• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.2
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• pp.115-125
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• 2007

A hat is a general term for what human beings wear on their heads in order to protect them from the cold or heat, to be used for ornament, or to symbolize social position. A hat represents the position of a man who wears it, attitude toward the society, and faith for a religion for males. Since men's hats can create their image and uniqueness in casual wear from current fashion items, they are proposed as a fashion accessory item of designers each season. The purpose of this study is to review hats, which are part of costume, in a more analytic method. The research range of this study is hats for men in the upper class in the 17th to 18th centuries from the history of costume when diverse periodic and characteristic costume changes occurred. In the 17th to 18th centuries in the middle of the Chosun Dynasty, changes in costume occurred as the feudal society of the dynasty had been dissolved since the Japanese invasion in 1592. Political power was established in France as the Baroque Age began in the 17th century. Since European costume, especially women's costume led fashion in France, the country represented the age better than any other countries. Aristocratic costume in the Rococo Age of the 18th century was changed to completely different shape of costume after the French Revolution. In this regard, this age was deemed to be the most appropriate for the comparison or costume. Another purpose of this study is to review the common and different features of periodic factors that affect changes in costume by researching the hats of the two countries in the same age in order to understand relation between periodic characteristics and costume throughout history of costume.

• Journal of architectural history
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• v.22 no.4
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• pp.7-18
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• 2013

Integrated-Salmi can be suggested as a character of Da-po type Kong-po in Korea's traditional architecture. However, only few studies are made on this subject yet. This study is to investigate the integration process of Salmi through cases of certain Kong-po which have the same number of inner and outer Chul-mok and are also known to precede in time. The results of the study are like below. First, Integrated-Salmi is more dominant in inner and outer 3 Chul-mok Kong-po than in inner and outer 2 Chul-mok Kong-po. Second, While inner and outer 2 Chul-mok prevail in Yeong-nam region, inner and outer 3 Chul-mok prevail in Ho-nam region. Third, integrated Salmi of Inner and outer 3 Chul-mok, first appeared in internal Jusangpo to be carried over to internal Juganpo then eventually to outer Salmi. Fourth, the reason why integrated form precede in internal salmi of inner and outer 3 Chul-mok Kong-po is due to 2 main factors. First of which is the impact of integrated Boaji that developed in Da-po type since the early 16th century. The second factor is downward expansion of Cho-gak's Boaji which was adopted to cope with disorders made in structure of Chum-Cha, due to inner and outer 3 Chul-mok type buddhist temples' wide reconstruction throughout Jeolla region following the Japanese invasion of Korea in 1592. This study is to disclose the regularity of development process of Salmi's Cho-gak(草刻) which is a characteristic of Korea's Da-po type Kong-po.

• Journal of Society of Preventive Korean Medicine
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• v.12 no.3
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• pp.199-211
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• 2008

Hong, You-Son($1452{\sim}1529$) overcame his suffering, caused by his low social standing, through Taoism. Hong, You-Son could be infatuated with Taoism because Taoism was still spread all over the country in early Chosun dynasty and in more permissive atmosphere than the atmosphere after the Japanese invasion of Korea in 1592. Therefore, Taoist health prevention, not religion, reflecting theory of Taoist hermit and wishing for perennial youth and long life was prevalent among the intellectual class in that period. In addition, it was very fascinating idea for Chosun intellectual class to prevent health with practice because medicine was not developed in that period. The importance of his health prevention was vitality ; he insisted that people can get health and long life with it and need mind practice to discard greed of this life. His advocacy was agreed with Kim, Si-Seup, and Chung, Ryum, the members of Danhak School, and his health prevention became a base for medicine developments preventive medicine. Hong, You-Son seemed to use Taoism not to avoid temporally, but to overcome his suffering, and furthermore, find out self identity. He became one of major members of Danhak School because the ideas of Taoism such as accomplishing health and long life with self practice and achieving self satisfaction with discarding utilitarianism was fitted for conflict mind of Hong, You-Son. Taoist ideas were reflected in his poetry and his everyday life ; he identified a Taoist hermit with Himself in his poetry and acted like a hermit in his everyday life.

• Korean Journal of Oriental Medicine
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• v.14 no.1
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• pp.1-8
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• 2008

This article highlights the part of Chijongjinam that was not examined by previous relevant studies. Findings are summarized as follows. First, king was the main reader of the Yubang that was the raw material of Chijongbibang. This means that Yubang was a kind of document that was reported to the central government. It is likely that the Yubang was written when lm-Eonguk was affiliated to Chijongcheong. Second, lm-Eonguk developed a body of innovative medical techniques based on acupunctural skills that had been learnt from an old Buddhist monk. The newly developed techniques was possible because he combined altogether the medical experiences of his own and a band of veterinary knowledge and techniques that was then disregarded. Third, Chijongbibang indicates that the origin of unique features in Korean medicine can be traced up to before the Japanese Invasion of Korea in 1592, though it is generally accepted that Sauigyeongheombang contained on a full scale unique features of the Korean medicine that was initiated by laypersons and later formed the mainstream of Korean medicine. What should be particularly noted here is that the personal medicine of lm-Eonguk being based on laypersons' medical experiences was employed by central government; the government circulated the medical knowledge and skills for the grass-roots; and eventually the medicine influenced Chinese medicine. And last but not least, lm-Eonguk set the historic occasion of using medicinal materials that can be found on the road and used readily, which is virtually a distinctive case that is unlikely to be found anywhere except Korean medical books.

