• 한국의류학회지
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• 제33권1호
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• pp.45-54
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• 2009

The reform of dress regulation in Kapshin(甲申衣制改革; 1884) was the first dress renovation in 8 years after Chosun's port opening in 1876, and the key contents of that reform was the simplification of the formal dress and private dress. The reform in the culture of the traditional costume should require some kind of special experience because that culture had been regarded as the precious symbol of the Confucianism. The purpose of this study is to investigate the background of "the reform" and who proposed "that reform", by contemplating the costume and the thought of costume of the ambassador extraordinary(修信使) and the Inspectors detached to Japan(朝士視察團) who experienced new costume system of Japan sent by Chosun Dynasty. For this study, historical documents such as 'Sillok(實錄)', a sort of report("修信使記錄", "聞見事件") were reviewed and the evidential photos in Japan were analyzed. It can be summarized as follows. First, Kim Kisu(金綺秀, Susinsa) in 1876 and Kim Hongjip(金弘集, Susinsa) in 1880 wore the traditional costume of Chosun in Japan, and described the westernized Japanese costume in view of traditional costume culture. Second, the inspectors detached to Japan in 1881 showed the same attitude to the Japanese costume as the previous Susinsas had done. Third, Park Younghyo(朴泳孝), who was an ambassador extraordinary and plenipotentiary(特命全權大使) in 1882, experienced western style in Japan and played an positive diplomatic activities with western nations. It could be guessed that those changes in the attitudes of the diplomats might have the relationship with the change of Chosun, which began a treaty of amity between western nations after 1882. Afterwards, Chosun seems to have decided to reform the system of traditional costume into the simplified one in 1884, proposed by the diplomats who experienced foreign culture abroad including Park Younghyo(朴泳孝) and the mutual agreement in Chosun Government.

• 한국식생활문화학회지
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• 제4권2호
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• pp.145-153
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• 1989

Of 1,244 junior high school students of boys and girls and their families in Tokyo and Seoul, we investigated the present situations of the participation in cooking and table manners. In both countries, the average age of parents was 40's, and the ratio of the kinds of fathers' job was similar including 75% of full-time salaried workers, while that of mothers' in Japan was 63%, in Korea 23%. The male participation in cooking in both countries was found in younger generations and that of fathers and boys in Korea was significantly fewer than in Japan, which is regarded as the influence of Confucianism and employment of housekeepers. The figure of frequency of supper taken together daily was 27% in Japan and 54% in Korea where they didn't begin eating until all families gathered or the elders began. In Japan the civilities before and after meals were so often customarily expressed and they had the regular order of seats. The figure of frequency of taking meals with TV watching was about 45% in Japan of breakfast and supper and more than 30% in Korea of supper. As for the participation in cooking and table manners, national characteristics were clearly found out. In both countries, the newly modernized and democratized style of dietary behaviors was being made, rather sooner in Japan, out of the specific East-Asian traditional dining culture.

• 한국문헌정보학회지
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• 제45권3호
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• pp.107-140
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• 2011

이 연구는 1855(철종 6)년에 배상현(裴象鉉)이 저술한 문물 제도서인 "동국십지"의 10지(志) 중 하나인 "예문지"를 분석하였다. "동국십지" "예문지"에는 고구려, 신라, 고려 및 조선의 서적과 중국의 서적 137종을 수록하고 있으며, "예문지" 나름의 15류(類)의 분류 및 배열체계를 지닌다. 또한 "예문지"에서 서적의 수록은 편찬된 시대, 찬자(撰者), 서명(書名) 등 일부는 서적의 해제까지 붙어 있다. 그러나 찬자 배상현의 분류체계는 "동국십지"가 모방한 "한서" "예문지"나 비슷한 시기에 편찬된 "동국통지" "예문지"의 분류체계와 비교한 결과, 경서(經書) 등 일부분을 자세히 확립된 반면 일부 주제와 관련하여 체계가 설정되지 않았다. "동국십지" "예문지"의 수록도서는 한국 찬술도서와 중국 찬술도서로 구별되며, 대부분 한국 찬술도서로 구성되었다. 수록도서의 주제는 사부분류로 분석한 결과, 경(經) > 자(子) > 집(集) > 사(史) 순으로 많았으나 그 종수가 크게 차이나지 않는다. 연구대상인 "동국십지" "예문지"는 통시대적이고 종합적 문물제도서로서, 비록 완벽한 체제와 내용을 갖추지 못하였으나 개인의 힘으로 그 당시의 서적들을 수록했다는 점에서 가치가 있다.

