• Journal of Korean Library and Information Science Society
• /
• v.35 no.4
• /
• pp.293-316
• /
• 2004

The best way of getting knowledge is reading in the Cho-sun dynasty, so getting books is the most interesting thing to the scholars. The most important way of getting books for scholars in Cho-sun dynasty is taking Bansabon published and given to scholars by government. but there is few data and few concrete studies of it. This study deals with the object and the scale of distribution of books on the basis of Bansagi ; king Jeong-jo published 『Kyujangjeonun』 distributed about 1,500 volumes to scholars and govermment agencies.

• Journal of Korean Theatre Studies Association
• /
• no.40
• /
• pp.307-344
• /
• 2010

Cultural Studies built on the critical mind of New Left exposes the relationship between culture and power, and investigates how this relationship develops the cultural convention. It has achieved the new perspective that could make us to think culture and art in terms of political correctness. However, the critical voices against the theoretical premises of Cultural Studies have been increased as its heyday in 1980s was nearly over. For instance, Terry Eagleton, a former Marxist literary critic, declared in 2003 that the golden age of cultural theory is long past. This essay, therefore, intends to show the weak foundations on which the approaches of cultural studies to theatre rest and to clarify the general problem of their introduction to theatre studies. The approach of cultural studies to theatre takes the form of 'top-down inquiry' as it applies a theory to a particular play or historical period. In other word, from the theory the writer moves to the particular case. The result is not an inquiry but rather a demonstration. This circularity can destroy the point of serious intellectual investigation as the theory dictates answers. The goal-oriented narrow viewpoint as a logical consequence of 'top-down inquiry' makes the researcher to favor the plays or the parts of a play that are proper to test a theory. As a result it loses the fair judgment on the artistic value of a play, and brings about the misinterpretation. The interpreter-oriented reading is the other defect of cultural studies as it disregards the inherent meaning of the text, distorting a play. The approach of cultural studies also consists of a conventionality as it arrives at a stereotyped interpretation by using certain conventions of reasoning and rhetoric. The cultural theories are fundamentally the 'outside theories' that seek to explain not theatre but the very broad features of society and politics. Consequently their application to theatre risks the destructive criticism, disregarding the inherent experience of theatre. Most of, if not all, cultural theories, furthermore, are proven to be lack of empirical basis. The alternative method to them is a 'cognitive science' that proves scientifically our mind being influenced by bodily experience. The application of cultural materialism to Shakespeare's is one of the cases that reveal the limits of cultural studies. Jonathan Dollimore and Water Cohen provide a kind of 'canonical study' in this application that is imitated by the succeeding researchers. As a result the interpretation of has been flooded with repetitive critical remarks, revealing the problem of 'top-down inquiry' and conventional reasoning. Cultural Studies is antipodal to theatre in some respect. It is interested chiefly in the social and political reality while theatre aims to create the fiction world. The theatre studies, therefore, may have to risk the danger of destroying its own base when it adopts cultural studies uncritically. The different stance between theatre and cultural theories also occurs from the opposition of humanism vs. antihumanism. We have to introduce cultural theories selectively and properly not to destroy the inherent experience and domain of theatre.

• Journal of Korea Entertainment Industry Association
• /
• v.15 no.8
• /
• pp.315-325
• /
• 2021

