• Journal of Korean Medical classics
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• v.32 no.3
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• pp.85-102
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• 2019

Objectives : To examine the progression and presentation of King Jeongjo's Gyeok-ki(膈氣) symptoms during his reign. Methods : Based on recordings in the The Daily Records of Royal Secretariat of Joseon Dynasty related to Gyeok-ki(膈氣), characteristics of King Jeongjo's case was analyzed, then compared and examined against the political situation he was in. Results : During the 24 years of reign, King Jeongjo's Gyeok-ki(膈氣) developed in four stages; beginning stage with mild symptoms, intrinsic stage where it became the King's main disease, peak stage where symptoms intensified, and chronic stage where symptoms became rather manageable but the disease occurred regularly. Conclusions : From the year of accession to the year of death, King Jeongjo consistently complained of Gyeok-ki(膈氣), which seems to be strongly related to his family history and political situation.

• Journal of the Korean Society of Costume
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• v.64 no.8
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• pp.164-178
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• 2014

Historically, white clothes have been passed down through the generations as the symbol of the Korean people. This study was motivated after coming across a text written by Lee Ok(李鈺, 1760~1815), a writer during the Joseon dynasty. Lee wrote that "Koreans mostly wear blue clothes." This raised questions regarding the wearing practice of the white clothes at the time of King Jeongjo's reign(1776~1800), and led to further studies on the matter. The results show that discussions were held about changing the color of the government official's changui(氅衣) from white to blue. An order was also given replacing white boots with black boots. Therefore, it is supposed that blue clothes phenomenon was influenced from the blue changui policy. However, this change was temporary as later generations wore preferred white with the exception being women's skirts. Women preferred blue skirts to white skirts for a long period. Detailed analysis of the white changui showed that people were burdened by high dyeing costs, and this was a big factor as studies indicated a large gap in wealth disparity. In a society that put funeral and ancestral rites as one of its priorities, the white clothes could have been favored due to its multi-functional use. Also, the noblemen who set importance on Gija(箕子) Joseon connected white clothes custom to Gija. This connotes that the reason for wearing white clothes differed depending on the class. And as white clothes were widely worn, people developed different ways of wearing the clothes for aesthetic purposes.

• Journal of Korean Medical classics
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• v.35 no.2
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• pp.77-98
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• 2022

Objectives : This paper intends to examine the essence of Joseon's cultivation techniques as written in the vast encyclopedia Imwon-gyeongje-ji. Methods : Items related to cultivation techniques in the Imwon-gyeongje-ji were brought together and analyzed through various cases that match the theme and structure of this paper, focusing on the relationship of Body-Environment-Society Results & Conclusions : Based on the contents of the Imwon-gyeongje-ji, it could be said that Seo Yu-gu consistently attempted to secure and improve health, well-being, and welfare in all levels of an individual's body, environment, and society while stating to have integrated Buddhist and Daoist methods based on Confucius cultivation. This thought is linked to the ideals of Zhongyong, one of the main scriptures of Confucianism, which could be summarized by the concept of the Heaven-Earth Cultivation. In specific, contents within the 16 treaties of the Imwon-gyeongje-ji such as the Boyang-ji, Inje-ji, Jeongjo-ji, Yewon-ji, Yiwun-ji, Yuye-ji, Yegyu-ji, etc., that could be categorized as personal, environmental and societal cultivation has great implications for people today in that it could lead us to an integrated path of cultivation through the inter-connection of body, environment, and society.

• Journal of architectural history
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• v.29 no.6
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• pp.19-28
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• 2020

This study examines the process to demolish official buildings of Joseon Dynasty in Suwon Hwaseong during Japanese colonial period. King Jeongjo built the new Suwon city and constructed the city fortress. Hwaseong Hawnggung and other official buildings were also built in Suwon Hwaseong. However Those buildings were demolished gradually and lost their identity during Japanese colonial period. The official buildings of Hwaseong Haenggung were classified into nine parts. 1) Central area of Hwaseong Haenggung 2)Nangnamheon(落南軒) 3)Uhwaguan(于華館) 4)Namgunyeong(南軍營) 5)Bukgunyeong(北軍營) 6)Gangmudang(講武堂) 7)Yiah(貳衙) 8)Jungyeong(中營) 9) Hoeryungjun(會寧殿). Bukgunyeong was the first demolished building in Suwon Hwaseong. Nangnamheon and Hwaryungjun were not destroyed during Japanese Colonial Period. from 1910s to 1930s most official buildings were demolished and new buildings were rebuilt.

