• 한국복식학회:학술대회논문집
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• 한국복식학회 2001년도 19th International Costume Association Congress
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• pp.59-61
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• 2001

Along with the development of culture, dress of the Chinese people has also evolved over the last several thousand years, transcending its original functions of covering and protecting the body. As a result it has risen to become a complicated system of symbols full of intricate meanings. According to de Saussure's theory of "signs," signs are represented by the elements signified (meaning) (referent) and signifiant (sound) (exponent). "Phoenix crowns" were the headpieces most highly esteemed by women in ancient China. Actually, the name "phoenix crown" points to the fact that the headpiece is adorned with a phoenix design. The history and symbolism of the phoenix crown's use as a headpiece in Chinese weddings spans 1200 years in all, originating in the Qin Dynasty (241-210 BC) as a phoenix hairpin, evolving into the phoenix crown during the Song Dynasty (960-1276 AD), and continuing through the Ming and Qing Dynasties (1644-1911 AD), and the modem republic. It is not simply an ornamental headpiece, but instead represents the thousands of years or rich inner meaning the Chinese attribute to "dragons" and "phoenixes." This paper depicts the glorious past of phoenix crowns, using the metaphor and metonymy theories of semiology and semantics, and through the cross-verification of literature research archeological findings and reports, and old Chinese wedding photographs, in order to examine the inherent meanings of the phoenix crown in the Chinese culture.nings of the phoenix crown in the Chinese culture.

• Acta Via Serica
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• 제3권1호
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• pp.119-138
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• 2018

The dragon of the East was an object of worship and an authority to make rain, unlike the West. The dragon image, one of the positively accepted Chinese motifs with the blue-and-white porcelain of the Ming dynasty by the Ottoman Empire in the 16th century, was combined with gigantic saw-edged leaves to create a genre in Saz style. By combining Eastern dragons with plant motifs instead of clouds, dragons were no longer accepted as authority and nobility but as symbols of life and longevity. Unlike Iran and other countries, the image of dragons in Turkish miniature paintings has evolved into a unique style using Turkish calligraphy. The stylistic feature is that a thick black line that gives the impression of calligraphy forms the dragon's back or a huge saz leaf stalk and forms the axis of the screen. Most of the work was black ink drawing, not painting, and partly lightly painted. In the development stage, the dragon appears as a protagonist on the screen of the early works, but the dragon retreats to the latter half and the saz leaves play a leading role on the screen. A common feature in all paintings, whether early or late, is that they have a militant character and create tension on the screen. From the viewpoint of comparative culture, Turkish dragon miniature drawings of the 16thcentury Ottoman period and the Joseon dynasty are somewhat similar in that they are based on calligraphic character and desire for longevity and loyalty, and are drawn according to certain iconic principles.

• 대한한의학원전학회지
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• 제17권4호
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• pp.69-80
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• 2004

Nei Ching referred to as a canon of Chinese medicine is a comprehensive life philosophy that applied the life principle of the universe to the human body to combine the philosophical concept with the human nature as well as the functions of the body's organs. The book formed a complete system of a Qi Philosophy by using the medical terminology and theory based on the concept of Qi. It is remarkable that the Qi philosophy of Chang Tsai, who is a Neo-Confucianist and representative scholar of Qi philosophy in the era of Song Dynasty, has been influenced by the Qi philosophy in Nei Ching and developed into a Confucian school Furthermore, Chang Tsai's theory, in effect, impacted upon the rise of Qi Determination of the Human Nature in Medicine of Zhang Jie Bin who is a profound thinker in the era of Ming dynasty. As mentioned above, both traditional philosophy and medical philosophy in china in regard to Qi Theory have interacted and developed each other. This paper is to make a comparative study of the Qi Determination of the Human Nature proposed by Chang Tsai and Zhang Jie Bin and to trace the orgin of the Qi Determination of Human Nature.

• 복식
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• 제7권
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• pp.115-126
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• 1983

Myun Bok originated in China was introduced into Korea in ancient times. Some evidences show that it had settlled down as our own official robe already under Koryo Dynasty. And Koryo made her own regulations on Myun Bok. Kook Cho O Rye Eui(國朝五禮儀) of Choson Dynasty has comparatively detailed explanations on the way of cutting and shapes and materials. And the regulations are modeled after those of Ming China. But it has been impossible to know whether the regulations of Kook Cho O Rye Eui were strictly kept or not, because we have not enough remains through which to see it. And then we got very useful materials, Eui kue(儀軌), which are well known but have not been used in studying the history of costumes. Every Kook Chang Do Gam Eui Gue(國葬都監儀軌) have the provision of the so-called Pok Wan(服玩) set which includes the imitations or the full set of Myun Bok. And the provisions show us the illustrations colored in detail which help us understand the real shapes and the transformations of Myun Bok. After surveying the Pok wan provisions, author arrived at conclusions as follow; 1) Myun Boks are not always made in the same shape and colors. 2) The Provisions of Kook Cho O Rye Eui were not always kept strictly due to the lack of detailed directions.