• 아동학회지
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• 제26권1호
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• pp.91-105
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• 2005

This study investigates the meaning, the method of "Cultivation of the fundamental" as aim of child education in context of the Xing-Li-Xue(性理學) educational theory. Chu-hsi understood the meaning of "Cultivation of the fundamental" as Ching(敬, the cultivation of good nature in human mind). The method of "Cultivation of the fundamental" consists of quiet sitting(정좌), attention(주의집중), moral environment(도덕적 환경) and practicing propriety(예의 실습). Through quiet sitting and attention, learners may reach a condition of mind which is free of their selfish desires and in which they can find out their original nature. The education in Confucianism accepts the environment as a significant element in forming human personality. Making moral environment has leaners to take good value with ease. Characteristic of study in Xing-Li-Xue is to emphasize to observe concrete clauses of propriety. The reason why Xing-Li-Xue emphasizes propriety is that Mind Study may be maintained through Body Study. In conclusion, the "Cultivation of the fundamental" in the Xing-Li-Xue is to form the power to regulate selfish desires and thus behave more moderately. Along these points, not only quiet sitting which relexes the body and soul, but also song and dance are not considered as contrary to Xing-Li-Xue educational theory. The various ways of "Cultivation of the fundamental" of Xing-Li-Xue educational theory make people recognize, understand and experience good innate nature of human beings. And we can reach the conclusion that education of Xing-Li-Xue uses so many methods that learner can accept moral value as naturally as possible.

• 한국의사학회지
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• 제22권2호
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• pp.1-6
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• 2009

This paper analyzes the relationship of international exchange of Medical School of Sin-an (新安醫學) at the time of Myung and Chung Dynasty, which is one of the most famous regional traditional medicine. The internal reason for the active exchange of Medical School of Sin-an (新安醫學) throughout the ocean was that its major theories were mostly based on Confucianism, which was also the major current in Korea and Japan at the time. This leaded to active interchange between Medical School of Sin-an (新安醫學) of China and Japan and Korea. Secondly, the proliferation of Medical School of Sin-an (新安醫學) was achieved with great help from developing printing operations at the time. Also, the active operation of practitioners of Medical School of Sin-an (新安醫學) such as the attempt to advance to foreign countries along with the 徽州商人 offered an opportunity to introduce Medical School of Sin-an (新安醫學). The international traits of Medical School of Sin-an (新安醫學) can be easily proved by numerous quotes of its classics in many significant classics of Korea and Japan. The influence of Medical School of Sin-an (新安醫學) to Korea started from the Chosun Dynasty; the Treasured Mirror of Eastern Medicine "東醫寶鑑" of Huh Jun and "麻科會通" of 丁若鏞 are the few examples of classics of Korea with quotes of Medical School of Sin-an (新安醫學). The influence of Medical School of Sin-an (新安醫學) on Japanese medicine can be found much before, since Nanbeichao Dynasty. However, the time when many books were imported was during Myung and Chung Dynasty. Also, some of the classics of Medical School of Sin-an (新安醫學) mentioned in "醫籍考" remain only in Japan and not in China; this shows the active exchange between the two countries.

• 대한지리학회지
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• 제38권1호
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• pp.32-47
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• 2003

조선은 교린정책을 바탕으로 일본과 교류하면서 일본에 대한 다양한 정보를 입수하여 지도를 만들었다. 1403년에 제작된 $\ulcorner$혼일강리역대국도지도$\lrcorner$에는 행기도 계열의 상세한 일본지도가 수록되어 있고. 1471년 간행된 신숙주의 $\ulcorner$해동제국기$\lrcorner$에는 보다 정교한 일본지도가 실려있다. 이러한 성과는 15세기 대외인식의 개방성에서 기인하는 바가 컸다. 16세기 이후 주자성리학이 사회운영의 원리로 정착됨에 따라 화이관에 입각한 일본 인식이 강해졌다. 이 같은 경향은 일본지도에도 반영되어 민간에서 유행되었던 각종의 여지도책에 수록된 일본지도는 수록된 내용이 간결하고 지형의 윤곽도 많이 왜곡되어 있다. 이러한 흐름과 별도로 통신사의 왕래가 활발해지면서 상세한 일본지도들이 유입되어 제작되었고. 실학자들을 중심으로 일본에 대한 인식을 제고시키는 데 기여하였다.

• 한국조경학회지
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• 제26권4호
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• pp.113-124
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• 1999

The purpose of this study is to search into the relation between the chinese seclusion culture and the gentleman's gardens by means of the historical and aesthetic approach. The periodic limits of this study is from pre-Qin to Tand. For gentleman's gardens in Tang dynasty at once got out of the noble's gardens which had imitated the imperial gardens until Tang, and became the origin of the gardens of the literati appearing in post-Tang dynasty. The major findings are as follows : First, in pre-Qin period, the origin of the seclusion culture is classified as the metaphysical seclusion of Taoism and the physical seclusion of Confucianism. Although Pu, Yuan, and Uou which could be said the first step of the chinese gardens were inquired, the clear relation between the seclusion and them is not found. Second, during Qin-Han dynasty, the role of the gardens, as the settings of the seclusion, are comparatively minor, too. But uan Kuang-Han's garden considerably escaped from that of pre-Qin in the aspect of function, and it has the characteristics of recreation. Third, during Wei-Chin and Liu dynasty, two types of the seclusions emerged. One is the small seclusion, and the other the Great Seclusion. Though, as formerly, the contemporary gardens did not escaped from the imperial gardens, Shi Chong's garden can be the setting of the Court Seclusion. But the seven Righteous in Bamboos' and Tao Yuan-Ming's settings of the seclusion were real natural environments rather than gardens. Forth, in Tang dynasty, in spite of relatively low status, Bai Ju-Yi's theory of the middle Seclusion enabled gentlemen to make seclusion in sinecures unlike the court Seclusion. The theoretical background of the Middle Seclusion was Zen Buddhism and the State Examinations System and Bai Ju-Yi's private social position also had an important effect on it. In Tang dynasty, there being nobiliary gentleman's gardens, Bai Ju-Yi's garden, Lushan Caotangyuan, was the setting of the Middle Seclusion. It can be called a real gentleman's garden, for it is simple and small unlike the imperial gardens or the nobiliary gentleman's gardens.

