용되기 시작하였다. 그리하여 불교로부터 유학으로 사상적 전환이 진행되었다. 정몽주의 학문세계는 사장학보다 유학의 기본경전에 기반하였다. 그는 유학의 기본경전 가운데 특히 "주역"에 조예가 깊었다. 그는 불교이해의 밑바탕으로서 "주역"을 중시하는 모습을 보여주었다. 정몽주는 불교의 여러 경전을 통해 교리들을 접하였다. 그는 불교에 대해 관심이 많았다. 승려와의 교유도 적지 않았다. 이런 까닭으로 정몽주는 불교와의 관계성을 무시할 수 없다. 한편으로는 불교를 이해하면서도 유학자로서 비판의식을 보이는 지불유자(知佛儒者)적 입장이 정몽주의 특징적 모습이라 하겠다.

• 대한한의학원전학회지
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• 제22권1호
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• pp.1-14
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• 2009

In this study, we try to solve some issues of Gi(氣) conversion in "Somun(素問) Eumyang-eungsangdaeron(陰陽應象大論)", through comparison of related annotations. Through this analysis we can again review the cognition of movement and changes of Gi(氣), one of the most important aspects in Oriental medicine, so to have a chance to criticize a view of the world in western science, excessively leaned to material viewpoint. In the process of Gi conversion, the creation of Jeong(精), one of the most essential elements, is the last goal, but physical element for example Mi(味, taste) or Hyeong(形, shape) could not be directly converted to Jeong(精) without Gihwa(氣化, vaporization) and circulation of Gi(氣). And who controls conversion to Jeong(精) is human spirit, that joins with Jeonggi(精氣), it has been kept in and come from Jeong(精). That spirit based on Jeong manages the whole process of Gi conversion.

• 대한한의학원전학회지
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• 제31권2호
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• pp.127-139
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• 2018

Objectives : The quotation of Seongyeong found in the chapter of danjeonyusam in Donguibogam uses a type of allocation of Gi(氣), Sin(神), and Jeong(精) each in Upper, Middle and Lower, three Danjeon, that is different from the type was widely accepted at the time. The paper attempts to interpret this in a new way. Methods : The paper collected the understanding of Jeong-Gi-Sin found in the Korean medicine based on Naedan Theory of Taoism, and tried to approach and structurally analyze the contents of Seongyeong, Ojinpyeonju, and Hwanggeuggyeongseseo found in Donguibogam's danjeonyusam. Results : The control of the body by Gi stored in Upper Danjeon is related to brain function, control of Gi at Lower Danjeon which preserves Jeong in Kidney is related to proliferation of Original Qi from kidney region throughout the body by triple energizers. Sin located at Middle Danjeon is contrasted with Jeong in Lower Danjeon, and Sin controls activity of life in the part between body and Gi. Conclusions : A new understanding on the assignment of Jeong-Gi-Sin in Seongyeong is possible, and it is expected to contribute to the future study of Korean Medicine and Taoism.