• Culinary science and hospitality research
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• v.9 no.4
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• pp.191-202
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• 2003

A growing interest in health has been leading to more interest in function of food rather than its taste and nutrition. Usually we think chemical-free or oriental food to be good for health. Yaksun is a food with herbal stuff, which reflects our desire for health and longevity and China's splendid food culture. It is based on the traditional medical thought of the Orient that both medicine and food have the same origin. Yaksun is a traditional functional or nourishing food with both nutritive and medicinal elements, which therefore provides such effects as epicurean pleasure, prevention of diseases and improvement of health. It is recorded that in China there was a dietitian in the royal court from the period of Seoju(B.C. 11∼7), who was responsible for supervising and controlling the health, nutrition and disease of an emperor. Therefore, herbal food has a very long history. Currently, there are many Yaksun stores in Japan and Taiwan as well as China, which are one of popular tourist destinations. Basically Yaksun follows the theory of the Oriental medicine. Yaksun is categorized into four(cold, cool, hot and warm) according to its temperature and into five basic tastes(bitter, sweet, pungent, salty and sour). Yaksun has the functions such as preventing diseases and aging improving internal organs, and healing diseases. In China many colleges of medicine have a department of Yaksun studies through which systematic researches have been being made since a long time ago. For Korea, the discipline of Yaksun studies is still at the beginning stage. To respond to a growing interest in health and prevent chronic adult diseases, it is required to develop a functional food by establishing a systematic theory of Yaksun and making more researches into it.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.1
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• pp.87-97
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• 2013

This study was carried out to find the prototype of the rear garden in Changdeok Palace during King Jungjo's reign through Gang Sehwang's "Record of Strolling with King in the Forbidden Garden", and the site of this study included the whole areas of Ongnyucheon(玉流川), Mansongjeong(萬松亭), Mangchunjeong(望春亭), Jondeokjeong(尊德亭), Pyemwoosa and Taichungmun(太淸門). The characteristics of the area of Ongnyucheon described in Record of Strolling with King in the Forbidden Garden was the shape of Wiyiam expressed three-dimensional mountain such as the fence surrounding Soyojeong(逍遙亭) and the painting techniques of Fu Pi' ts'un and pond in front of Taegeukjeong(太極亭). The pond in front of Taegeukjeong(which was described by Gang Sewhang) is also identified in Donggwoldo(東闕圖) and this study judged that the pond was removed during the maintenance process of Ongnyucheon, where was scheduled as the place of entertainment when Chinggyong-Yesik(稱慶禮式: Royal court rites) was held to celebrate the 40th anniversary of King Gojong's reign. The characteristics of the whole area of Mangchunjeong where was the attraction point for flower viewing in the forbidden garden was surrounded by the sculptured fence, and Mangchunjeong which was hexagonal structure was located in the inside of the structure on both sides of the main building. The cornerstone was carved with white jade. Also a corridor assumed as Chunhyanggak(天香閣) was adjacent to Mangchunjeong. Gang Sehwang confirmed the space organization appeared in Donggwoldo by describing the attached building of Pyemwoosa, Taichungmun, and surrounding fence in detail.

• Journal of Korean Library and Information Science Society
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• v.44 no.3
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• pp.447-470
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• 2013

The purpose of this study is to examine how the cultural aspects of the publication of literary collections have been changed from its time throughout the entire Joseon Dynasty. At the royal court in the early Joseon Dynasty, the need for publication of the literary collections has consistently arisen to preserve writings of the noted sages, and the Joseon government was also taking the lead and promoting the publication of the literary collections. From the 16th to the early 18th century, the publication was intensively made at the local governments led by local governors. From the 17th to the early to middle of the 18th century, the finances of local governments were limited with the changed taxation system, and there had been a dramatic decrease in the number of literary publication projects. On the other hand, with the sudden increase of the number of Seowons during the reign of King Sukjong, the focus of the literary publication was moved to Seowon from the 18th to the 19th century. After the enforcement of the Seowon Abolition Decree, the collections were still published at Seowons, however from the end of 19th century, the publication of literary collections had been explosively made by aristocrats who did not belong to the institution of Seowon or could not receive Seowon's support, which spreaded over the entire Yangban culture.