• 인문언어
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• 제1권2호
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• pp.3-20
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• 2001

The concept of "modernism" has always posed problems in definition from the beginnings of "early-modernism" to our age of post-modernism and multi-culturalism. And yet, the concept has been consistently aligned with the search for new paradigms of thinking about "modernity" as the age experiences it. In this sense, this study tries to explain the meaning of the term "modern," why it still matters in the study of literature, and how to apply it to the examination of Kim Soo-Young′s poems. Kim is one of the leading poets who understood the importance of modernism in the development of Korean modern poetry. But, despite his dedication to the western literary style and modernism, Kim also attempted the renewal of traditional Confucian thought in his poems. The result of such efforts can be seen in poems such as "Difficulties of Confucius ′Everyday Life," in which Kim tries to juxtapose the ancient life of Confucius with life in a much-westernized modern Korea. Another poem "Grass" shows his eagerness to transform traditional eastern aesthetics into a new mode of thinking that encompasses both the influence of the west and changes in 20th-century Korea. Through the study of Kim′s poems in relation to the critical reception of modernism in Korea, we can conclude the following: that Kim led the modernist movement in Korea; that modernism still matters in post-modern Korean literature; and that, because Kin tried to bring together the ideas of western modernism and traditional Confucianism, his poetry not only spoke to his own time but speaks also to our multi-cultural age.

• 보건교육건강증진학회지
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• 제22권3호
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• pp.97-107
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• 2005

This paper considers the possibilities of health promotion from the following perspectives; (1) IUHPE, (2) socio-cultural similarities, (3) action research, and (4) learning from our past. 1. The IUHPE values decentralized activities through regions, and countries such as Japan, Korea, Hong Kong, Taiwan and China belong to NPWP region. Since IUHPE World Conference was held in Japan in 1995, Japan used to occupy more than 60% of NPWP membership. After 2001, membership is increasing rapidly in Chinese speaking sub-region. The transnational collaboration is still in its beginning phase. 2. Confucianism is one of key points. Confucian tradition should not be seen only as obstacles but as advantages to seek a form of health promotion more acceptable in East Asia. 3 Within the new public health framework, people are expected to create and live their health. However, especially in Japan, the tendency of 'lacking of face-to-face explicit interactions' is still common at health-promotion settings as well as academic settings. Therefore, the author tried participatory approaches such as asking WIFY(interactive questions designed for subjects to review their daily life and environment) and as introducing round table interactions. So far, majority of participants welcome new trials. 4. The following social phenomena are comparatively discussed after Japanese invasion and occupation of Korea ended in 1945; status of oriental medicine, separation of dispensary services, and health promotion specialist as a national license. In contrast to Japanese' tendency of maintaining the status quo and postponing of substantial social change, trend toward rapid and dynamic social changes are more commonly observed in Korea. Although all of above possibilities are still in their beginning stages, they are going to offer interesting directions waiting for further challenges and accompanying researches.

• 한국농촌건축학회논문집
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• 제12권1호
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• pp.33-40
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• 2010

HyangGyo had been built for teaching peoples as a place of educational practice, and also for the order and stability of country through Confucianism. This study analyzed and researched the building structure of Daejeong-HyangGyo in Jeju Island In Daejeong-HyangGyo, unique architectural characteristics are shown as they have been built in an island independent from the mainland. Also up-down system was well reflected in detailed architectural styles. The main temple of Daejeong-HyangGyo was built in the type of one-Chulmok(a subsidiary material of Gongpo and a piece of wood to support the eaves) of which ancon supports a purline from the center of a pillar and two-Ikgong(a piece of wood engraved to put on an ancon), but in the case of the lecture hall, its Gongpo(a piece of wood to support the eaves) was inferior in quality. In the case of Jeju abutments were used in main temples and fire walls were mostly used. In particular, their abutments are difficult to be observed in HyangGyo in the mainland. It is presumed that the abutment and the fire wall used in Jeju Island might be the best solution to protect structures from rain and moisture. To sum up, local characteristics and traditional rules were thoroughly reflected in Dajeong-HyangGyos built in Jeju Island from the aspect of arrangement and detailed style. In conclusion, it is significant that architectural styles, not to mention the other aspects of Jeju culture, were suitably adapted to Jeju Island.