• Journal for History of Mathematics
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• v.2 no.1
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• pp.91-105
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• 1985

Though the tradition of Korean mathematics since the ancient time up to the "Enlightenment Period" in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only "true letters" (Jin-suh). The correlation between characters and culture was such that , if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the "Enlightenment Period" changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo is significant in that they paved the way for that of Chosun through a few books of mathematics such as "Sanhak-Kyemong, "Yanghwi - Sanpup" and "Sangmyung-Sanpup." King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of King who took any one with the mathematic talent onto government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics per se and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the King. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China of Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In "Sil-Hak (the Practical Learning) period" which began in the late 16th century, especially in the reigns of King Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for the rapid increase of the number of such technocrats as mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics per se beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the "Enlightenment Period" in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditonal Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was changed into the Western style and the Western matehmatics was adopted as the only mathematics to be taught at the schools of various levels. Thus the "Enlightenment Period" is the period in which Korean mathematics sifted from Chinese into European.od" is the period in which Korean mathematics sifted from Chinese into European.pean.

• The Journal of the Korea Contents Association
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• v.11 no.2
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• pp.215-228
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• 2011

In the history, 'father' has been described as a being who not only take care of the family but also represents the family socially and supports them. Like the Western patriarchal tradition prevalent in the 19th century, fathers in Korean society also bear patriarchal paternity based on Korean traditional Confucian culture. In such a unique family culture of Korea, Korean fathers hold the patriarchal male centered idea and regard it as the roles of man and father to be responsible for the family's living and safety and to be more rational than emotional and more blunt than gentle. Social ideology for this image of father is expressed in media, and an example is the patriarchal image of father in TV dramas and movies. In order to analyze the image of Korean fathers described in films, this study selected two films and examined the semiological meanings of fathers' roles expressed in the films using Metz's syntagmatic and paradigmatic analysis method. The films chosen for case study are 'Fly Daddy', 'The Show Must Go On', and 'Speed Scandal'. These films are good examples demonstrating that Korean patriarchal paternity and its background traditional ideology are projected on media.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.1
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• pp.115-131
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• 2020

Through literature research and field investigation, this paper attempts to study the distribution, morphology and the typification of the visual and perceptual stone inscription in Wuyi-Gugok of China. The results are as follows: First, there are 350 stone inscriptions in total from the 1^st Gok to 9^th Gok in Wuyi-Gugok. Second, according to the analysis of the stone inscription distribution, 74(21.2%) stone inscriptions in the 5^th Gok, 67(19.2%) in the 6^th Gok, 65(18.6%) in the 1^st Gok, 60(17.2%) in the 2^nd Gok and 53(15.2%) in the 4^th Gok are confirmed. The above five Goks contain 319(91.1%) stone inscriptions, so they have rich cultural landscape. Third, according to the survey, the number of the stone inscriptions existed in the Sugwangseok of the 1^st Gok are 41(22.6%), in the Homagan of Cheonyubong of the 6^th Gok are 29(8.3%), in the Jesiam of the 4^th Gok are 23(6.6%), in the Nyeongam of the 2^nd Gok are 22(6.3%), in the Hyangseongam of the 6^th Gok are 21(6%), in the Unwa of the 5^th Gok are 19(5.4%), in the Bokhoam of the 5^th Gok are 18(5.1%), in the Eunbyeongbong of the 5^th Gok are 17(4.9%), in the Daejangbong of the 4^th Gok are 14(4%), in the Daewangbong of the 1^st Gok and the Geumgokam of the 4^th Gok are 12(3.4%). Thus, a total of 228 (65.1%) stone inscriptions are concentrated in these 11 sites, which represent the popularity and cultural value of these rocks. Fourth, the stone inscription of Wuyi-Gugok, praising the landform and topographical geological landscape of Mount Wuyi, mainly describe the scenic name of each Gok related to Zhu Xi's Gugok culture, appreciate Zhu Xi's tracks and the stone inscription in the sacred land of Neo-Confucianism culture, and also record the Confucian edification of mencius thoughts, Muigun(武夷君) and the myths and legends related to the site names of Wuyi mountain, which can remind people of the worldview of the celestial paradise where the gods live and the fairyland of the land of peach blossoms. In addition, it indicates that the historical and cultural landscape, which is full of colorful history and myths and legends, including allusions related to Confucian, buddhist and Taoist celebrities and the ancestor ancient things related to traditional culture of China is very diverse. Fifth, the results of the classification, based on the content of the stone inscription in Wuyi-Gugok, are classified as the scenery name inscription, the praise scene inscription, the recording travel inscription, the recording event inscription, the philosophy inscription, the expressing emotion inscription, the religion inscription, the inscription for auspiciousness, the slogan and expressing ambition inscription and the official document notice inscription, among which there are 102(29.1%) praise scene inscriptions, 93(26.6%) scenery name inscriptions and 61(17.4%) recording travel inscriptions. The stone inscriptions of Wuyi-Gugok have the characteristics of the special emphasis on scenery names, landscape praise and commemorative tours. Sixth, the analysis of the intertext between the 「Figure of Wuyi-Gugok」 and Wuyi-Gugok rock letters, in the study found that the method of propagation between media was mostly the method of propagation of quotations and maintained intermedia through extension, repetition, extension, and compression.

