• The Journal of Korean Medical History
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• v.35 no.2
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• pp.1-7
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• 2022

In this paper, medical books on measles written in the late Joseon dynasty were analyzed to examine Chosonization of recuperation and contraindications of Measles in the Late Joseon Dynasty. It was approached in terms of utilization of Chinese medicine knowledge and utilization of clinical experience in Joseon. Through this study, the following facts were newly discovered. 1) Alcohol was taboo according to Chinese doctors, but in Joseon it was considered good if used properly. 2) Beef was recommended by Chinese medical doctors, but it was taboo in Joseon. 3) Dried fish was a food specially recommended in Joseon literature. 4) Except for diet, the contents of the treatment follow the Chinese literature as it is, or there is no content. In conclusion, Korean medical doctors simply followed Chinese medicine knowledge at the beginning of the 18th century, but in the mid to late 18th century, according to the accumulation of clinical experience in Joseon, they had unique characteristics associated with medicine during the Joseon era.

• Proceedings of the Korea Technical Association of the Pulp and Paper Industry Conference
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• 2011.04a
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• pp.73-79
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• 2011

The annals of Joseon Dynasty has been known as one of the UNESCO's Memory of the World Heritage. Some of the annals of Joseon Dynasty was composed with wax coated book. Especially the waxed book have been severely damaged by various reason. To find out the safety preservation method of the annals of Joseon Dynasty waxed book, the characteristics of reinforced dewaxed Hanji was evaluated in this paper. From strength properties of MC treated dewaxed Hanji after dewaxing with different method, dewaxing ratio was been high, polymer treated dew axed Hanji showed a better strength. As the aging time, polymer layer on dewaxed Hanji was became brittle and cracked.

• Asian review of World Histories
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• v.2 no.2
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• pp.197-216
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• 2014

This paper examines A. G. Frank's views about 15th-19th Korea (Joseon Dynasty) in his Reorient. A. G. Frank recognized that Korea might have played a great role in the international relations of East Asia, but he did not write systematically about it and he did not treat Korea as an independent player in the history of East Asia. I think the greatest limitation to his re-interpretation of East Asia is in that he depends too much on China's and Japan's perspective. In order to overcome Frank's shortcomings regarding the history of Korea, first I examine what Frank recognized about the Joseon dynasty between 1400 and 1800. Next I compare Joseon's development to that of China and Japan between 1400 and 1800. Frank compared Europe and East Asia (mainly China and Japan) from three aspects of quantities (population, production, productivity, and trade), qualities (science and technology), and mechanism (economic and financial institutions). With this research we insist that Joseon should not be dismissed in 15th-19th East Asia. The reasons are as follows. First, Joseon between 1400 and 1800 had developed economically as much as China and Japan. Second, Joseon had played a great role in connecting China and Japan and had a positive influence on the development of Japan. So we need to reappraise Reorient's view about East Asia. Only when role of Joseon can be correctly estimated, the dynamics and diversity of East Asia can be properly understood.

• (The)Study of the Eastern Classic
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• no.67
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• pp.35-67
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• 2017

This paper is a study on popularise aspects and consciousness of times about Seol-In-Gui's narrative in the Joseon Dynasty. Seol-In-Gui is general of Dang(唐) and he entered the war between Goguryeo(高句麗)and Dang. The war between Goguryeo and Dang is ended victory of Goguryeo. And Joseon peoples was long for power of Goguryeo and recognized again history of Goguryeo. So discourse of regaining native land was formed in the Joseon Dynasty. Besides was very popular in the Joseon Dynasty. Seol-In-Gui's narrative and are quite similar. And Dang-Tae-Jong, Ul-Ji-Gyeong-Deg's old story was prevalence. Dang-Tae-Jong and Ul-Ji-Gyeong-Deg entered war between Goguryo and Dang. Therefore Seol-In-Gui's narrative was popular in the Joseon Dynasty. Popularise aspects of Seol-In-Gui's narrative as follows. First, Seol-In-Gui's conquest of Yodong(遼東) narrative and heroism was gradually emerged in Seoul block printed of 40, 30 sheets version and printed book of . Second, Dang-Tae-Jong, Ul-Ji-Gyeong-Deg, Hab-So-Mun's individual narrative was formed. Third, Seol-In-Gui's narrative was expended to female hero's conquest of West-Beon(西蕃) narrative. Because are adaptations of . And is succession of Seol-In-Gui's narrative. Seol-In-Gui is people, Ben-Li-Hwa is female, Ben-Li-Hwa and Ul-Ji-Gyeong-Deg are ethnic. It is revealed that people, female, ethnic are real ability of Chinese nation. Furthermore it is revealed that people and female must are appointed and ethnic must is combined. Besides it is revealed that it is necessary built up national strength of Joseon Dynasty like Goguryeo and Goryeo. After the Manchu Invasion of Korea in 1636 national strength of Joseon Dynasty was weaken. So the Joseon Dynasty People long to be intensifed national strength keep in check China.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.84-97
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• 2007