Yeonjae(淵齋) Song Byeong-seon(宋秉璿, 1836-1905) was the ninth-generation descendant of Uam (尤庵) Song Si-yeol (宋時烈). During his lifetime, he gained the trust of Yu-rim(儒林) and was called to the court several times. However, he eventually refused an official] post and spent his life cultivating his studies in the wild. When the Eulsa Treaty(乙巳條約) was signed on November 17, Yeonjae pleaded with King Gojong about the abolition of the treaty. And on the morning of December 30, Yeon-jae committed suicide at his old house in Hoedeok(懷德). At this time, Yeon-jae sent the final appeal to the king, leaving a message to the king, the people, and Yu-rim about the restoration of national sovereignty, fulfilling his duties as a leader of Sarim(士林). After that, in 1962, Yeonjae was awarded the Order of Independence Medal of National Founding. Song Byeong-seon's excursions took place throughout his life. 22 long and short travelogues are existed today. The excursions were mainly done by land, so most of them rode horses or mules. He sometimes used floats or kilns. But he sometimes knew how to use the waterways effectively. This is because in some travel reports, routes using inland waterways and sea routes appear. The journey of the series continues all the way to finding the relics of his ancestors. In this process, it is clear that he reaffirmed its mission of succession to the family and promised to be a part of the brilliant feat of the ancestors. In addition, the reading of the scriptures and Neo-Confucian discussion were added to the excursions. His excursions continued as a means of publicizing and expanding the Neo-Confucian worldview. Thus, Yeonjae inherited the spirit of John Wangyangi(尊王攘夷) left by his ancestors, and finally raised the banner of Wijeongcheoksa(衛正斥邪) high. And he resolutely set out on the road to death for the country.

• Journal of English Language & Literature
• /
• v.59 no.4
• /
• pp.593-617
• /
• 2013

Tales from Shakespeare, written by Charles and Mary Lamb in 1807, is an adaptation of Shakespeare's plays which was intended for children. Shakespeare's poetic language is transmitted into prose, which enables children to easily read his works. Charles and Mary Lamb collaborated in adapting Shakespeare's plays, but they undertook separate duties which revealed different attitudes in their approach to the adaptation. This dissertation examines Mary Lamb's adaption of Shakespeare's problem play All's Well That Ends Well and Charles Lamb's adaption of Shakespeare' tragedy King Lear, with an adapted pattern focusing on the plot and character. Charles Lamb stressed the "imagination of a fairy tale," which was against the trend in children's literature of the time, while Mary Lamb stressed "the moral and didactic element." Mary Lamb was concerned with the education of female children in the early nineteenth-century. As a result, the Tales presents "a double movement" or perspective, which stresses didactic elements, as well as imagination. These ambivalent attitudes caused critical debates in the nineteenth-century. However, the Lambs defended criticism against "the double movement," suspecting themselves to be "no bigger than a child," from the viewpoint of "the imagination," and reading the Tales to be effective at "making a child a virtuous man," from the viewpoint of "an education."