• Conservation Science in Museum
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• v.19
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• pp.53-68
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• 2018

Hanging scrolls and handscrolls are common mounting for East Asian painting and calligraphy in which wooden Chukmok with Chukdu of various materials are attached either at the top and bottom or at each side of a work. Hanging scroll paintings or calligraphy can be hung for appreciation and rolled up for preservation. The Chukmok and Chukdu of a hanging scroll were made from different materials and were known by distinct names in Korea, China, and Japan. In Korea, the wooden Chukmok were called sanghachukhoengmok(上下軸橫木), which means horizontal wooden bars for the top and bottom axes. The wooden Chukdu were called Chukdu(軸頭), meaning the head of an axis. These Chukmok and Chukdu were made of Korean red pine, nut pine, or shiny xylosma. In China, the rod was called zhougan(軸杆) and zhoutou(軸頭), and they were made of Japanese cedar, sappan wood, or red sandalwood. In Japan, the top rod was called hassou(八双; 八裝) and the bottom jikugi(軸木), and they were made of Japanese cedar, red sandalwood, or crystal. In Korean hanging scrolls, the cross section of a Chukdu is either flat or round, and it can be either patterned or patternless. The designs include concentric circles, two circles, and three circles. Among the portraits of meritorious subjects analyzed in this study, three examples feature concentric circles on Chukdu with a flat cross section, which coincides with most of the king's instructions housed at the Jangseogak Archives. This suggests that flat Chukdu with a concentric circle pattern were used for binding most of the paintings of meritorious subjects commissioned by the royal court.

• Archives of design research
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• v.12 no.4
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• pp.317-326
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• 1999

The Korean traditional color passed down over countless generations has surpassed both surpassed both time and space and continue today to breathe life into its people's everyday. In order to clarify the characteristics of Korean traditional color blue and red, we investigate the names of them and measured the color tones of textile remains in Chosun era. The characteristics of Korean traditional color blue and red have been surveyed by means of the examination of color names in many famous literatures in Chosun era. Korean terms for color tones were characterized by enormous variety of epithes crowned on them. The color names mentioned contain many unaccountable epithes which were characterized also deep colors and light colors were dominant in it. As a means of enhancing possibilities within limited colors, the commoners increased the names for varying tones of blue color group(32kinds) and red color group(40kinds). These "blue(indigo dyeing)' and 'red(safflower dyeing)' in Chosun era were shown very high frequency in use and the costume colors in Royal Court. With combination of these various blue and red colors they represented a thought of color based on Yinyang Theory and created a polished aesthetic taste. The color samples of textile remains in museum were measured and designated by Munsell color system and the ISCC-NBS color designation system. THe appeared rates were derived on Chosun era and features of colors using on the period were discussed. We aim to present specific recipes in indigo dyeing and safflower dyeing for using our apparel product and folk art.

• Journal of Korean Society for Quality Management
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• v.44 no.1
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• pp.61-76
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• 2016