• Journal of architectural history
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• v.18 no.4
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• pp.43-62
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• 2009

No.87 Sogong-dong where is the Chosun hotel stand. There was the Nambeol-gung(south ern royal villa) which had been a reception hall for enboys of the toadied country before Hwangudan圜丘壇 being set up in the year 1897. The site of the Nambeol-gung was Gyeongjeong慶貞 princess's a lot for house in the early 15th century. But after princess's death, it occurred property dispute between her son and four daughters. As a result of the dispute, a lot and a house of all the princess's properties reverted to the government. At reverted this lot was established a big royal villa in the year 1583 and that royal villa was granted to Uian prince. The villa reverted to the government again when the Uian義安 prince was dead in 12 years old by an epidemic. After the Imjin Invasion壬辰倭亂, another houses and buildings got to be role as a palace because of all the palace in the capital was burnt down to ashes. Among others Nambeol-gung was brought into play as the royal audience chamber. As well as, the villa became brought out role as a reception hall for enboys of the toadied country instead of a damaged reception hall the Taepyong-gwan太平館. In period when the envoy didn't come, the Nambeol-gung was used to extraordinary office of government like Dogam都監. This situation is to mean that the Nambeol-gung is not the royal villa any more. Because of the Nambeol-gung was built as a royal villa, that spaces were composited like space of house and palace. But this spatial composition and spatial name were not fit to hold a ceremony of government office. After all, Nambeol-gung was used change only the spatial name conform to ceremony of office keep up the spatial composition.

• Journal of Korean Library and Information Science Society
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• v.44 no.4
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• pp.29-44
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• 2013

The Joseon Dynasty suffered a great loss from the Japan invasion of Korea in 1592. At that time so many precious books were plundered by Japanese Army. And that plundered books, now in Japan, include a lot of complete titles of the books were given by the Kings - the Naesabon (內賜本) - of the early Joseon Dynasty period. If we could find out the quantities and the contents of them, it could be helpful for studying the same books remained incompletely now in Korea. In this respect, understanding current situation of the Naesabon(內賜本) is an important subject of the Korean bibliographic and historical studies. The purpose of this study is finding out the current situation of the Naesabon(內賜本) now in Japan, especially published in 16th century.

• Journal of the Korean Society of Costume
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• v.58 no.4
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• pp.35-46
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• 2008

The purpose of this study was to closely examine the history of glasses and their cases used in the middle and late of Joseon Dynasty and identify inherent quality of our traditional glasses cases through color analyses of glasses cases' material and shape. While theoretical examination was conducted based on the literatures of glasses and their cases that firstly appeared in around Japanese Invasion (Imjin war) of Korea in 1592, practical analyses were demonstrated on photos of glasses cases used in the middle and late of Joseon Dynasty collected from both museum pieces and the internet which were grouped into wood, fabric, paper, sharkskin, hawksbill and cow's horn in accordance with their materials. 623 color samples were abstracted from collected 159 glasses cases and quantity analyses on each material were performed respectively. Abstracted representative colors based on the result of color analyses were classified into the main materials and accessories' color scheme. The result of this study are as follow: firstly, both Yellow and Yellow Red were mostly used in main materials. In Fabric case's colors were widely used in embroidery and in animal matter material cases such as sharkskin, hawksbill and cow's horn, which can be used as itself or dyed, Green Yellow shown in high frequency. Secondly, accessories were analyzed into similarity coloration with main materials. From this finding, it turns out that our traditional cases have characteristic of similarity coloration between main materials and accessories. Red Purple and Purple Blue in high frequency in accessories used as an accent color. Finally, based on the analysis of hue and tone, while the middle and low value colors shown in very high frequency, the high-chroma colors hardly shown.