• (The) Research of the performance art and culture
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• no.35
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• pp.509-541
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• 2017

The basic intent of this thesis lies in proposing a meaningful direction of developing cultural content by combining Asian traditional dance forms which hold cultural closeness in common historically. For this study, this paper selected Oyangseon(五羊仙; 'Five Taoist Hermits on Five Sheep'), a Korean court dance of Chinese origin as an example as the Oyangseon story is commonly found in ancient Vietnam and China as well as Korea. Its original narrative is a mythic story that five hermits had come down to ancient Vietnam region riding on five sheep of five colors to bestow 6 ears of milets to people. Later, the story was spread to other regions to be reformed into Woljeongjeon(越井傳; Vietnam), Choi Wee(崔?; China) and Oyangseon(Korea) that have different plot and background. While Woljeongjeon and Choi Wee were adapted into novels that describe the hero Choi Wee's mysterious adventure to be repaid his father's previous devotion to ancient King's shrine. Meanwhile, the epic narrative of Korean Oyangseon proves the modification of the original myth by adding a Seowangmo(西王母; a Chinese mythic heavenly queen) motif while it was enacted as a court dance to praise king's long life and pray country's prosperity following Confucian concept. Based on this historical lineage of Oyangseon story, I searched for the possiblity of constructing a cultural content program by combining the Oyangseon dance of three countries. While there was Oyangseonmu(五羊仙舞) in China which was recently composed by referring to Korean Oyangseon, any traditional dance item based on Oyangseon story was not available in Vietnam. Thus, I tried to propose the Vietnam Dance College to choreograph a new dance item with Woljeongjeon story while using the traditional dance technique, music, costume, etc. of Vietnam as most as possible. As a result, I could display a direction of developing a cultural content by staging three countries' dance items based on Oyangseon story at Korean National Haneul Theater in Oct 2016.

• Journal of architectural history
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• v.13 no.1 s.37
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• pp.35-51
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• 2004

The object of this study is upper class house in Yang-dong village with the purpose of spatial-sociological study of traditional Korean architecture. Space is the basic element of architecture and is fundamental for understanding architecture. Space, however, can be better understood through its social context rather than through its physical or psychological attributes. Space exists in a society, providing the physical environment which frames it Social environment affects the thoght of people who are members of that society. Space is built by the people in a society and is affected by their thought. Spatial-sociological study can explain a mutual relation between people and space through context. It defines characteristics of space based on mutual relations which exist among the people, the culture of society and the environment of society but also having a sociological component, study of architectural space should consider the social context. Since architectural space is built on social and cultural bases, to understand it requires various methods of study Spatial-sociological analysis is one alternative. Using space syntax, this study analyzes houses in Yang-dong village by not only defining attributes of individual houses, but also common attributes of houses in the village. Based on common attributes of houses in the village, the attributes of Yang-dong village houses can be re-defined within the social context. the results from a spatial-sociological analysis of upper class housing of the Yang-dong village are as follows; (1) Related to confucian ideas in Chosun Dynasty : A house has a dualistic center organized with 'an-chae' and 'sarang-chae'. 'an-chae' space is organized unsociably from outside. (2) Related to various space pattern of Yang-dong village House in the Chosun Dynasty period :As variations in the types of space pattern, the village house exhibit different attributes.

• Journal of the Korean Institute of Educational Facilities
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• v.18 no.6
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• pp.33-43
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• 2011

The Korean academics of classical learning, Seowon which from the middle of Joseon Dynasty was complexly reflected in "the illustration of Taiji(太極圖說)" Five-Elements school(陰陽五行說), "Zhou Yi(周易)" and a theory on spherical heaven and square ground(天圓地方) which based on orientalism. Also the theory of Xiangshu Xue(象數學) was a significant factor to decide the size(number of facade module) of Seowon architecture. So, in this study, how the oriental thought was adopted and reflected in existing 21 Seowon in South Korea. The size of Seowon architecture was adopted a theory of combination with heaven, earth and human(天地人三合論) that based on the theory of Xiangshu Xue on "the illustration of Taiji" and "Zhou Yi". "Zhou Yi" was the central thought of Confucian culture in Joseon Dynasty, with which Seowon space was divided into two, ancestral rites space and lecture space. It coincides with balance of yin(陰) and yang(陽), Five-Elements(五行) and four seasons(四季節). In lecture space, lecture hall is relevant with the water(水) and winter, and front tower structure or outer three-door is the fire(火) and summer. Also, central garden means the soil(土) and center. Thus, the size and spatial composition was planned with the philosophy, "the illustration of Taiji", Five-Elements school and a theory on spherical heaven and square ground. Yin and yang has an idea of the heaven and earth, and Five-Elements has an idea of direction and season with which spatial composition of Seowon could be set. And the numeral meaning on the theory of Xiangshu Xue established an ideal background for spatial composition of Seowon architecture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.29-41
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• 2012