Purpose: In order to use a word as academic terminology, we must first take a look at the meaning of that word as it is commonly used and then consider whether or not the connotation of that word is suitable to be used as academic terminology. Presently, the word Pumjil(品質) is being used as academic terminology occupying an important position in the field of business administration in Korea and is usually translated into English as 'quality'. The same is true in Japan. However, as is the case with many Korean words, the meaning that the word implies has a tendency to change gradually over time. This tendency can account for the changes or additions to the meaning a word connotes. Methods: This dissertation aims to escape from such biased ideas and study the meaning of 'Pum-Jil品質' from the view of humanities and exegetics. Then the natural definition of the word as far as business administration is concerned can be considered. Results: 'Pum-Jil品質' has been used amid changes in modern times(historic texts in both Korea and China. In Korea particularly, the word was used in the royal court until comparatively modern times.), and now it is also widely used in the field of business administration. In this process of change, a notable point is that 'Pum-Jil品質', which was originally used to mean 'nature or character of a man', took on a new meaning, 'a certain quality of a thing or a good'. Conclusion: 'Pum-Jil品質' should require basic functional 'quality' of goods or services as a prerequisite. And the functional quality should meet consumers' needs, as the pledge (trust; 信賴) for quality is between suppliers and consumers. Without consumer's trust for goods, the relationship between suppliers and consumers cannot be maintained. So goods must exchange with trust, not expenses. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics. In conclusion, we believe it is reasonable to understand 'Pum-Jil品質' based on the meaning of 'evidence or similar rating for pledge (trust)' from the view of humanities and exegetics.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.1-13
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• 2011

Cheongpyeongsa Temple was originally built in the early years of Goryeo Dynasty, but its current structural framework was made by the Lord Jinrakgong Lee Ja Hyeon(1061-1125) of the middle Goryeo period based on the Zen thought after he began living in the Cheongpyeong mountain around the temple in 1089. The purpose of this study is to conceptualize, based on old documents, historical changes of the appearance and survival of man-made structures with in the Zen garden formed and developed after Lee Ja Hyeon laid the foundation for Munsuwon Zen garden. Among the eight, outside-the-temple hermitages built at the time of Lee Ja Hyeon's Munsuwon Zen garden, only three hermitages, which are Sik-am, Gyeonseong-am, Yangshin-am had been remaining thanks to restoration and repair until late Joseon Dynasty and preserved as symbolic hermitages. Also, the Yeongji Pond built at the time of Lee Ja Hyeon still remains as precious landscape relics which is meaningful as a genuine Goryeo-period pond. The nine pine trees said to be planted by Lee Ja Hyeon remained until middle 1800s through their descendant trees. When the Buddhist monk Bowoo Daesa(1509-1565)changed the name to Cheongpyeongsa Temple in middle Joseon based on the Munsuwon Zen garden built by Lee Ja Hyeon and greatly expanded it, he newly built and expanded all buildings inside the temple except for Neunginjeon(main temple building), resulting in the present temple structure. In addition, by greatly enhancing the level of scenery by reconstructing Yeongji Pond outside the temple area and transplanting garden plants from the royal court, he made Cheongpyeongsa Temple the most prosperous Zen garden in its history. But after the mid-1800s, which is late Joseon period, Cheongpyeongsa Temple failed to thrive further and began to decline, and so currently most buildings of the Zen garden have disappeared except for some parts of the temple and other facilities are neglected.

• (The)Study of the Eastern Classic
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• no.62
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• pp.263-289
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• 2016

Confucius, whose life coincided with the Warring States period of China, is one of the most respected sages in world history whose teachings and life produced countless disciples in China, Korea, and Japan. There are innumerable pictures, sculptures, and other artworks that portray memorable deeds of Confucius and interesting anecdotes that involve his pupils. One of the most popular subjects for these Confucian portrayals is the anecdote in which Confucius and his pupil, Zhi Ru, discover a tilting vessel at an ancestral shrine in the Lu dynasty and use it to understand the doctrine of the mean. The vessel becomes the basis for the famous Chinese expression, "the cautionary vessel beside one's seat," which is nowadays used to denote one's motto for life. Portraits of these tilting vessels can be divided between those showing the vessels only and others that show Confucius observing the vessels. The former serve as visual reminders, for rulers and policy makers, of the doctrine of the mean that is necessary to fair and righteous governance. The latter form part of the pictorial biography of Confucius with educational content and messages. Interestingly, portraits of Confucius observing or studying tilting vessels have been famous among members of the royal court and the literati, circulated either as single artworks or included in the folding screens of human portraits. Portrayals of other Confucian anecdotes are mostly found in albums that visualize the genealogy of the Way; in contrast, the portraits of Confucius and the tilting vessels were included in folding screens that were popular among the literati that enjoyed stylish works of art and antiques. The portraits of tilting vessels thus highlight the diverse functions and symbolic value of human portraits. This study classifies the portraits of tilting vessels into various forms, and analyzes the period-and objective-dependent changes and characteristics in these portraits. With its exploration of the diverse functions and aspects of portraits of Confucian anecdotes, this study will shed new light on how ancient artists reanimated the lives of great sages and how these artworks differ in their expressions and styles.