• Journal of the Korean Society of Costume
• /
• v.4
• /
• pp.87-114
• /
• 1981

A costume reveals the social characteristics of the era in which it is worn, thus we can say that the history of change of the costume is the history of change of the living culture of the era. Since the Three States era, the costume structure of this country had been affected by the costume system of the China's historical dynasties in the form of the grant therefrom because of geographical conditions, which affection was conspicuous for the bureaucrat class, particularly including but not limited to the Kings' familities. Such a grant of the costume for the bureaucrat class (i.e., official uniform) was first given by the Dang-dynasty at the age of Queen Jinduck, the 28th of the Shilla-dynasty. Since then, the costume for the bureaucrats had consecutively been affected as the ages had gone from the unified Shilla, to the Koryo and to the Yi-dynasty. As the full costumes officially used by government officials (generally called "Baek Gwan") in the Yidynasty, there existed Jo-bok, Gong-bok and Sang-bok. Of such official costumes, Gong-bok was worn at the time of conducting official affairs of the dynasty, making a respectful visit for the expression of thanks or meeting diplomatic missions of foreign countries. It appears no study was made yet with regard to the Gong-bok while the studies on the Jo-bok and the Sangbok were made. Therefore, this article is, by rendering a study and research on the styles of costumes of civil servants' stone images erected at the Kings' tombs of the Yi-dynasty, to help the persons concerned understand the Gong-bok, one of the official costume for Baek Kwan of that age and further purports to specifically identify the styles and changes of the Gong-bok, worn by Baek Gwan during the Yi-dynasty, consisting of the Bok-doo (a hat, four angled and two storied with flat top), Po (gown), Dae (belt), and Hol (small and thin plate which was officially held by the government officials in hand, showing the courtesy to and writing brief memorandums before the King) and Hwa (shoes). For that purpose, I investigated by actually visiting the tombs of the Kings of the Yi-dynasty including the Geonwon-neung, the tomb of the first King Tae-jo and the You-neung, the tomb of the 27th King Soon-jong as well as the tombs of the lawful wives and concubines of various Kings, totalling 29 tombs and made reference to relevant books and records. Pursuant. to this study, of the 29 Kings' tombs the costume styles of civil servants' stone images erected at the 26 Kings' tombs are those of Gong-bok for Baek-gwan of the Yi-dynasty wearing Bok-doo as a hat and Ban-ryeong or Dan-ryenog Po as a gown with Dae, holding Hol in hand and wearing shoes. Other than those of the 26 tombs, the costume styles of the Ryu-neung, the tomb of the Moon-jo who was the first son of 23rd King Soon-jo and given the King's title after he died and of the You-neung, the tomb of the 27th King Soon-jong are those of Jobok with Yang-gwan (a sort of hat having stripes erected, which is different from the Bok-doo), and that of the Hong-neung, the tomb of the 26th King Go-jong shows an exceptional one wearing Yang-gwan and Ban-ryeong Po ; these costume styles other than Gongbok remain as the subject for further study. Gong-bok which is the costume style of civil servants' stone images of most of the Kings' tombs had not been changed in its basic structure for about 500 years of the Yi-dynasty and Koryo categorized by the class of officials pursuant to the color of Po and materials of Dae and Hol. Summary of this costume style follows: (1) Gwan-mo (hat). The Gwan-mo style of civil servants' stone images of the 26 Kings' tombs, other than Ryu-neung, Hong-neung and You-neung which have Yang-gwan, out of the 29 Kings' tombs of the Yi-dynasty reveals the Bok-doo with four angled top, having fore-part and back-part divided. Back part of the Bok-doo is double the fore-part in height. The expression of the Gak (wings of the Bokdoo) varies: the Gyo-gak Bok-doo in that the Gaks, roundly arisen to the direction of the top, are clossed each other (tombs of the Kings Tae-jong), the downward style Jeon-gak Bok-doo in that soft Gaks are hanged on the shoulders (tombs of the Kings Joong-jong and Seong-jong) and another types of Jeon-gak Bok-doo having Gaks which arearisen steeply or roundly to the direction of top and the end of which are treated in a rounded or straight line form. At the lower edge one protrusive line distinctly reveals. Exceptionally, there reveals 11 Yang-gwan (gwan having 11 stripes erected) at the Ryu-neung of the King Moon-jo, 9 Yang-gwan at the Hong-neung of the King Go-jong and 11 Yang-gwan at the You-neung of the King Soon-jong; noting that the Yang-gwan of Baek Kwan, granted by the Myeong-dynasty of the China during the Yi-dynasty, was in the shape of 5 Yang-gwan for the first Poom (class) based on the principle of "Yideung Chaegang" (gradual degrading for secondary level), the above-mentioned Yang-gwans are very contrary to the principle and I do not touch such issue in this study, leaving for further study. (2) Po (gown). (a) Git (collar). Collar