• Journal of the Korean Society of Food Culture
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• v.12 no.2
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• pp.155-172
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• 1997

In the age of the three Kingdoms, Silla, Kokuryu and Baekjae were built Confucian Shrine (Kukhak or Taehak) after BC 2-4 century Confucism propagated from China. It means 1600years' history of Saugc-Zeuhn Rites of an Imperial ceremony to honor Confucius in Korean peninsula. For Chosen dynasty age passed by Koryo dynasty carried out mainly Confucian policy, in Sungkyunhwan of Mun-Hyo (Confucian Shrine) traditional rites in memory of Confucius are observed twice a year in spring and autumn for 600 years of the 112 memories Tablets to Confucius and the other famous Confucius scholars. (his disciples and Korean Confucian scholars) Wine, food, and silk are offered, and incense burnt before the tablets of confucius and the other scholars while traditional music is played and ceremonial dances performed. Traditional rites are observed primarily for the purpose of reminding students and other attendats of the teaching of Confucius. It is to have got it firmly into young Korean head that humanim, family, courtesy, order modesty and practical morality are more important than any thing else. And also now we need to reappraise, fundermently recognize rehabilitute and transmission the traditional foods Korean sacrifical rituals culture by Korean characteristics culture, Through the historical background we can recognize how much the Confucius thought and education effect deeply Korean sociaty even upto now to Korean popular life. At the same time confucism became fixed to Korean traditional thought and culture. Specially Sauge-Zeuhm Rites is based on Korean sacrificial rituals culture and Korean dietary life generally through this study we can see and presume the changes and transmmision of foods and cookey methods from BC ages.

• Journal of Korean Society of Rural Planning
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• v.24 no.1
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• pp.33-44
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• 2018

This study, targeting Deokbongmaeul, Choonchonmaeul, Hyodongmaeul and Kangsanmaeul, drew the characteristics of history culture resource utilization through the analysis of project plans and performance reports and field surveys. First, Deokbongmaeul is a rural village with scattered Confucian facilities. Ipsanmaeul conforms to Confucian order and has an attractive housing area landscape. Hoechonmaeul has forest landscape and distinguishing intangible recourses like Maeji farmer's music and traditional techniques and legends. Hyodongmaeul shows folk resources and folk behavior like traditional play and techniques. Second, the history culture resources chosen from the project plans focus on intangible history resources like individual historic buildings & structures and customs & traditional techniques. Third, cultural historic village projects are categorized by repair and restoration of historic buildings and structures, development of experience program and building facilities and maintenance and establishing the village landscape elements. From the research results, it is explained that history culture resource utilization methods of cultural historic village project are hard to be expected to have the project results based on the landscape identities of four villages.

• Journal of Korean Society of Rural Planning
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• v.21 no.4
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• pp.77-84
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• 2015

The purpose of this study is to interpret Landscape of Naeap Village which still preserves the Confucian culture and the traditional clans among the ideally settled villages mentioned in Joong Hwan Lee's "Taengniji" and "Joseon's Fengsui" from the time of Japanese Imperial Rule, from CPTED principles. The following are the findings of this study: First, in terms of access control and zoning, Naeap Village was controlling access from the outside with the natural environment of Banbyeoncheon River and the hills surrounding the village, the artificial environment of human-scale walls around the head house and the dead ends, and the reformation by the Confucian ideologies. Naeap Village, in particular, is prominently configured by the hierarchy of zones; the Gaehosong pine trees, Gyeongpodae, and Naeapssu by the entrance to the village are considered the village itself and the landscapes and valleys are managed by the head house. Second, the Confucian culture across the village, the traditional vegetation method that does not hide the visibility, and the workers in the farms allow natural monitoring. The surrounding visibility is also applied to the spirit of mutual cooperation in the farming society, the culture of commoners at the common well and laundry site, and the culture of ruling class at the towers and pavilions. Third, Traditional villages show the efforts to preserve and maintain the villages with the village rules, the organizational decrees of the clan, and active response to national disasters.

