• Journal of architectural history
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• v.9 no.3 s.24
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• pp.23-36
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• 2000

The bureaucrat-scholars, ruling class of the Choseon Dynasty, used to build small private pavilions for rest and study for themselves. In the early period of the Dynasty, the pavilions had plain shapes with rectangular plan and simple wooden structure without any walls so as to enjoy the surrounding scenery. From the 16th century, the building form began to change into some diverse one by putting in an ondol room, an unique floor heating equipment. The pavilions also began to show regional differences by placing the ondol rooms in the floor. Myonang-jong, a pavilion occupied by a famous bureaucrat-scholar Song Soon, was built at Damyang of the southwest part of the Korean peninsula, so called Honam area, in 1533. At first, the building form followed the ordinary early pavilion shape using simple wooden structure and wooden floor. But when it was rebuilt in 1654 after burning down by war, there happened some changes. An ondol room was put in the center of the floor, of which regarded as a dominant regional characteristic of the Honam area. The change of the building form of Myonang-jong showed that it was the 17th century Honam area got the regional characteristic in the architecture of pavilion.

• Journal of architectural history
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• v.21 no.1
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• pp.83-98
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• 2012

The starting point of this study is the concerning of simple behavioral pattern that whoever enters the inner space with taking off his shoes should go out from the position where he laid his shoes. The using of Ondol (floor heating room) and Maru (lifted wood floor) had changed the architectural space from chair-sitting to floor-sitting space, and it also made the behavior of taking off the shoes at the entrance of building and stepping on the lifted floor. This simple behavior has possibility to make lots of changes to the culture of architectural design. With this noticeable point, this paper is talking about the cultural feature of Korean traditional architecture, especially about the influence of tanking off and putting on shoes. The matter of shoes has changed diverse aspects of building and layout planning. It maximized the difference between front and rear part of building and characterized the lateral extension of Korean traditional house. The ritual space also had evolved from chair-sitting to floor-sitting space according to the type of ritual behavioral pattern. The change on the single building level had influenced on the layout planning of architectural complex. For examples, the parallel layout of ChangDeok-gung palace and the long sequential process to the main pavilion of Buddhist temple are the result of the matter of shoes. And NuGak(樓閣), the double-storied pavilion, on the axis of entering sequence's node is one of the unique planning elements that makes possible to go through the building without taking off the shoes and also makes upper level space for staying. In short, Korean traditional architecture that has the chair-sitting spatial origin of the East Asian cultural sphere has pursued new architectural issues and planning methods according to evolution to the floor-sitting culture.

• Korean Architects
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• s.636
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• pp.124-125
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• 2022

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.32-45
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• 2014