style of Po was the Ban-ryeong (round collar) having small neck-line in the early stage and was changed to the Dan-ryeong (round collar having deep neck-line) in the middle of the: dynasty. In the Dan-ryeong style of the middle era (shown at the tomb of the King Young-jo); a, thin line such as bias is shown around the internal side edge and the width of collar became wide a little. It is particularly noted that the Ryu-neung established in the middle stage and the You-neung in the later stage show civil servants in Jo-bok with the the Jikryeong (straight collar) Po and in case of the Hong-neung, the Hong-neung, the tomb of the King Go-jong, civil servants, although they wear Yang-gwan, are in the Ban-ryeong Po with Hoo-soo (back embroidery) and Dae and wear shoes as used in the Jo-bok style. As I could not make clear the theoretical basis of why the civil servants' costume styles revealed, at these tombs of the Kings are different from those of other tombs, I left this issue for further study. It is also noted that all the civil servants' stone images show the shape of triangled collar which is revealed over the Godae-git of Po. This triangled collar, I believe, would be the collar of the Cheomri which was worn in the middle of the Po and the underwear, (b) Sleeve. The sleeve was in the Gwan-soo (wide sleeve) style. having the width of over 100 centimeter from the early stage to the later stage arid in the Doo-ri sleeve style having the edge slightly rounded and we can recognize that it was the long sleeve in view of block fold shaped protrusive line, expressed on the arms. At the age of the King Young-jo, the sleeve-end became slightly narrow and as a result, the lower line of the sleeve were shaped curved. We can see another shape of narrow sleeve inside the wide sleeve-end, which should be the sleeve of the Cheom-ri worn under the Gong-bok. (c) Moo. The Moo revealed on the Po of civil servants' stone images at the age of the King Sook-jong' coming to the middle era. Initially the top of the Moo was expressed flat but the Moo was gradually changed to the triangled shape with the acute top. In certain cases, top or lower part of the Moo are not reveald because of wear and tear. (d) Yeomim. Yeomim (folding) of the Po was first expressed on civil servants' stone images of the Won-neung, the tomb of the King Young-jo and we can seemore delicate expression of the Yeomim and Goreum (stripe folding and fixing the lapel of the Po) at the tomb of the Jeongseong-wanghoo, the wife of the King Young-jo, At the age of the King Soon-jo, we can see the shape of Goreum similar to a string rather than the Goreum and the upper part of the Goreum which fixes Yeomim was expressed on the right sleeve. (3) Dae. Dae fixed on the Po was placed half of the length of Po from the shoulders in the early stage. Thereafter, at the age of the King Hyeon-jong it was shown on the slightly upper part. placed around one third of the length of Po. With regard to the design of Dae, all the civil servants' stone images of the Kings' tombs other than those of the Geonwon-neung of the King Tae-jo show single or double protrusive line expressed at the edge of Dae and in the middle of such lines, cloud pattern, dangcho (a grass) pattern, chrysanthemum pattern or other various types of flowery patterns were designed. Remaining portion of the waist Dae was hanged up on the back, which was initially expressed as directed from the left to the right but thereafter expressed. without orderly fashion,. to the direction of the left from the right and vice versa, Dae was in the shape of Yaja Dae. In this regard, an issue of when or where such a disorderly fashion of the direction of the remaining portion of waist Dae was originated is also presented to be clarified. In case of the Ryuneung, Hong-neung and You-neung which have civil servants' stone images wearing exceptional costume (Jo-bok), waist Dae of the Ryu-neung and Hong-neung are designed in the mixture of dual cranes pattern, cosecutive beaded pattern and chrvsenthemum pattern and that of You-neung is designed in cloud pattern. (4) Hol. Although materials of the Hol held in hand of civil servants' stone images are not identifiable, those should be the ivory Hol as all the Baek Gwan's erected as stone images should be high class officials. In the styles, no significant changes were found, however the Hol's expressed on civil servants' stone images of the Yi-dynasty were shaped in round top and angled bottom or round top and bottom. Parcicularly, at the age of the King Young-jo the Hol was expressed in the peculiar type with four angles all cut off. (5) Hwa (shoes). As the shoes expressed on civil servants' stone images are covered with the lower edges of the Po, the styles thereof are not exactly identifiable. However, reading the statement "black leather shoes for the first class (1 Poom) to ninth class (9 Poom)," recorded in the Gyeongkook Daejon, we can believe that the shoes were worn. As the age went on, the front tips of the shoes were soared and particularly, at the Hong-neung of the King Go-jong the shoes were obviously expressed with modern sense as the country were civilized.