Dancing with weapons existed spontaneously when war and hunting were common, and sword dancing, as a dance for banquets, developed and changed in various forms. In Korea, sword dancing was performed from the Three Dynasty Period, and in Joseon Dynasty, it was performed as court ceremony. The origin of the sword dancing, that has been performed from the Joseon Dynasty until now, and costumes for sword dancing isn't accurate. The purpose of this study is to analyze the sword dancing costume of China, Korea's neighboring country, and that of Korea in the same period, and to find out the process of wearing military uniform: Jun-mo, Jeo-go-ri, Chi-ma, Gwae-ja, and Jun-dae, being settled as the sword dancing costumes of Korea in late Joseon Dynasty. In China, sword dancing became famous in Han Dynasty, and in Tang Dynasty, it was the meridian of sword dancing with the most magnificent form. After the Song Dynasty, the sword dancing fades away. In Korea, the sword dancing started as a mask dancing of children that Hwa-rang(bravery youth) in Shilla Dynasty started. After the Unified Shiila Period, the sword dancing of Tang Dynasty spread to Korea, with active interchange between the two countries. After the Corea Dynasty, the mask dancing of children faded and the sword dancing of Tang Dynasty changes into Korean form. It was incorporated into the court ceremony after the mid-period of Joseon Dynasty, and the costumes were settled as the military uniform, which are Gwae-ja, and Jun-dae on top of Chi-ma, and Jeo-go-ri, and Jun-moon the head.

• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.3
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• pp.1-17
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• 2007

This study is a review of Ipsik, the decorative ornaments found on traditional Korean horsehair hats, known as Ipja, which were worn by men in the late Joseon Dynasty. In a broad sense, Ipsik are regarded as men's accessories. Therefore, although this study is limited to Ipja, it is significant in the sense that it delves into one facet of men's accessories in detail. Because the appearance of the horsehair hats was rather mundane, Ipsik and Ibyeong were added as ornaments. During the Joseon period, various types of hat ornaments existed, named Maeksu, Hosu, Gongjagu, Sangmo, Jingdori, Ijeon, Guyeongja and Ibyeong. A person's social ranking and class could be discerned by the materials used in the Ipsik he wore. Jeongja, a decorative accessory used to attach to an official's hat, was institutionalized in the sixteenth year of King Gongmin's reign(1367), during the Goryeo Dynasty, prior to the founding of China's Ming Dynasty in 1368, which indicates that Jeongja were influenced by the Yuan Dynasty. A record in Lao Chi'ta (a textbook of spoken Chinese estimated circa 1346) confirms this fact. Based on a review of literature, we learn that just as with Ongno, Jeongja were imported for use on Jeonrip, a soldier's hat. During the Ching Dynasty, Jeongja were further subdivided and more exquisitely designed. On the other hand, in the Joseon Dynasty, a rule was handed down mandating that a royal prince use gold for his jeongja, officials at third rank or above use silver, and governors, commanders in chief, and officials with the Office of Inspector General and Office of Censor General use jade. Inspectors were permitted to use crystal. Jeongja made of jade were used until the late Joseon Dynasty.

• The Journal of Korean Medical History
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• v.29 no.2
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• pp.1-16
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• 2016

The purpose of this study is to analyze how medical texts in Joseon Dynasty have changed in time and to understand their characteristics. Medical texts that reflect the medical standards of the time were enable us to look into how medical bureaucrats were trained and education policies related to the training. Chinese medicine influenced Joseon Dynasty's medicine in different ways at different times. Before the Imjin War, Joseon dynasty's medicine was largely under the influence of the Song dynasty's medicine. After the war, the four noted physicians of Jin-Yuan era had increasingly more significant influence, along with the introduction of Ming dynasty's medicine. The facts found through this study include : 1) the basic courses were composed of Chandomac (纂圖脈), Dongingyeong (銅人經), and Boncho (本草); 2) Josenization of medical division system was established for the first time during the reign of King Sejo (世祖), and updated throughout the time of the King Seongjong (成宗) and King Sun Jo (宣祖); 3) Hyangyak (鄕藥) education with medical texts was limited to some periods like King Seongjong (成宗) and King Sejo (世祖); 4) the high proportion of Bangseo (方書) in the early era gradually decreased, and more of specialized and comprehensive medical books came to find their way into the standard curriculum.