• The Journal of Korean Medical History
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• v.16 no.2
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• pp.105-140
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• 2003

1. "Eonhaegukupbang(諺解救急方)" is a medical book that was published and edited by Naeuiwon(內醫院) under the king's command in the Joseon Dynasty in 1607. 2. It includes the contents but doesn't a preface and an epilogue. And several medical treatments and herb medicines of diseases from emergency are noted in the original text of "Eonhaegukupbang(諺解救急方)". The book is composed of two volume and 181 pages. 3. A number of cultural properties and medical books were lost and all people of the nation were suffered from poverty and diseases during Japanese invasion of Korea in 1592. Then some books of Korean translation of Chinese classics were edited under the king's command with the intention of recompiling the lost books and easy application of medical knowledge for the people. 4. "Eonhaegukupbang(諺解救急方)" admit several books and notes the reference books at the beginning or the end. This book has 37 kinds of reference books, and those are "Boncho(本草)", "Uihakgangmok(醫學綱目)", "Uihakimmun(醫學入門)", "Deukhyobang(得效方)", "Uihakjeongjeon(醫學正傳)", "Dan-gyebang(丹溪方)" and so on in the main. 5. "Gugupbang(救急方)"(in the Sejo Dynasty) is similar to "Eonhaegukupbang(諺解救急方)" in aspect of helping the people with convenient contents. But it is a point of difference that the composition and contents of "Eonhaegukupbang(諺解救急方)" are more centering about the medical prescriptions than those of "Gukupbang(救急方)". 6. "Eonhaegukupbang(諺解救急方)" is very similar to the "Gukupmun救急門" in the "Donguibogam(東醫寶鑑)" in the contents and construction of the list. "Eonhaegukupbang(諺解救急方)" was published during the writing of "Donguibogam(東醫寶鑑)", so it has a deep meaning that "Eonhaegukupbang(諺解救急方)" is a condensed version of easy application for the civilian by regulating already established section. 7. It seems that "Eonhaegukupbang(諺解救急方)" has continuous influences in the part of emergency in the "Donguibogam(東醫寶鑑)"

• Journal of Korean Library and Information Science Society
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• v.6
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• pp.53-103
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• 1979

Kyujang-gak was an institution established by the King Jungjo's order to enshrine and edit the royal writings and autographs, and to help the revival of learning with more active services in collection, control, and use of the important materials. Furthermore, it was aimed in its establishment to promote the settlement of an innovative and ideal Royal Regime. In this paper, the Outer Kyujang-gak(外奎章閣) of Kangwha Magistracy(江華府), which was one of the lower branches of the Kyujanggak(奎章閣), will be treated, especially about its details of establishment, location, functions, the characteristics and value of its collection. After the Japanese invasion of Korea in 1592, the Historical Deposit Library(史庫) was established at the Kangwha Magistracy to take custody of the royal writings and autographs. An Annex(別庫) was built near by the Historical Deposit Library to enlarge the space in the reign of the King Hyojong. These spaces, however, become insufficient as the amount of materials deposited expanded, and custody for them was also not successful. Therefore, at the April of the 6th year of the King Jungjo's rule, the Outer Kyujang-gak was built at the east of the Temporary Palace(行宮) within Kangwha Magistracy, where the royal materials were deposited. This Outer Kynjang-gak was also called 'Kangdo Oe-gak(江都外閣)', 'Kyujang Oe-gak(奎章外閣)' or 'Simdo Oe-gak(心都外閣)', and its major function was to take custody of the materials and to hand them down to the next generations forever. The Kandwha Magistrate(江華留守) was responsible for the management of the Outer Kyujang-gak. Regular events for the book keeping were enshrinement, inventory and airing. In the 6th year in the reign of the King Jungjo, 4,892 volumes consisting of 762 titles were moved here from the Bon-gmodang(奉謨堂), the Seoseo(西序) in Main Palace, the Annex(別庫), the Deposit Library(史庫) mentioned above, the Kaegsa(客舍) and Chaeg-go(冊庫) within Kangwha Magistracy. By the end of the Joseon Dynasty, through fourteen times of addition altogether, the number of collection enshrined here reached 6,400 volumes consisting of 1,212 titles. The significance of this Outer Kyujang-gak established at the Kangwha Magistracy is in the point that this was one of the most important deopsit libraries of the Joseon Dynasty.

• Journal of architectural history
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• v.27 no.3
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• pp.15-26
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• 2018

As a result of reviewing various documents and existing researches, since the late Goryeo period, the most active period in the Ondol(溫突, Korean floor heating system) facilities is the 17th century. The phenomenological reason was recovering the buildings destroyed by the Japanese Invasion of Korea in 1592(壬辰倭亂) & the Manchu War of 1636(丙子胡亂), but the underlying cause was an abnormal climate in which a pair of summer and winter cold continued. In the 17th century, as the Ondol facilities grew rapidly without distinction between regions and classes, the supply and demand of fuel caused economic and natural environmental problems. And a negative and positive view on Ondol was suggested. Since the middle of the 18th century, when the demand and supply of Ondol reached its peak, which could no longer increase, a new awareness of Ondol began to grow. The room was called the Panbang(板房) and the Ondol, depending on the material that made up the floor. It was considered natural to have the Ondol from this time on. The Incan(因間) and Jo(竈) that were made to burn were started to be recorded as a kitchen, regardless of size and function. Changes in social awareness of Ondol have led to concerns about heating efficiency. A variety of architectural explorations were conducted. Such a search was later realized in concrete architectural form. There is a double Ondoll structure, and the column spacing is reduced compared to the previous one. The heat buffer space is formed around the Ondol room, and the double window can control the light and the air going in and out.