This study's objective is to inform people of the value and identity and to understand the cultural landscape characteristics of coastal village forest, which have not been studied in-depth in previous studies. This study was conducted by selecting 10 village forest sites in the southern coast of Gyeongsangnam-do, Korea and the present state of forests were investigated through bibliographical and on-the-spot survey, as well as interviews with local villagers. The following points(characteristics of traditional culture, practical characteristics, scenic characteristics) are the important factors for analyzing cultural landscape characteristics of coastal village forest verified through the study. First, The coastal village forest in the village commons is mental space for the local community affected by folk belief rather than confucian backgrounds. Second, The coastal village forest is a reasonable space contriving economic efficiency and solving the real problems facing the coastal village. Third, The coastal village forest identities should be understood the land use around village and behind mountain from the sea of wide range rather than confined to just a forest consisting of trees. This study's significance is to make the basic data and to enhance the value of the coastal village forest unnoticed. In addition, the subjects of the study should be extended to the east and west coastal village forests and subsequent research should be conducted to notification the characteristics and differences of each coastal village forest.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.127-143
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• 2010

This research was made on the interpretation of cultural landscape elements which is shown at nature management around Gyeongcheondae managed by Udam Chae Deug-gi, scholar in Joseon dynasty. Naming the nature management and natural features not only reflected on the formation toward the view of nature by the contemporary intellectuals, but influenced on the fashion of garden culture. Udam Chae Deug-gi dwelt in the riverside of Sangju, Kyungbuk as the characteristics of hermitage and managed landscape and had a willing to live a life free from worldly cares. The Gyeongchundae 28 landscapes, which was managed by himself, represent that natural features are named on the basis of neo-confucian principle and loyalty and he imposed symbolic meaning on landscape management by practically translating his aesthetic consciousness to reality; the name of detailed landscape is largely 'loyalty to Ming dynasty and to king's order and loyalty', 'Taoism' and 'Management will of landscape' by the life of metaphor and enjoyment, and symbolizes 'Searching for learning'. In addition, by selecting 10 out of 28 landscapes around Gyeongcheondae, lyrically describing the landscape by representing the change of time, season and the climate which is the scenic term of Great 8 Sosang views in fashion at that time focusing on the place he strolled or enjoyed watching himself; it can be seen that such moves are related with the landscape management in fashion in order to understand microcosmic providence with the change of natural environment. Therefore, Udam Chaedeug-gi is regarded as the neo-confucian view of nature for which any value scholars in Joseon dynasty have to own - 'loyalty' and 'integrity' - he usually emphasized himself to name the natural features and overcome the darkness of society comparing the landscape management around Gyeongchundae he lived a life free from worldly cares to the situation of Joseon dynasty when a transition times between Ming and Chung comes from China.

• Current Research on Agriculture and Life Sciences
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• v.24
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• pp.1-8
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• 2006

When tea trees were introduced to Korea peninsular from China? Historically, Mr. Taeryum, an envoy of Shilla dynasty brought tea seeds from China during Tang dynasty and the seeds were planted at Jiri Mt. by the order of King Heungduk at AD828. During Koryo Dynasty(918 1392), Buddhism spread rapidly all over the country and the tea culture reached its highest stage of prosperity. At the Chosun Dynasty, however, the ceremonial drinking of tea vanished almost completely due to the flourishing Confucian tradition, a kind of substitution of Buddhism. But a few people have supported the traditional tea culture by themselves. Since the independence of Korea soon after the World War II at 1945, Korean War have been exploded at 1950. After economic evolution have been succeeded at 1980, the cultivation area of tea trees has been increased about 2,000ha and the cultural tradition of tea drinking has become popular again at a tea consume quantities amounted to 100g per capita at 2004. The northern limited area of tea plant is lined on the southern part of Korea peninsular. It is very small region compared to China about one million ha and to Japan over 60 thousand ha. It is problem not only the area of tea fields but also the methodology of tea cultivation, for examples without clonal cultivars and mechanical systems. WTO treatments was discussing with Korea, China and Japan government at 2005. Green tea custom is very high at 514% in Korea. If three countries will be agreed the imported tax will be cut off, the Korean tea farmers will be confused because of unstable situation of tea markets. All most of tea farmers should be made the tea fields by seeding not clonal propagation. Because of clonal cultivars have not developed in Korea, there have not been the research institutes for tea plants and manufactures before 1992. Now there are three research institute of tea in Korea; Tea Experiment Station at Bosung of Jeonnam Agricultural Research & Extension Services, Mokpo Experimental Station of National Institute of Crop Science, and Green Tea Cluster Institute of Hadong. Mokpo and Hadong Research Station were established at 2004 and at 2005 but Bosung Station was established at 1992. Seven clonal tea cultivers were selected at Bosung Station; Bohyang, Myngsun, Chanlok, Sunhyang, Mihyang, Jinhyang and Ohsun until 2004. Mokpo Experimental Institute was started the tea provenance testing about 4 provenances: Kangwon-do, Jeonlabuk-do, Jeonlanam-do, and Kyungsangnam-do. Korean new tea cultivers should be selected because Koran wild tea population have been high genetic variation. If tea breeding research will be successful to select new clonal cultivers, the tea farmers of Korea will be stable after WTO treatment with each country.