• Journal of the Korean Society for Library and Information Science
• /
• v.44 no.4
• /
• pp.19-31
• /
• 2010

The value of the university library to faculty, students, and administrators has long been assumed. In an era of decreasing resources and increasing choices, academic librarians must now find the best ways to measure and demonstrate the value of the library to all of their stakeholders, including faculty members, graduate students, undergraduate students, administrators, and funders. Techniques to assess and measure value can also help library decision makers select the products and services that provide the highest return on investment (ROI) to the university community. It is important to measure and convey the value of the academic library; it is also possible to increase the value of the library to the university by carefully refocusing the academic library's products and services. In this presentation I will discuss methods and results from a recently completed study in eight countries that measured the value and ROI of e-journals to the grants process. The Return on Investment (ROI) of the e-journals collection to grant funding ranged from over 15:1 to just under 1:1 in 9 institutions. In addition, many other qualitative and quantitative measures of value are as important as derived measures like ROI. Building on that research study, I am now leading a team that includes the Association of Research Libraries (ARL) and several university libraries in a project funded by the U.S. Institute of Museum and Library Services. We are collecting data using on the value of a wide range of library services using several methods for measuring the value of what the university library contributes to the institution and its stakeholders.

• The Plant Pathology Journal
• /
• v.33 no.3
• /
• pp.276-287
• /
• 2017

RcsA is a positive activator of extracellular polysaccharide (EPS) synthesis in the Enterobacteriaceae. The rcsA gene of the soft rot pathogen Pantoea sp. strain PPE7 in Pleurotus eryngii was cloned by PCR amplification, and its role in EPS synthesis and virulence was investigated. The RcsA protein contains 3 highly conserved domains, and the C-terminal end of the open reading frame shared significant amino acid homology to the helix-turn-helix DNA binding motif of bacterial activator proteins. The inactivation of rcsA by insertional mutagenesis created mutants that had decreased production of EPS compared to the wild-type strain and abolished the virulence of Pantoea sp. strain PPE7 in P. eryngii. The Pantoea sp. strain PPE7 rcsA gene was shown to strongly affect the formation of the disease symptoms of a mushroom pathogen and to act as the virulence factor to cause soft rot disease in P. eryngii.

• KIEAE Journal
• /
• v.2 no.4
• /
• pp.41-47
• /
• 2002

East Asian explain the changes of substance happened on earth and those of human life with the conceptual frame of "Gi-ki"(地氣; earth vital energy) and organize them by the system of "Feng-shui(風水) theory. The core of Feng-shui theory is reading the expression of the nature and feeling the Gi-ki from the expression. One of the properties of the earth is that the earth has a magnetic field associated with it- the Geomagnetic field. The geomagnetic field is produced by a combination of the effects of electric currents in the earth's liquid core, the magnetization of crustal rocks, external electric current systems that surround the earth and currents induced in the outer layers of the earth by magnetic field variations. The sameness of logic between Feng-shui and geopathic zones is that both are concerned with the discrimination of site and the energy of places, in other words both disciplines are concerned with how the environment can influence people. In this context the operation of Gj-ki can be related with the effect caused by geomagnetic field on site. In this study Jongmyo(宗廟), one of the representative traditional architecture in Korea is selected because the site selection and building layout follows Feng-shui faithfully according to Taejo silok (太祖實錄, Annals of King Taejo). Observing the landforms surrounding Jongmyo, Jongmyo is apparently located in auspicious places named Gumge Poranhyoeng(金鷄抱卵形, a Feng-shui landscape of golden hen sitting on eggs). The geomagnetic investigation of Jongmyo shows that the geomagnetic values of Toekan(the space near Hyeol) are relatively high and uniform and those of Sangweoldae and Haweoldae are decreased in accordance with the distance. The result shows that there is possibility that Feng-shui has scientific basis related with geomagnetic field. Feng-shui theory can suggest a direction for designing the sustainable building for living with nature.