• The Journal of Korean Philosophical History
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• no.43
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• pp.9-32
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• 2014

Until now, the studies researching the Taoism theories of Joseon Dynasty have mainly dealt around the latter half of Joseon Dynasty. The reason for that was because the 5 cribs of a book Lao Tzu and the 2 crib of a book Changzi were produced after the Imjin-Year Korean-Japanese War(壬辰倭亂,Imjin Waeran). Therefore this thesis extracted the mentions about Taoism from about 200-year history records from Jeong Do-Jeon's Theory, which was the theoretical foundation for early days of Joseon's foundation and the history book King Taejong's Annals(太宗實錄) contained in The Annals of Joseon Dynasty(朝鮮王朝實 錄) and analyzed the extracted historic data as the first work contemplating how the Taoism theories were developed during the first half of Joseon Dynasty. From the analysis, this study drew out the findings as follows. Jeong Do-Jeon and Gwon Geun sharply criticized the Taoism for that it pursued for the techniques of longevity for oneself without moral. They tried to establish the identity of neo-Confucianism on the foundation criticizing the Taoism and the Buddhism. Since then, the Taoism was transformed through the 3 stages in The Annals of Joseon Dynasty. The first stage was the stage transformed 'Lao Tzu' as the witchcraft master of long-live, the technique of the taoist hermit and the super god in Taoism, and regarded the Taoism as heresy and excluded the Taoism. Second stage was the stage trying to see the book Lao Tzu as the core of Taoism theory separately from the 'Hermit Witchcraft' and the 'Taoist gods' the target of fortune-pursue religion beyond from the primary discussion of exclusion. Third stage was revealed as the respects on the art of politics and the art of living described in the book Lao Tzu. That is, the Taoism theories in the first half of Joseon Dynasty was developed with various spectrums from the early days of Joseon's foundation to 15~16 centuries beyond Joseon's strong suppression against the Taoism and the Buddhism in early days. That is the point that the Taoism in the first half of Joseon Dynasty can't be simply interpreted in the neo-Confucianism. During the firs half of Joseon Dynasty, the warm attitude toward the Taoism was created differently from the attitude against suppressing it as a cult, which had been created in the early days of Josen's foundation, and there appeared the changes accepting the art of living and the art of politics theoretically integrating with the Confucianism theories. That is, the book 'Lao Tus' became accepted as the Confucian country's arts of living and politics from a cult book pursuing for immoral log and immortal life. Such acception is revealed as the appearance actively interpreting the books about Laoism in the latter half o Joseon Dynasty.

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.7
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• pp.767-777
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• 2012

This study analyzed the system and arguments on the light-pink official uniforms and investigated the backgrounds and principles on the changes of the Sibok system. A study on light-pink danryeong in the latter part of the Joseon Dynasty is a de facto study on Sibok since the name of the light-pink official uniforms (implemented at the time of King Seonjo) changed from Sangbok to Sibok. Sangbok is discussed to explain the name change from Sangbok to Sibok and distinguish their usages; in addition, Gongbok is examined to understand the characteristics of the Sibok system. The Annals of the Joseon Dynasty (books written by scholars) and related laws are used as research materials. The research results are as follows. The name of the light-pink uniforms (a custom before the Japanese invasion in 1592) changed from Sangbok to Sibok at the time of King Gwanghaegun and the light-pink uniform was used as a relatively light formal uniform compared to Sangbok. Sibok was added to the law Sok-dae-jeon at the time of King Yeongjo (because the king respected the custom) and its color rank system was denoted from light-pink and red. Sibok was revised to light-pink, blue, and green under the law Dae-jeon-tong-pyeon that was promulgated at time of King Jeongjo. In the development of the Sibok system in the latter part of the Joseon Dynasty, the color rank system of Gongbok was reflected. The sovereign ideas in the official uniforms in the latter part of the Joseon Dynasty (revealed in the study of the system and arguments on the light-pink official uniforms) were the thoughts that respected the custom and the principles that distinguish ranks to establish a Confucian based hierarchy.

• Atmosphere
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• v.23 no.1
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• pp.47-61
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• 2013

The Punggi (風旗) is one of the meteorological instruments made in the Joseon Dynasty (朝鮮王朝). Its purpose was to observe the direction of the wind. It is estimated that it started its operation in the $16^{th}$ century at least. But it does not remain in a perfect form, like the Chugugi (測雨器) and the Supyo (水標). The Punggi (風旗) can only be found at old document data, while the stone used to build the Punggi still remains. Since the stone had been named as the Punggi-dae (風旗臺) by 和田雄治 (1917), the name has not been changed until now. The Punggi is currently located in the Gyeongbok-gung (景福宮) and the Changgyeong-gung (昌慶宮). Meantime, there have been several transfers of its position. However, 和田雄治 (1917)'s paper and the "每日新報" (Maeil-Sinbo, 1929) articles have provided new clues. Also, the word 'Hupungso (候風所)' was found in the "朝鮮王朝實錄" (The annals of the Joseon Dynasty) and the "承政院日記" (Daily records of royal secretariat of Joseon dynasty). A designed harbor where the ship was staying was usually considered a special section for wind observations. It is assumed that the Hupungso was in most of the harbors at that time. This paper assumes the Punggi and the Hupungso had a lot of interest in wind observations in the Joseon Dynasty. In this study, we'll look for contained information about the Punggi and the viewpoints about wind during the Joseon Dynasty.