• Industry Promotion Research
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• v.3 no.1
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• pp.49-60
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• 2018

Cultural content is also the result of 'creation', but it is also the 'process' of understanding creation, practice, and difference. Therefore, content should be selected as high-quality content that fills the contents of fusion and knowledge, while it is popular. Confucius, the founder of East Asian humanism, influenced the philosophy of food and shelter, and the dietary life in the late Joseon period. Confucius influenced not only Confucian scholars but also the food hall of the Joseon Dynasty. "mwon-kyungje" Jeongjo-ji is an encyclopedia of food and cuisine, which consists of four volumes of seven chapters and deals with ingredients, recipes and benefits of foods and the relevant taboos. Here the author compiled more than a thousand recipes not just for meat and vegetable dishes but for various kinds of beverage such as soft and boiled drink, for confectionery sweets such as honey cookies and sugar candies, and even for wine and liquor "mwon-kyungje" As he lived to the age of 72, he looked back at his life and said that he should be careful about what to do and how to do well. The food culture of Confucius has been recorded in the daily life of the Josin period and is influenced by Suwon Seo-gu, "mwon-kyungje".

• Journal of Conservation Science
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• v.29 no.2
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• pp.149-159
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• 2013

The painted folding screen of Crown Prince Munhyo at Boyangcheong, Munhyo-seja Boyangcheonggyebyung, was made to record the court ceremony where Crown Prince Munhyo(1782-1786), the firstborn son of King Jeongjo, met his first teacher called Boyanggwan for the first time at Boyangcheong, a government agency specifically founded to provide education for a crown prince, in January 1784. Having never been treated before, this 8-fold screen is still in its original presentation of Joseon Dynasty screen paintings of court ceremonies in the 18th century. The mountings of folding screens in Joseon Dynasty has been researched through the study of the mounting of the Boyangcheong screen and the conservation treatment of the screen has been based on this research. The result of the pigment analysis shows the use of lead white, red lead, vermilion(cinnabar), azurite, malachite, litharge(massicot), carbon black(Chinese ink). The microscopic observation has proved that the painting was painted on verso in most areas and finished on recto to highlight the details or to produce subtle hues by applying light colors.

• Journal of architectural history
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• v.18 no.4
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• pp.7-23
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• 2009

The "Jeongjagak(丁字閣, T shaped building)" was important building from Goryeo Dynasty to Joseon Dynasty. For long period, the scale and form of the building had been changing bit by bit. The change of building results from the function. As the Jeongjagak accepted the functions of the Yeongakjeon(靈幄殿), there appeared changes of plane. The main function of Yeongakjeon was suppling space for the dead king's coffin. The Yeongakjeon was not built in the first year of King Sukjong(1674). At that time, the Jeongjagak was responsible for the function of the Yeongakjeon as an alternative. Starting from this, the Jeongjagak was used as space for the dead king's coffin. Because the coffin should place on from south to north, it demanded long inner space in south-north direction. Therefore the effort to make enough length in south-north direction was begun from the first year of King Sukjong(1674). In order to solve the problem, the Toigu(退構) was made from the reign of King Sukjong to the 28th year King Youngjo(1852). The Toigu was temporary inner space which was made in one compartment at the Baewichung(拜位廳, the part of the Jeongjagak). But the length of the Jeongjagak's south-north direction was reduced to 61.8m(20尺6寸) at the 33th year of King Youngjo(1857) when the "Gukjosangryebopyon(國朝喪禮補編)" was completed. Also it extended to 84m(28尺) during the reign of King Jeongjo(1774~1800). Following these process of extension and reduction, the length was standardized as 72m(24尺) at the reign of King Sunjo(1800~1834). These facts explains that the main cause of plane change at the Jeongjagak was acceptance of functions that was used as space for the dead king's coffin. Also, the important points of change at the Jeongjagak were the first year of King Sukjong, the 33th year of King Youngjo and the first year of King Sunjo. When it was the first year of King Sukjong and the 33th year of King Youngjo, there were two national funerals. Because of concern about the increasing labor and tax of the nation, the scale of the Jeongjagak was changed to decreasing size. Due to the improvement of drawings and annotation on a Eugwe(儀軌) at the first year of King Sunjo, the size of Jeongjagak was standardized.

• Korea Science and Art Forum
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• v.20
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• pp.227-241
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• 2015

As time is rapidly changing, the culture to represent an era is getting more subdivided and complex. Due to cultural diversity, the influence, cause, characteristics which could be understood in individual field centered by space in the past cannot be understood now only by the viewpoint of one field, and it has become difficult to predict and correspond to the change of the future. With the development of information and knowledge delivery system, various cultural contents to form a space are being created and lapsed, but there are a lot of parts which cannot be explained or understood by only one point of view. To inspect these situation, this study is aimed to draw the cultural and technical causes that became the influence with Suwon Hwaseong, a traditional space with historical superiority, analyze the key factors that became the main factor to form the space, and consider the importance of the related factors. Suwon Hwaseong is a new town formed by the order of King Jeongjo. Suwon Hwaseong at that time was a space with the will and effort of many people who dreamed a new era, and it has a meaning of varoius time ans space as historical facts and cultural values as well as the progress and development of scientific technology. The unstructured data technique which is applied as the method of analysis in this study can be said to be a new value judgement and viewpoint in interpreting the space. Therefore, this study is a new trial to provide a frame for multilaterally interpreting the various traditional space and culture of Korea from the past to the present.