• The Journal of Korean Medical History
• /
• v.33 no.2
• /
• pp.77-87
• /
• 2020

Objective : The Annals of the Joseon Dynasty is a primary historical record that has provided a great deal of information about what the Joseon Dynasty was like. However, as of yet, we know very little about the medical officers in Joseon dynasty, such as their government posts and official ranks. The purpose of this study is look in to the activities, government posts, and official ranks of the medical personnel by examining Yeongjosillok. Methods : First, I selected historical records containing '醫' in Yeongjosillok. Then, I organized medical officers' name by reading each record. I screened historical records in Yeongjosillok with their names to analyze their activities, government posts, and official ranks. When there was limited information available, I referred to The Daily Records of Royal Secretariat of Joseon Dynasty. Results : I found 262 historical records in Yeongjosillok containing '醫'. Then I found 26 people who served as medical officers in Yeongjosillok. Also, l found that 11 government posts and 7 official ranks were awarded to them throughout the 110 historical records in Yeongjosillok and The Daily Records of Royal Secretariat of Joseon Dynasty. Conclusion : Through this study, I was able to examine the detailed activities of unknown medical officers by studying the historical records in Yeongjosillok and The Daily Records of Royal Secretariat of Joseon Dynasty. Under the Joseon Dynasty's class-based society, the middle class had various restrictions. However, I found that medical officers that belonged to the middle class received exceptional treatment despite their social status.

• Journal of the Korean Home Economics Association
• /
• v.25 no.4
• /
• pp.141-152
• /
• 1987

The book of Sa So Jeol is about the moral training family precepts written by Yi Deok-mu (이덕무, 1739~1793) in the year of king Young Jo 51th in the Yi dynasty. The writer provides us, according to the views of Confucianists, with the principles that both elders and children of that time should abide by in the daily life, dividing the said books into 924 sections, 8 chapters, and 2 volumes. The parts concerned with children are studied in this essay. The brief conclusions are as follows. 1. Children were required to have the mental attitudes of honesty, patience, tolerance and frugality and were instructed to show such attitudes through their behavior. 2. Children were instructed to have the behavioral attitudes of nine aspects, which are the behavioral characteristics of the sages. They were instructed to emulate the personal characters of the sages through being possessed of these nine aspects, which are to be found in healthy and comfortable mental states. 3. Children were instructed to be careful and composed, in their activities. Since prudence is the basic principle of mental and behavioral attitudes, being required of men and women of all ages in a traditional society, it was emphasized from early childhood 4. The aim of instruction was taken to be becoming human, or becoming a virtuous man, rather than merely passing the classical government examamination, and for this aim the moral rules, which can be considered the order of human relations, were taught intensively. 5. As for instructional methods, the children were required to do careful or rough reading according to their abilities, and were instructed to listen to lectures politely, prudently, ardently and honestly. 6. The instructional contents are for the purpose of making children read the classical canons after increasing their perceptive ability in the various things of the sexagenary cycle, the multipicative method, the kings, lineage, and the reign-titles, and the accumulated knowledge of $\ulcorner$Kyung Mong Yo Kyul$\lrcorner$, $\ulcorner$Seong Hak Jeop Yo$\lrcorner$ and $\ulcorner$Keun Sa Lok$\lrcorner$. Because of the greater emphasis on natural talents rather than on acquired abilities, the children, however, were eudcated only after their despositions were examined. 7. The children were required to have warm-hearted, careful, polite, and prudent attitudes toward their elders, and were instructed to take precauticns against arrogance and impoliteness. Since politeness in particular was considered not only as the ground of decorum but the method of emotional regulation and maintaining composure for confucianists, it can be regarded as the principal ettiquettee demanded in all activities. 8. The main instructional contents are generally moral aspects, concentrating on introspection and virtuous conduct through emotional regulations, rather than on the natural expression of physical and mental states.