• Journal of the Korean Home Economics Association
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• v.37 no.10
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• pp.81-90
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• 1999

This study investigated the present traditional Korean farmhouse based on a survey of 30 households from Oiam-Ri folk Village in Chung-Nam Province. This study was primarily concerned with the present housing; the size and plan of the house, lighting and heating, the finishing materials of anbang(the master's bedroom or ondol) and the kinds of fumiture. I was also interested in identifying the socio-demographic and physical variables that influenced the housing, both the ordinary farm households and the descendent of nobility households. Bibliographical studies, cultural approaches, field surveys with tape recordings, and questionnaires were used to collect the data. The results showed that the types of house plans were mixed from the southern region(one-line type) and middle region(courtyard type). The heating system and the fuel for the ondol anbang has changed entirely from wood burning system to oil boiler system. The finishing material of the anbang floor changed from traditional oil paper and straw mats to vinyl flooring. Traditional fumiture and small decor items are disappearing and are being replaced by modem items, but the descendents of the nobility household kept many traditional type of fumiture and small decor items.

• The Journal of Korean Philosophical History
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• no.54
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• pp.77-113
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• 2017

In late Chosen(朝鮮), the concept of illustrious virtue(明德) became an important issue of debate. However, previous studies did not focus on how the concept emerged as an issue. This paper aimed to explore the problem, and for this purpose, paid attention to Horak(湖洛) debate. Oiam(巍巖) Yi Gan(李柬), in the course of discussion with Namdang(南塘), finally argued that mind(心) clearly distinguishes from temperament(氣質). The goals of the claim were to clearly divide mind and temperament, and to emphasize mind's control of temperament. Through this, he wanted to reject the possibility of being affected by temperament in aroused state(未發). And he presented the concept of illustrious virtue as a critical evidence supporting his argument. He argued that because mind is same with illustrious virtue, it has a special status that essentially distinguished from the temperament, even if both mind and temperament are all material force(氣). This argument led to new discussion trend in the debate. it was to form a definition of the mind, based on defining the relationship between spiritual perception(虛靈知覺), temperament and illustrious virtue. The trend was reflected in the debate on 'Whether illustrious virtue is the same for everyone or varies from person to person(明德分殊)'. Through the process of analysis in this paper, we could detect a tendency that definition of mind has become an independent subject.