• Korean Journal of Oriental Medicine
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• v.18 no.2
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• pp.17-24
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• 2012

Research on Seokgok(石谷), Lee Gyu Jun(李圭晙, 1855~1923)'s thought and medicine was progressed from various angles. There is no research on Chinese poem(漢詩) accounting for the half of his collection of literary works, "Seokgoksango(石谷散稿)" yet. Hence, the article reviewed concerns on his life and what life he lived as a Confusion(儒家) writer through his Chinese poem. Should read "Seokgoksango", Seokgok's spiritual orientation and attitude to life were found to have its core in the Confusion(儒家的), especially ethical(道學的) aspect. Seokgok's Chinese poem materialized his spiritual composition more, able to access up to general emotional state, representing concerns and frustration of intellectuals in the latter era of the Choson Dynasty. Anxiety consciousness(憂患) of patriotism and love of the people which traditional intellectuals implicated enough at the turbulent era of early modern time appeared strongly in his works. Also works seeking for devotion(歸依) toward the clean world(淸明世界) staring at the corrupt world losing the national sovereignty at the same time and the expansion(擴散) was able to be found many. The latter half of the 19th century and the early 20th century when Seokgok lived was the period of changeover in the history of civilization called intersection between traditional era and modern times. His Chinese poem showed traditional intellectuals' anxiety, frustration, conflict, and hope based on such times. Along with the status of an Oriental, medical doctor and thinker, up to discussion on the quality of a writer, the intensified research on him is expected.

• Cross-Cultural Studies
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• v.29
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• pp.55-84
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• 2012

This paper is to study the Tang Dynasty monk poet Ling-yi's poem world and his significance on history of literature. In Chinese literature history, "the monk poets" is a very unique literature creation group. The means of a word "the monk poet", from the literal can see " he is the monk that Can write poems", which is dedicated to professionally writing poetry monk. Buddhism spread to China, from the Wei and Jin Dynasty beginning has been writing poetry of the monks, but the real meaning of "the monk poet" (i.e., professionally poetry monk) appeared to the Mid-Tang Dynasty period. The monk Ling-yi is the pioneer of the monk poets group and Buddist monk creative poem in Mid-tang Dynasty period. Although the Lingyi life is very short, only 35 had died, and his poetry has not been too much, only 44 songs, but he in this life of 35 years and 44 poems, for the development of classical Chinese poetry left noticeable imprinting. He is not just as monk's high practice and by advocating for great Buddhist scholar, also through the daily meditation in poetry creation practice were obtained at that time of many men of literature and writing respected. This paper from the poem monk Ling-yi double identity - the first is a Buddhist monk, the second is addicted to poetry poet to proceed, step by step, in-depth study as the poem monk Ling-yi's poetry creation characteristic and the creative mentality characteristics. This thesis also explores the poem monk by the creation of poetry pursuit, exploration, finally realized "poem" and "Zen" together as one "Zen poetry" creation mechanism.

• Korean Journal of Oriental Medicine
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• v.18 no.3
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• pp.39-48
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• 2012

This study aims to examine the life of Chugang Nam Hyo-On (1454~1492) from his Chinese poem and to figure out how he overcame and healed his agony and wound. Nam Hyo-On was one of the Saengyuksin who submitted Sureungbokuiso and spent his whole life with alcohol and wandering. Thus, he is known to be a hermit writer or stranger. He had to suffer poverty during his life thanks to his only one choice. He was weak by nature but also feeble mentally as he always worried about death. In his 30s, he regarded himself as an aged man and always worried about death due to his frequent illness. Sometimes, he used to dream of being forever young. He composed self-elegy poem that is about his death, which is the ever first self-elegy poem in our history. He sent it in his letter to his master Kim Jong Jik (1431-1492) in 1489. His agony and motivation of writing such poem can be conjectured from his master's reply and his self-elegy poem. Nam Hyo-On tried to overcome and heal his real discontent and wound from his literary works. And it seems appropriate to regard him that he attempted to get compensation of his limitation and discontent from literature. We sometimes heal our wound by writings (or literature) and by reflecting through such writings. Nam Hyo-On reminded of his beloved person through his poet writing and healed his fear of wound of death.