• 대한한의학원전학회지
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• 제25권4호
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• pp.57-63
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• 2012

Objective & Method : We investigated the identity of tri-energizer, which was originally described in Huang Di Nei Jing and claimed by traditional scholars, and drew the following conclusions. Result & Conclusion : According to Huang Di Nei Jing tri-energizer is one of the six hollow-organs and is called hollow organs for digestion and elimination, water guffer organ, or solitary hollow organ. It is believed that tri-energizer is regarded as the existing entity based on following several different sources; it functions as the course of channels, regulates wind and link and physiological function-especially intrinsic function of upper, middle, lower internal organs. It also controls syndromes and dysfunction of an illness, the surface of the body, and the cracked surface of the skin. Finally, bold and timidity depend on the tri-energizer. Experts determined the true nature of tri-energizer types. Experts include: Yu Tuan from the Ming dynasty, Tang Jong Hai and Ye Lin from the Qing dynasty, and Zhang Xi Chun from the Zhunghua Minguo period. These experts' claims are based on shape and forms of tri-energizer. Our examinations of anatomical and physiological basis on tri-energizers showed that, in a narrow sense, tri-energizer indicates visceral and parietal peritoneum and omentum surrounding the internal organs, and in a broad sense, indicates the overall membrane wrapping around the whole internal organs including five visceral organs and six hollow organs.

• 건축역사연구
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• 제22권4호
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• pp.73-82
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• 2013

This study aims to find architectural characteristic of Nam-kwan-wang-myo as known as Nam-myo, Especially focusing on difference between before and after it's reconstruction in 1899. Nam-kwan-wang-myo is a shrine for Kwan-woo who was warlord in ancient china. Belief of Kwan-Woo was introduced to Korea in Japanese invasion of 1592 and the shrine was built in 1598. Belief of Kwan-Woo diffused for the late Joseon, during the reign of Gojong, many people have faith in Kwan-Woo including the king. There was four Kwan-wang-myo around the Hanyang at that time. In 1899 a fire of unknown cause broke out at Nam-kwan-wang-myo, so the main buildings burned down. The king instructed reconstruction of the shrine even though there was in financial difficulties, it had done in the midst of a national crisis. The buildings almost restored as before. The buildings in the shrine has strong characteristics of Chinese architecture because it made by people of the Ming dynasty. Two side-by-side roofs, accumulated brick exterior are important architectural feature, but also all the buildings in the mail hall area Surrounded by the closed-connected fence is hard to find examples in Korea traditional architecture. And Nam-kwan-wang-myo just had maintained architectural characteristics including layout of buildings, shape of the each building until it's reconstruction(1899).

• 대한한의학원전학회지
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• 제27권3호
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• pp.87-100
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• 2014

Objectives : In this article, an analysis of some documents about medical thought of change in medical history explains how the concept of it has been established and expanded, and through that, we can find the fusion of tradition between medicine and the study of IChing. Methods : Through investigation and analyses of the texts about medical thought of change in important medical books, the contexts of the history will be drawn. Results : Although the study of IChing and medicine have been developed separately in the early period of medical history, it has been started to fuse explanations for symptoms and mechanisms of diseases using trigram images. Yin-yang and wuxing changes(陰陽五行) of human body have been explained with 12 changing trigram(消息卦) and eight trigram(八卦). In the Ming dynasty, the establishment of Myeongmun(命門) theory was influenced largely from IChing, but it was followed by a scathing criticism of some doctors in the Qing dynasty. Conclusions : Developing of the study about Iching and medicine, thought of change has been an important foundation of new theories in traditional medicine like as the issue of Myeongmun theory, as a result, it has contributed to the development of clinical medicine.