In this study, the characteristics of Mongsimjae in Namwon-si, Jeollabuk-do have been researched focusing on the writings engraved in huge stones and rocks of pavilion standing beside a lotus pond and its formative languages in the garden has been interpreted as follows. Name of pavilion(堂號) Mongsimjae(夢心齋) includes a classical scholar's spirit, refusing to serve two kings and homecoming after resignation from a government office(歸去來) of Songam(松菴) Park Moonsu(朴門壽), an ancestor who has brought to the Juksan(竹山) Park's family again. A pavilion standing beside a lotus pond(蓮塘) built in the reception garden is a gardening facility symbolizing 'Yeondang(蓮堂)' Park Dongsik(朴東式) who built Mongsimjae. The bamboo hill connected to the backyard seems to be relevant to 'Juksan', the family clan of Mongsimjae's owner and this kinds of intention can be found in the bamboos in the outer garden naturally led to inside the garden through the flower beds. The purpose for the western arrangement of the main building and gate contrary to the 'chukjwamihyaug'(丑坐未向; a direction toward to the south-southwest) of the prospect of Sarangchae(guesthouse) is interpreted to naturally attract people's eyes to the pavilion standing beside a lotus pond and to mitigate the sense of closure resulting from the huge stones located in the reception garden. Also the writing engraved in the three huge stones, 'Jonsimdae(存心臺)', implies that it is a place where was selected with heart by Juksan Park family who settled down in Homsil, Namwon after 'Haengchon(杏村) Park Jaryang(朴子良)' in Yiphyangjo(入鄕祖), Namwon and 'Jeongwa(靖窩)' is interpreted as a signature representing that it is the most comfortable house where Jeongwa Park Haechang(朴海昌: 1876~1933), the third owner of Mongsimjae, has lived. The pavilion standing beside a lotus pond of the 'Bangjibangdo(方池方島; square pond and square island)' type has no lotus for now and waterside cornerstones roughly piled with broken stones naturally mitigate the slope. There are two water inflows gathering rainwater in the reception garden other than the water inflow of valley and the upper-side water inflow was built using a high waterfall method. The middle island cut into a square was designed to use in two ways, as 'island' or 'steppingstone', according to the water level and the old name of the pavilion standing beside a lotus pond was revealed as 'Cheonundam(天雲潭)' from the engraved writing located in the side of the middle island. In addition, 'Imni(臨履)', engraved writing in the finishing stone of waterside by citing a line of 'Sigyeong(詩經)', implies 'Be a upright classical scholar who pays close attention to one's own behaviors' and 'Jeongchuk(渟?)' is interpreted as a message that desires the eternal staying of the Juksan Park family's wealth. Ultimately, the writings engraved in the huge stones and rocks of the pavilion standing beside a lotus pond are interpreted as a symbol language that wishes the heaven protects and maintains the wealth of the Juksan Park family who is the owner of Mongsimjae.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.31-43
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• 2014

The purposes for this research were to find the correct building background of Jondeokjeong(尊德亭) in the rear garden of Changdeok Palace(昌德宮) based on the historical facts for the area of Jondeokjeong and investigate the internal theory of construction through the metaphysical consideration. The results were as follows. 1. Building background of Jondeokjeong was related to Sohyunseja(昭顯世子) and Bongrimdaegun(鳳林大君) as forms of rear garden where was not built in the area of Jondeokjeong, bamboo pavilion, hexagonal pavilion, octagonal pavilion, etc. They were built two or three times after returning of Sohyunseja and Bongrimdaegun from China, and the area of Jondeokjeong was continuously developed by building Chunhyanggak(天香閣), Mangchunjeong(望春亭) and Cheoknoidang(滌惱堂) after Hyojong(孝宗) succeeded the royal authority of Hyunjong(顯宗) who was born in Shenyang(瀋陽) and hung a signboard of Jondeokjeong after then, etc. 2. Dazhengjeon(大政殿) of Shenyang Palace(瀋陽故宮, 1625) played the roles of major hall, Jeongjeon(正殿) which held national big events as a one-storied building with two piles of roof similar with Jondeokjeong (1644). Also, it was the building encountered when Sohyunseja and Bongrimdaegun participated in breakfasts held in the palace or banquets supervised by a king, so building background of Jondeokjeong was judged to be related with Dazhengjeon. 3. In consideration of characteristics which are shown commonly in Jondeokjeong and Dazhengjeon, relations of two buildings were verified and characteristics of Jondeokjeong were examined. First, dragon which is representatively symbolizing royal authority was formed. Therefore, Jondeokjeong was judged as a garden building which purposes were to obtain and train natural reasons, govern the nation and let people comfortable. Second, the purposes of sun dial, Ilyoungdae(日影臺) were judged to examine the accurate time and express appropriateness of the king. Third, Taechungmun(太淸門) around there is related to Samcheong(三淸) of Taoism and judged to be caused by floral wall and secular happiness accomplishment for king's longevity without disease. Fourth, for building style, one-stories pavilion of duplicated roof and building with only cylinder were to king's embodiment of supporting the sky and governing the nation.4) 4. By examining the differences between Jondeokjeong and Dazhengjeon, Jondeokjeong's own characteristics were considered. First, constructive characteristics of Jondeokjeong were changed by existing of pond and it was changed for characteristics, location and function of pavilion built in the garden while accepting oversea culture and embodied by absorbing to Joseon culture. Second, the appearance of the pond in Jondeokjeong was shown as the situation that half moon typed pond with the form of young moon is full by stream to the East. It was to express movement of moon which was always changed through the form of pond and stream of water iconographycally and it was considered as an imaginary environment method of the period.