• Journal of the Korean Society of Food Culture
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• v.13 no.4
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• pp.241-260
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• 1998

1. Both the festival held in Confucian temple to honor Confucius or a religious ceremony in Korean traditional lecture-hall are the sacrificial rituals which is the mark of the respect for prescholars and these rituals has been followed the rules written in the book,'Yaegi' 2. For the Food formal display for the festival in Confusian temple of Chinese Gukjagam, Pebak(clothes), Mohyul(hair and blood), and the ritual food dishes, such as Byun 10, Doo 10, Gang 3 (Deung 1, Hyung 2), Bo 2, Cue 2, Jo 3 (Taeraeu as beef dish 1, Soraeu as sheep and pork dishes 2), Joo(alcohol) 3 were displayed, while in Juhyunhak, Byun 8, Doo 8 were displayed. In Taesangji edited around in 1873 in Korea, for the Confucian shrine Pebak, Mohyul, Byun 10, Doo 10, Deung 3, Hyung 3, Bo 2, Cue 2, Jo 6 (raw 3, cooked 3), Joo 3 were displayed. In pedantry Confucian temple, Pebak, Byun 8, Doo 8, Bo 2, Cue 2, Jo 2 (raw sheep and pork), Joo 3 were displayed while Mohyul was omitted, which this type of display was almost identical through the nationwide survery for the Confucian food display. Some of the Confucian food display, most of the display for Bo and Cue have been changed to Bo 1 and Cue 1, and one fifth of the Confucian display for Byun and Doo also has been changed in the numbers and food varieties. 3. In most of the sacrificial ritual food display in the Korean traditional lecture-hall, Pebak (some not applicable), Byun 4, Doo 4, Bo 1, Cue 1, Jo 1 (raw), Joo 1 were displayed. In these days, the number of the Confucian temple where the sacrificial rituals is not held, has been increased. 4. For the names of food for the Byun and Doo dishes, mostly the old names are used, however, minor changes in materials and cooking method have been found.

• Journal of the Korean Institute of Rural Architecture
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• v.17 no.1
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• pp.83-94
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• 2015

The area of domestic urban design and architecture has established its original characteristics as various programs and functions were created in the drastically changing society. Such features have been presented in a certain type of patterns or unique formations, which demand a gradual development of designs in harmony with the functions and roles of the city and thus designers are forced to continue thinking deeply on this matter in their own perspectives. In particular, such demands are outstandingly high in reality in historical cities such as Andong, which this study works on. As the design contest winner is based on the geographical characteristics and locality, Confucianism and seonbi(Korean classical scholar) spirit, which are regarded as a philosophy of value, how the traditional concepts could be reflected in the plan was the focus of the discussion. The conclusions deduced from such a background include the following. First, it is necessary to make an approach on the basis of the concept in traditional architecture at the complex planning level based on the ideology in the implementation plan that requires traditionality for a complex design with contemporary functions. Second, it is important to approach this as an exploration of a solution to globalize Confucian culture in the future based on the cultural characteristics of the region and the environmental characteristics of the surroundings. Third, beginning from a concept that explains the complex to a concept that explains individual buildings, it is necessary to reflect characteristics in which the realization of a traditional space is planned in three dimensions.

• 지역과문화
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• v.4 no.2
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• pp.1-23
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• 2017

The regional development plan by the city of Andong in establishing the foundation for cultural eco-tourism in the cultural area of confucianism(2010-2020) consists of 2 leading projects (the World Confucian Scholar Culture Park, the Korean Culture Theme Park) and 2 strategic projects (the Confucian Scholars' Literature Park, the Sunsunghyun Culture Complex, the Traditional Bittarae Weaving Village). By inter-regional input-output analysis, their multiplier effects of output, value-added, income and employment are estimated respectively 990.2 billion won(multiplier 2.23), 318.2 billion won(multiplier 0.72), 187.7 billion won(multiplier 0.42), and 4,791 workers(multiplier 10.6 workers/billion won). The ongoing project has been, however, delayed due to various issues and has hit a ceiling towards achieving the original objectives of the familiarization, industrialization and globalization of Confucian culture. To overcome these problems, the associated plans of constructing the Korean SMART LINK LINE, of developing contents blending traditional culture and ICT, of establishing tourist complexes and infrastructure around Lake Andong, and of constructing interactive attractions of traditional culture were proposed as new growth-leading plans.