• (The)Study of the Eastern Classic
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• no.59
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• pp.57-92
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• 2015

This study looked into the process by which Haseo(河西) Kim In-hoo(金麟厚:1510~1560), a neo-confucian scholar of mid Joseon Dynasty, was recognized and adored as an inheritor of traditional academic genealogy of neo-confucianism of Joseon Dynasty. I intended to examine the process of personal embodiment affected or excluded in certain manners by various materials covering the lifetime of bygone persons based on the process of such embodiment. The part related to childhood of Haseo was arranged newly to highlight solid relationship between Kim In-hoo and King Injong(仁宗). That was because Kim In-hoo raised the issue of loyalty and fidelity, one of the most important and most contentious issues at that time, in connection with reinstatement of GimyoSarim(己卯士林, progressive political faction with young officials), and King Injong was the king who reinstated Gimyo Sarim. That played a decisive role in establishing the image of Haseo, a classical scholar with unwavering integrity and loyalty. During the Late Joseon Dynasty, canonization of Haseo was made under the leadership of King Jeongjo(正祖) and Seoin(西人) in royal court. In the 17th century, Seoin scholars revised the materials related to lifetime of Kim In-hoo in various way and proofread and published the collection of literary works by Kim In-hoo. That aimed to establish scholastic system associated with Seoin and legitimacy of study as pursued by Seoin. This made progress with adoration towards scholars affiliated with Seoin, including Yulgok(栗谷) Lee Yi(李珥). Finally, King Jeongjo showed strong intention to take the lead as sovereign in the process while Haseo was canonized into national academy in the 18th century. That came from the desire to solidify his status as a teacher who took pride in taking responsibility for the dynasty's authentic study, as well as the king heading the dynasty politically.

• Journal of Ginseng Culture
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• v.5
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• pp.21-31
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• 2023

Korean ginseng, a special product of Korea, has been one of the most important exports since the era of the Three Kingdoms. However, not many records were kept about ginseng in Korea until the Goryeo Dynasty. This paper summarizes the records relating to international diplomatic relations and trade of ginseng in the Goryeo Dynasty and the medicinal books known to have been published at the time. During the Goryeo Dynasty, ginseng was actively transported to the neighboring countries of Bohai, Song, Wa, Later Jin, and Yuan as a diplomatic gift or as a trade item. Ginseng was mainly exported from Goryeo to these countries, but it was also received as a diplomatic gift from Bohai and Khitan. Arabian merchants came to Byeokran Port, a representative international trading port of Goryeo, and traded ginseng. After the Mongol invasion, the demand for ginseng in the Yuan Dynasty was excessive, which became a big social problem. During the Goryeo Dynasty, several medicinal books were published, including Jejungiphyobang, Eouuichwalyobang, Hyangyakgobang, Samhwajahyangyakbang, Hyangyak Hyemin Gyeongheombang, Hyangyak Gugeupbang, and Biyebaekyobang. Hyangyak Gugeupbang, which was reprinted during the Joseon Dynasty, has been handed down to the present time, although this has not been the case for the originals of the remaining books. Recently, some of the latter books have been restored through the study of the references in various medicinal books of later generations. While the medicinal books used in the royal court showed that a high proportion of the prescriptions containing ginseng, not a single prescription for ginseng has been found in theHyangyak Gugeupbang, which was mainly used for commoners. This is thought to be because ginseng was very rare and expensive at the time, so it was difficult for commoners to access it.