• Sijohaknonchong
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• v.23
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• pp.133-159
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• 2005

This thesis is about Sijo(traditional Korean poem) made-up of 35 volumes and 45 poems written by Han Yong-un. The aim of this study is reappraise the Sijo which is not known to Korean people. There are four thesis about Sijo so far. Ko Myeong-su divided Sijo into separate subjects and researched it very deeply. After I read the Chinese Poems of Han Yong-un, I researched the relationships between subject matter and its theme. The relationships are between the moon and religion, spring and aspiration, autumn and grief or lose, and the sword and patriotism. I chose to discuss a Sijo 'Mugunghwa Shimeukwajeo'(무궁화(無窮花)를 심으과저) shich deals with the moon and religion. The main subject matter of this S is the moon. There are three poems in this volume. They are all about the moon. There is a Mugunghwa (無窮花) on the moon. This poem asserts that the moon is good for love, and it is the subject matter of the poet's religion. The moon in the Chinese poem 'Okjungkamwhiy'(獄中感懷) believes there is hope in prison. The moon in 'Wolbang(月方中) is Buddhist thinking. I researched 'Geochon'(早春) tee poems about spring and aspiration. The first poem is about the independent movement against the Japanese. Autumn is about the feeling of lose in the life. Sijo 'Chuyamong' (秋夜夢) is lose the lover. The second poem is about conquering all difficulties of the poet's current circumstance. The third poem is about the feeling of vacuum in his life. The fourth poem is about deploring losing his mind. 'Nam-a'(男兒) and 'Urinim'(우리님) are books about patriotism. These poems have the subject matter of a sword for song patriotism. 'Kiharksaeng'(寄學生), 'Anhaeju'(安海州), and 'Hwangmaecheon'(黃梅泉) are patriotic poems. In this study, I found that the subject matter and the theme in the Chinese poems of Han Yong-un(韓龍雲) are related. Mainly he used the metaphor of the moon for religion, spring for aspiration, autumn for grief or lose, and sword for patriotism.

• Journal of Ginseng Culture
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• v.4
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• pp.13-37
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• 2022

Even before recorded history, the Korean people took ginseng. Later, poetry passed down from China developed into a literary style in which intellectuals from the Silla, Goryeo, and Joseon Dynasties expressed their thoughts concisely. The aim of this paper is to find Korean poems related to ginseng and to look for their semantic network. To this end, "Korea Classical DB ", produced by the Institute for the Translation of Korean Classics, was searched to find ginseng poems. As the result of a search in November 2021, two poems from the Three Kingdoms Period, two poems from the Goryeo Dynasty, and 23 poems from the Joseon Dynasty were searched. An examination of these poems found that the first ginseng poem was "Goryeoinsamchan," which was sung by people in Goguryeo around the 6th century. Ginseng poetry during the Goryeo Dynasty is represented by Anchuk's poem. Anchuk sang about the harmful effects of ginseng tributes from a realistic point of view. Ginseng poetry in the Joseon Dynasty is represented by Seo Geo-jeong in the early period and Jeong Yakyong in the late period. Seo Geo-jeong's ginseng poem is a romantic poem that praises the mysterious pharmacological effects of ginseng. A poem called "Ginseng" by Yongjae Seonghyeon is also a romantic poem that praises the mysterious medicinal benefits of ginseng. As a scholar of Realist Confucianism, Dasan Jeong Yak-yong wrote very practical ginseng poems. Dasan left five ginseng poems, the largest number written by one poet. Dasan tried ginseng farming himself and emerged from the experience as a poet. The story of the failure and success of his ginseng farming was described in his poems. At that time, ginseng farming was widespread throughout the country due to the depletion of natural ginseng and the development of ginseng farming techniques after the reign of King Jeongjo. Since the early 19th century, ginseng farming had been prevalent on a large scale in the Gaeseong region, and small-scale farming had also been carried out in other regions. What is unusual is Kim Jin-soo's poem. At that time, in Tong Ren Tang, Beijing (the capital of the Qing Dynasty), ginseng from Joseon sold well under the "Songak Sansam" brand. Kim Jin-Soo wrote about this brand of ginseng in his poem. In 1900, Maecheon Hwanghyeon also created a ginseng poem, written in Chinese characters. Thus, the semantic network of Korean ginseng poems is identified as follows: 1) Ginseng poetry in the spirit of the people - Emerging gentry in the Goryeo Dynasty (Anchuk). 2) Romantic ginseng poetry - Government School in the early Joseon Dynasty (Seo Geo-jeong, Seonghyeon, etc.). 3) Practical ginseng poetry - Realist School in the late Joseon Dynasty (Jeong Yak-yong, Kim Jin-soo, Hwang Hyun, etc.). This semantic network was extracted while examining the development of Korean ginseng poems.