• Journal of the Korean housing association
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• v.16 no.4
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• pp.45-55
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• 2005

The cubist collagists proposed radically different ideas about the nature of order, and about the nature of artistic space. The collage substitutes an order which is constructed on relationships for the more rigid order of traditional art. Collage presents new theories of communication with the viewer, of relationships and of signs. This paper is an investigation of these ideas and how they have been applied to Mies Van der Rohe's making of architecture: Barcelona Pavilion and Tugendhat house. Collage in Mies' works has been executed in a limited manner. In Mies' works, one can begin to recognize some basic traits of collage. Textures, forms, and fragments begin to interact with each other and exploit those principles of contrast and juxtaposition that give collage a value as an expressive medium. Many of the formal aspects of collage are readily apparent in much of the work which we see around use today, but we should look at the attitudes and beliefs upon which collage is built for a further understanding of how its principles can be applied.

• Korean Institute of Interior Design Journal
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• v.14 no.5 s.52
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• pp.26-34
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• 2005

The systematic way of the boundary thought in Buddhism, when applied to the principles of building, determines certain forms to certain temples, and organizes their topological boundary concept structure - the continuous experience of the visitor from his/her entry bridge(connecting), through the main temple gate(neighbourhood), pavilion gate(including), stairs(continuance), to the arrival at the pavilion of the god of a mountain(spiral), which reconstitutes the Buddhist boundary symbolism and philosophy. The topological boundary spaces of temples are an architectural manifestation of Buddhism's Mahayana boundary concept aspects, whose object is to play a productive and active role in the enlightenment of people, serving the very basic end of the religion. The disciplined topological boundary spaces of the temple, as a reification of the boundary symbolisms of Buddhist topological cosmology, corresponds to Buddha-Ksetra, the highest state of existence in the universe. Visitors to the temple are invited to participate in the world of abundant Buddhist boundary concept symbols, and through this process, is enabled to elevate oneself to the transcendent topological boundary world and have a simulated experience of liberation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.3
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• pp.10-20
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• 2014

The purpose of this study is to define criteria for landscape restoration of palace gardens. The case study on Gyeongbokgung and Changdeokgung was used not only to evaluate effectiveness of the criteria, but also to propose solutions to issues of current restoration process of both palace gardens. Following three pairs of different concepts were chosen as criteria to determine on the original form: Diachrony vs. Synchrony, Originality vs. Contemporary Characteristics, and Invariance vs. Deformability. Gyeongbokgung has been restored based on its contemporary characteristics of Year 1888 and the main focus is on its architectural features rather than both architecture and landscape. However, in-depth complementary work on landscape restoration is necessary to restore its originality in Year 1395 such as analyzing photos of Gyeongbokgung taken in modern era. In case of Changdeokgung, we analyzed separately by region or landmark such as Jondeok-Pavilion(尊德亭), Yeonkyung-Hall(演慶堂), and Okryu-Stream(玉流川). Original form of Jondeok-Pavilion Area was changed in 1884. Since diachronic invariance that lasted for 240 years is more important criterion than its contemporary characteristics, it should be restored as how it was painted in Donggwoldo(東闕圖). In Yeonkyung-Hall Area, both original characteristics at the time of Hyomyung Crown Prince and contemporary characteristics of Emperor Kojong Era appear. Therefore, different solution is required for such area to be restored appropriately. Starting from era of King Injo(1636), diachrony and invariance of Okryu-Stream Area were continued throughout the era of King Sukjong and King Jeongjo(1800). It is more than 250 years before Okryu-Stream Area was altered under the rule of Emperor Kojong in 1884. In fact, alterations made to Okryu-Stream Area after 1884 doesn't hold much significance. Therefore, water landscape of Okryu-Stream Area, which was altered in the era of Emperor Kojong, needs to be restored based on Donggwoldo.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.5
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• pp.28-37
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• 2013

