• Proceedings of the Korea Society of Costume Conference
• /
• 2004.10a
• /
• pp.82-83
• /
• 2004

• Journal of the Korean Society of Costume
• /
• v.56 no.3 s.102
• /
• pp.57-72
• /
• 2006

Culture speaks for the characters of the period, so it is presented by the mutual actions of many factors affecting culture. Foreign culture, introduced by cultural exchange, was modified and accepted into a new form and value system. In the beginning, only foreigners danced these dances, but Chinese started to dance them gradually. Thus, the dancing costume showed the complete fusion of Chinese and exotic styles. Especially, in the Tang dynasty, Chinese accepted foreign culture very actively and with open hearts. They accepted foreign culture based on their traditional culture, and fused them completely. In these costumes, not one culture was prominent, but many cultures from Gandhara to East and West Turkistan and even to Persian and Hellenism were synthesized together. Chinese, in the Tang dynasty, retained on their traditional culture and modified new foreign culture into Chinese style.

• Journal of the Korean Society of Costume
• /
• v.55 no.4 s.94
• /
• pp.124-137
• /
• 2005

Foreign culture, introduced by cultural exchange, was modified and accepted into a new form and value system. Culture speaks for the characters of the period, so it is presented by the mutual actions of many factors affecting culture. Religion is the essence of human life and the source of ideas about life, the universe and existence, so they become hidden inside of the structure of culture. Dancing costumes present the process of cultural modification and acceptance more vividly than general costumes. This research shows that, among foreign cultures, it is Buddhism that most influenced Chinese dancing costume. Taoism was the Chinese native religion that played an oppositional role against Buddhism. Taoism was hidden in Chinese dancing costume in every age. Chinese dancing costume changed many times due to the import of exotic styles such as Buddhism that partially replaced the Taoistic tradition. Therefore, it is confirmed that the process of cultural importation of exotic style was different according to the social, historical, and cultural backgrounds of China during the period from the Han to the Sui and Tang dynasties.

• Journal of the Korean Society of Costume
• /
• v.55 no.8 s.99
• /
• pp.48-56
• /
• 2005

Foreign culture, introduced by cultural exchange, was modified and accepted into a new form and value system. Culture speaks for the characters of the period, so it is presented by the mutual actions of many factors affecting culture. Religion is the essence of human life and the source of ideas about life, the universe and existence, so they become hidden inside of the structure of culture. Dancing costumes present the process of cultural modification and acceptance more vividly than general costumes. This research shows that, among foreign cultures, it is Buddhism that most influenced Chinese dancing costume. Taoism was the Chinese native religion that played an oppositional role against Buddhism. Taoism was hidden in Chinese dancing costume in every age. Chinese dancing costume changed many times due to the import of exotic styles such as Buddhism that partially replaced the Taoistic tradition. Therefore, it is confirmed that the process of cultural importation of exotic style was different according to the social, historical, and cultural backgrounds of China during the period from the Han to the Sui and Tang dynasties.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.39 no.5
• /
• pp.127-140
• /
• 2011

The research described in this report was conducted to find out how elements of the natural environment contributed to the formation of Chang'an, how its water system reinforced its status as the capital city, and what role it took for its urban function based on studies of the canal constructions. During the period of Sui and Tang, Chang'an built a sophisticated water system using Qu(渠), the irrigation facilities. In the water system, hills are called Yuan(原), and rivers with the proper environment to be developed plan into urban infrastructure facilities for irrigation water, urban living water, the composition of garden-based facility, reservoirs, and others. They improve agricultural productivity and, consequently, increase the city's competitiveness as well as contributing to the urban infrastructure, serving as a convenient source and ensuring the quality of life was abundant. So, the urban effects of the water system have raised the capital's status. With the contribution of its pragmatic water system, Chang'an not only performed its urban function brilliantly, but also established itself more firmly as a capital city.

• Journal of Korean Medical classics
• /
• v.24 no.6
• /
• pp.169-186
• /
• 2011

1. In Sui, Tang and Five Dynasty, a discourse related to sleep was published in various big Fang Shu(方書)'s that later became a valuable historical data. Notably, the importance of good sleep began to be properly discussed in "Bei Ji Qian Jin Yao Fang(備急千金要方)" of 'Sun Si Miao(孫思邈)', etc. 2. During Two Song era, achievements in the previous eras were accepted and diseases related to sleep were explored in more details. 3. In Jin and Yuan(金元) era, Liu He Jian(劉河間), in "Su Wen Xuan Ji Yuan Bing Shi(素問玄機原病式)", recognized 'anger' as the cause for various sleep disorders and Li Dong Yuan(李東垣), in "Pi Wei Lun(脾胃論)", believed 'lethargy' and 'Shi Hou Ji Hun Mao Yu Shui(食後卽昏冒欲睡)' are related to narcolepsy linked with stomach. Zhang Cong Zheng(張從正) observed 'insomnia' as an isolated disease whereas Zhu Dan Xi(朱丹溪), in "Ge Zhi Yu Lun(格致餘論)" argued about somnambulism based on the relationship between Xiang Huo(相火) and Xin huo(心火).

• Journal of the Korean Institute of Landscape Architecture
• /
• v.49 no.6
• /
• pp.80-92
• /
• 2021

Mount Tai, with an elevation of 1,532 meters, has a reputation as 'The Most Revered of the Five Sacred Mountains(五嶽獨尊)', despite not being the highest mountain in China. The literati of the past dynasties created a multitude of works based on the landscape of Mount Tai. Traditional literature is a part of national culture that directly reflects the national characteristics and styles, and is an important part of humanities, which can be linked to landscapes. The purpose of this study is to investigate the landscape elements and characteristics of Mount Tai by analyzing the landscape types and elements and the Kernel Density, Mean Center and Standard Deviational Ellipse of the landscape elements appearing in the representative poems of traditional literature. The research results of this study are summarized as follows. First, Mount Tai is a scenic spot dominated by human activities, different from the natural landscape of prior research related to scenic spots. Second, among the landscape elements of Mount Tai, the importance of "sunrise", "cyan", "towering" and "majestic", "Divine Dragon" is confirmed, symbolizing the hope, brightness, vitality, national stability and prosperity represented by Mount Tai, which can explain the leadership position of Mount Tai. Third, it can be found from the poems about Mount Tai that various landscape elements were embodied in belief (the behavior of gods or emperors) in the Pre-Qin, Sui and Tang dynasties, while in modern times, landscape elements are shown by action (climbing and looking far into distance), so it can be said that the landscape elements have changed from belief landscapes to experience landscapes. Fourth, the spatial distribution of landscape elements in the past dynasties was widely distributed in the Daiding(岱頂). Approaching the modern times, the mean center moved from south outside of Mount Tai to the summit of Mount Tai, and the spatial distribution changed from a widely scattered distribution to narrow linear distribution centered on Mount Tai. The present study is of great significance to provide key factors or spaces for future landscape protection and restoration of Mount Tai.