• KSII Transactions on Internet and Information Systems (TIIS)
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• v.10 no.9
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• pp.4568-4584
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• 2016

Steganography based on text generation has become a hot research topic in recent years. However, current text-generation methods which generate texts of normal style have either semantic or syntactic flaws. Note that texts of special genre, such as poem, have much simpler language model, less grammar rules, and lower demand for naturalness. Motivated by this observation, in this paper, we propose a text steganography that utilizes Markov chain model to generate Ci-poetry, a classic Chinese poem style. Since all Ci poems have fixed tone patterns, the generation process is to select proper words based on a chosen tone pattern. Markov chain model can obtain a state transfer matrix which simulates the language model of Ci-poetry by learning from a given corpus. To begin with an initial word, we can hide secret message when we use the state transfer matrix to choose a next word, and iterating until the end of the whole Ci poem. Extensive experiments are conducted and both machine and human evaluation results show that our method can generate Ci-poetry with higher naturalness than former researches and achieve competitive embedding rate.

• (The)Study of the Eastern Classic
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• no.50
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• pp.261-294
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• 2013

The purpose of this paper lies how the original text of Chinese classical literary works have been implemented in the paintings of China and Korea, and inspect the ways how of these original text interpreted in paintings. It is an experiment of trying to analyze through literature with painting and read again painting through literature. Qu Yuan(屈原) Prose Poem of Fisherman("漁父辭"), Tao Yuanming(陶淵明) Prose Poem of Returning Home("歸去來辭") and the prose with a poem on the peach blossom spring("桃花源記幷詩"), Du Fu(杜甫), Song of Eight Drunken Celestials("飮中八仙歌"), Su Shi(蘇軾), Odes on the Red Cliff("赤壁賦"), Ou Yangxiu(歐陽脩), Odes of the Sounds of Autumn("秋聲賦") and the paintings which based on these texts were the target of examination. These literary texts shared by Chinese and Korea have been compared in the aspects of acceptance and enjoyment. And on the basis of this process the characteristics of korean paintings expressing the ideas of classical literary works was induced. As a result, the following facts are derived. First, By the emergence of the typical style which was formed historically in China at the korean painting shows that korean painters not only actively embraced the art style of China also did not lose the international sense. Second, through the profound study for chinese painting, they transformed it in accordance with korean aesthetic view and finally revealed typical korean characteristics. Third, the results as described above showed the difference of perception and interpretation of literary works between China and Korea.

• Journal of the Korean association of regional geographers
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• v.16 no.5
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• pp.497-516
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• 2010