• Journal of the Korean Society of Costume
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• v.66 no.8
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• pp.123-137
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• 2016

Sa-ryae-pyeonram [四禮便覽], which was published in the late Joseon Dynasty, was representative reinterpretation book of Ga-ryae [家禮] and it was a widely used and cited in the late Joseon Dynasty. This book contains Confucian values about the ritual of Confucian scholars of Joseon Dynasty. This study is a description of historical investigation and production of men's mourning dress based on Sa-ryae-pyeonram [四禮便覽] the result, of the study shows empirical attitude of Confucian scholasr in the late Joseon Dynasty. Through industrialization, traditional culture has been able to survive through preservation. Wearing the traditional mourning dress is not the only way to embody the traditional values in the modern society. It is will be necessary to study contemporary mourning dress as a reflection of traditional value.

• The Journal of Korean Philosophical History
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• no.56
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• pp.47-80
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• 2018

The traditional laws of Korea have undergone various stages of development over time. This includes the voluntary standards of the clean society. Korea's traditional legal systems, ranging from those of the Goryeo(高麗) to those of the Republic of Korea, have taken Confucian Phiosophy as their major ideological bases. At the center of these Confucian ideals, particularly in regards to pre-Qin Confucian Philosophy(先秦儒家思想) from where these ideals originated, lie the core ideals which emphasize the responsibility of each individual regardless of the social status(正名), the needs for a democracy in which people are empower and guide the state(民本), the importance of reigning with benevolence, moral excellence, and rite (仁義), and the differential love centered on kinship and humanity(親親愛人). These were the ideas as set forth by Confucius(孔子), Mencius(孟子) and Xun Zi(荀子). The current laws of Korea, especially in regards to the Constitution and the Civil and Criminal Laws, include a number of provisions that contain the Confucian Ideas of Law. The Constitution, in particular, which is also supported by the judgement of the Constitution Court, reflects several core Confucian ideals including filial duty (孝) and respect for ascendants and the traditional culture. The Court also suggested the two important standards of the constitutional legitimacy of the Traditional Culture. One is 'Age Compatibility (時代 適合性)', the other is 'Manifested Universally Validity(現在的 普遍妥當性)'. So we have burdened with the reestablishment of the Universal Ethics of the Confucian Ideology.

• Journal of the Korean housing association
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• v.15 no.5
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• pp.13-20
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• 2004

This comparative study on the confucian characteristics of the space for men on the upper-class house took two approaches. Firstly, even though Korea and China accepted same Confucianism, they developed their own Confucian cultures and differentiated house types. Therefore, the process of developing various type of house can be observed as to adopting Confucianism. Secondly, identification of each country can be appeared by looking into the house developing process. Preceding studies about traditional houses of Korea and China usually focused on style analysis. However, this study approaches to house arrangement through understanding the base of each culture and people.

• The Journal of Korea Institute of Information, Electronics, and Communication Technology
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• v.9 no.1
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• pp.90-99
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• 2016

The present study investigates the realization of tourism culture welfare by using Confucian heritage. From June 13 to November 7, 2014, site surveys and interviews were conducted for hyanggo (hyanggo: Confucian temple and school to teach students in Joseon Dynasty period), seowon (seowon: a memorial hall for Confucianist services to honor distinguished scholars and statesmen) and nujung (nujung: outdoor pavilion or gazebo) located in Youngwol -gun. Questionnaire pertaining to site survey and in-depth interviews for the building owners and managers was used to collect necessary data and scientific investigation was performed for analysis. As a result, the historical background was found to be culturally valuable asset for both region's tourism and culture welfare. Secondly, hyanggyo and seowon were found to exhibit traditional Confucius cultural form, while nujung exhibited a rare architectural trait. Hence it seems necessary to develop a different social tourism resource specialized for nujung. Thirdly, the rendering of Confucius heritages to tourism culture welfare resources thus far seems to be insufficient; hence, development and operation of marketing programs will be necessary. The implications of the present study require succession and modern reinterpretation of Confucian heritages for further development into digital tourism that will encompass Confucian culture and today's culture. Furthermore, studies of the tourism culture welfare policies that will promote the co-existence with the region will be needed.