This research, which sought to conjecture the formation process of tribal landscape while confirming the method and characteristic of place attachment of the Haeju Oh Family, which is rooted within the village and the Yongwon Pavilion and Garden of Gohak-ri, Mari-myeon, Geochang-gun, Gyeongnam, reached the following conclusion based on the interpretation and analysis of cultural and scenic elements such as the names and sculptures nearby the village and Yongwon Pavilion and Garden. This place is where Goohwagong Oh Sue, a Haeju person, settled down. This is also where his descendants were refined while yearning for their ancestors. The Yongwon Pavilion was established in 1964. It can be sufficiently known that this place was managed and maintained as a garden-like place where the spirit of yearning was shared and which was the basis of the life and entertainment of descendants after being the monumental place for Master Oh Guhwa, through stories, documents, nearby facilities, and writings on many rocks. It is clear that the meaning of 'Bang-Hak(訪鶴) and Jung-Hak (停鶴)' which is carved in many places around this area and Gohak-ri, which symbolizes the Hakbong(crane peak), the vein of Wonjak-dong which is one of the Ahneuisamdong(three outstanding scenic places of Ahneui), is a scenic language explaining the ecological settlement and lives of the Haeju Oh Family. When considering the definition of a sense of place as "a 'social device' made by discussions and practice rather than its existing as a substance," the many structures scattered around the village, Yongwon Pavilion Garden, and nearby designations show the monumental place inheritance of tribal group clearly exhibiting the characteristics of a Korean sense of place. Ever since Guhwagon Oh Sue settled down in Guhak-ri, the tribal group of Haeju Oh Family went through a life settlement phase and landscape formation phase by realizing the sense of place. Afterwards, while yearning for ancestors and repeatedly rooting down in the place, territoriality expanded and the place was reproduced. In particular, timber houses and monuments were constructed during the Japanese Colonization Period, and after independence, the Yongwon Pavilion was constructed through place reproduction, and monumental tribal landscape is currently being expressed in various forms to this day. Thus, allowing to reach the conclusion of 'Tribal Landscape of Gohak-ri, Mari-myeong, Geochang-gun,' which we perceive today. The products of territorial expansion formed by the repeating phenomenon of place rootedness and place attachment by tribal groups are in fact the substance of tribal landscape. Through such, it is possible to confirm the true spirit of place attachment and the earnest interest and affection of descendants towards a unique place that is repeatedly constructed and inherited within the group memory.

• Korean Journal of Heritage: History & Science
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• v.38
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• pp.285-303
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• 2005

Through the excavated excellent articles of the Tang era, we have considered the building techniques and styles of a square pavilion, an octagonal pavilion, a miniature hill, a pond, etc., could read building techniques of the scenic structures on ancient literatures including records and additionally about their poetical life at that time and inquired into the arrangement, structure, building techniques, etc. of a miniature hill, a pond, a pavilion, a flowerplant, etc., on Nakyangmyungwonki. Thus, under the research on the private landscape architecture, especially the nobility gardening, around excavated excellent articles and literatures, 'A miniature hill(假山) and a pond for landscaping views formed the center of a garden, and additionally a pavilion was built and flowerplants were set. The miniature hill of laying stones and having a carven, steeping, stratifying, looking like dyed green and birds' singing among hills and eating water on the lakeshore${\ldots}$' was expressed. The pond of digging in the ground and conducting water had its water system developed. There were several kinds of pavilions such as 廳, 堂, 館, 亭, 臺, 樓, 閣, 榭, etc. As examples of landscaping plants, there were a bamboo, a lotus flower, a peony, aromatic trees a pine, a korean spindle tree, a big cone pine, an empress tree, a wild walnut, a peach, a plum, a Japanese apricot tree, an apricot tree, a chrysanthemum, arrowroot vines, etc. Thus, the garden of the Tang era, abundant, diverse and excellent, enjoyed the prime of the period of prosperity. Due to cultural exchange, it is supposed that the period of united Shilla of the same age would meet with the period of prosperity in the developmental history of Korea landscape, based on the nobility garden system '4 different dwelling-houses every season on a record "四節游宅"'.