The purpose of this study is to critically investigate the places of the 'Daegusibyeong(大丘十詠)', written by Seo, Geojeong based on Chinese poem, old documents, and field surveys in terms of a geographical perspective. It is asserted that the controversial aspects on the 'Daegusibyeong(大丘十詠)' are corrected through the analysis of old documents and field surveys. The results are summarized in the followings. 1) Ascertain historical and geographical evidence on places of 'Daegusibyeong(大丘十詠)' are accomplished properly based on old documents and field surveys. 2) The existing misinterpretation of the 'Daegusibyeong(大丘十詠)' are corrected by the finding of one Chinese character in the 'Dongsasimseung(桐寺尋僧)', the seventh poem of 'Daegusibyeong(大丘十詠)' consisted of 10 Chinese poems. 3) Subjects and content of the 'Daegusibyeong(大丘十詠)' in Sagajib(四佳集) are more rightly written than those of the old documents such as Daegueubji(大丘邑誌), Sinjeungdonggukyeojiseungram(新增東國輿地勝覽). 4) A few mistakes in the subject and word of the 'Daegusibyeong (大丘十詠)' are corrected as compared with the those of the old documents. 5) It is assumed that the brand value and image of Daegu city will be improved if the 'Daegusibyeong(大丘十詠)' is restored based on the results of the study and its restoration is utilized in Daegu city tour program.

• (The)Study of the Eastern Classic
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• no.70
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• pp.157-183
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• 2018

Mokjae Lee Samhwan's "MaengHoEum" is the three poems of the Chinese quatrain of 5word 7poetry created according to the previous age. This poem is distinguished from the poem of the general "MaengHoHaeng" series because of it was created in the form of modern-style poetry of series, not a poetry of 5word or 7word or length phrase in a poem. The "MaengHoEum" of MokJae seems to have been built around 1801year when he was 73 years old. Therefore, his "MaengHoEum" can be called an allegory poetry or a society poetry and his poetry can be said that it was created under the criticism of the corrupt political power of the contemporary society, and the 'fierce tiger' which appeared in his poem refers to the factions of Noron Byek line which was the ruling power at that time. However, if you look at the "MaengHoEum" of MokJae, you will see a criticism of the real world, but the feeling is not intense or the description is not concrete. Although his poetry depicts the absurdity of the present reality, but he does not show positive criticism of reality or strong resistance. This characteristic, which can be seen in his poem "MaengHoEum", is the result of the study he pursued for the his life and is thought to be due to the weight of reality. The contradictions of the time of the Mokjae were never silent to him, but on the other hand he could not reveal his own struggle on the surface of the poem. Between his descendants, influenced by his actions, and the stinging gaze watching him, he had no choice but to end his feelings internally.

• Sijohaknonchong
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• v.19 no.1
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• pp.107-125
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• 2003

According to my research about Janlgu(絶句) and Sijo(時調), they have not used the same methods to make the phrases (句) within of Sika(詩歌). In this thesis I shown that Ullsi(律詩) and Sijo have used a similar methods to make the phrases. However. the main assertion of this thesis is to show the fact that Sijo has changed into Kasa(歌辭) the same way Ullsi has changed into Baeull(排律). I have found that Ullsi and Baeull are different from Sijo and Kasa. Jaulgu and Sijo don't have any similarities except the use of their short sentences. Ullsi is similar to a poem with three lines in each verse. To separate the poem with three lines in each verse to three parts of the first stanza. the last stanza(結聯). and how the middle stanza contrasts (related to the phrase or stanza of poems which have a pair.). I have found out how the poem with three lines in verse is made. The middle phrase of Sijo is made up of complete opposites. I think that Sijo has the same relation. with Ullsi. Also. Kasa is made up opposites. Antithesis is a kind of way to make Ullsi by phrase and clause. I have found the antithesis in the middle phrase of Sijo. Kasa is made up antithesis and is the relativity of Ullsi and Baeull and the relativity of Sijo and Kasa are explained by antithesis. As Ullsi changed to BaeulL Sijo has changed to Kasa. They have the same method of making phrases. Some have insisted that Sijo was not from Hansi. I don't agree with that. Even if Ullsi is not from Sijo. this thesis has proven that the method of making phrases of Ullsi and the method of making phrases of Sijo are very similar. In this thesis. I have found out that Ullsi and Baeull are very similar with Sijo and Kasa. I think that these old types of Chinese poems have affected Korean Culture. So. in this thesis. I have tried to show just a little fact about this old type of Chinese poems and how it has affected Korean Culture.