• 대한한의학원전학회지
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• 제27권1호
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• pp.1-13
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• 2014

Objective : "Dochangbup" is one of the therapies that remove pathogenic qi[邪氣] from the Emetic Method in the Miscellaneous Disorders part of Dongeuibogam東醫寶鑑. It is, in particular, the method of treatment that removes phlegm[痰], the cause of various disorders. Method : Application of "Dochangbup" had a long history in Korea as well. The meaning and application of "Dochangbup" are mentioned in various texts from early Chosun dynasty to the post liberation. Result : In China, there are a lot of medical texts by physicians throughout Ming and Qing Dynasty, with GeZhiYuLun格致餘論 at the top of the list, dealing with the meaning and applicable scope of "Dochang" method and pharmacy of "Hacheongo霞天膏". Most of the physicians are affiliated with Dan Xi School, regarding ZhudanXi朱丹溪 as a suzerain. In "Dongeuibogam", it is mentioned that "Dochangbup" can treat various disorders caused by phlegm. Though, when there is a possibility of harming original qi[元氣] during the treatment or grave deficiency in patients, it is requested to consider tonifying while purging. Conclusion : "Dochangbup" can be applied not only to the disorders mentioned in classical medical texts, like heart pain[心痛], leg disease[脚氣], urine turbidity[小便濁], involuntary discharge of semen[遺精], cough[咳嗽], blood spitting[喀血], but also to metabolic syndrome such as obesity, hypertention and diabetes, commonly found in the modern era.

• 한국전통조경학회지
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• 제29권4호
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• pp.182-197
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• 2011

본 연구는 중국의 독특한 묘학 반수의 역사적 기원과 변천과정에 대한 고찰을 통해 반수(泮水)의 특질을 규명하는데 목적을 두고 문헌고찰과 현장조사를 통해 수행되었다. 반수를 기록한 최초의 문헌인 "시경"에서는 반수가 반궁(泮宮) 곁에 흐르는 하천으로 묘사되었다. 그러나 후대에 반수는 제후의 학교인 반궁(泮宮) 조영에 있어 필수적인 조경시설이 되었고, 학교의 정체성을 규정짓고, 학궁 조영에 있어서 중요한 위상을 점유한 수계로 인식되었다. 묘학제도가 시작된 북송시대의 반수는 일정한 형식 없이 주로 자연수계를 이용하였으나, 명대에는 왕기(王圻)가 편찬한 "삼재도회(三才圖會)"에서 제시된 "제후반궁도(諸侯泮宮圖)"가 표준이 되어 반원형의 지당이 반지로 여겨지게 되었으며, 현재 남아 있는 반지는 이러한 전형에 의해 명대 이후에 새롭게 조성된 것이다. 민간에 나타난 반월지도 이러한 삼재도회식 표준이 근거가 되었던 것으로 보이는데, 이것은 묘학 반지가 갖는 신성성과 형식적 공간질서가 차용된 결과로 판단되며, 본 연구에서는 중국의 사당, 사찰, 주택과 마을조경에 독특하게 조성된 반월지의 변천과정을 분석 고찰하였다.

• 동양고전연구
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• 제36호
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• pp.265-299
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• 2009

"대학"은 한 중 일을 포함한 동아시아인들의 정치 사상 사회 문화 전반에 걸쳐 지대한 영항을 끼친 유가 사상의 진수를 담고 있는 경전이다. 특히 일본의 경우, 도쿠가와(德川) 시대로 접어들기 이전부터 퇴계학이 소개되고 있고, 도쿠가와 시대에는 주자학이 학문적으로 배타적 영향력을 행사하면서 "대학"의 중요성도 상대적으로 부각되기 시작한다. 도쿠가와 시대 일본 유학의 특징은 있는 그대로의 현실세계를 중시하는 가운데, 경서에 대한 철저한 재해석을 중심으로 학문적으로 성장하게 된다. 이런 가운데 17세기 조선조에서도 백호 윤휴, 서계 박세당 등이 주자의 주석에 반기를 들면서 "대학"에 대한 새로운 해석을 시도하게 된다. 명말청초로 넘어가는 동시대의 중국에서도 황종희, 고염무, 왕부지를 중심으로 하여 비슷한 학문적 경향을 보이게 된다. 즉 허를 배격하고 실을 중시하는 실질적인 학문관이 17세기 초 중기 동양 3국에 공통하는 사상적 조류였던 것이다. 본고의 목적은 도쿠가와 시대 초중기 학자들의 사상체계의 구조를 파악할 수 있는 큰 단서가 되는 경서에 대한 이해와 태도, 특히 "대학"에 대한 태도가 도쿠가와 시대의 사상사 가운데 어떤 의미를 갖고 있는지를, 나아가 그것이 일본인들이 사유구조와 삶에 어떤 영향을 끼쳤는지를 알아보는 것이며, 그들의 "대학"관이 동시대 조선과 중국의 명말청초 시대의 그것과 비교할 때 어떤 특징을 갖는지를 살펴보는 것이다.