• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.42 no.1
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• pp.22-34
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• 2024

The following are the results of this study, which examined changes in the size of the burial mounds of the 61 Joseon Dynasty royal tombs and the perception of the formative aesthetics of the burial mounds' elevations. First, the diameter of the burial mounds of the Joseon Dynasty royal tombs at the time of their construction was 7.08 to 10.78m. Among the three types of burial mounds, the formal burial mounds with a folding screen-like stonework were large, the burial mounds without stonework were mostly small, and the burial mounds with railing stone-like stonework varied in size. Second, the highly intensive management and repair activities from the Joseon Dynasty to today changed the size and shape of burial mounds. As a result, the size of the burial mounds is now 7.30 to 16.70m. Third, compared to the construction time, the diameters of most of the burial mounds with railing stone-like stonework and without stonework mostly increased. At the same time, there were cases where the diameter of the burial mounds with folding screen-like stonework decreased. Fourth, while the change in the height of the burial mounds with a folding screen-like stonework was small, that of the other two types was large, which is deemed to be in the same direction as the change in the burial mound diameter. Fifth, the perception of the ideal burial mound during the Joseon Dynasty was confirmed because the elevation of the burial mound described in 「Gaesu Dogam Uigwe (Renovation Office Protocol)」 is higher than the information recorded in numbers. Sixth, the Cultural Heritage Administration's managers chose more diverse burial mounds as ideal shapes than the expert group. The burial mounds most frequently selected by the Cultural Heritage Administration staff were lower in height than those selected by the expert group, showing a managerial tendency. In contrast, the expert group preferred the shape of the burial mounds with a high height and a rounded top.

• Journal of the Korean Institute of Landscape Architecture
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• v.48 no.3
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• pp.22-33
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• 2020

Sign system is one of the most widely used guide media in scenic spots. It plays vital role in introducing cultural values of destinations to tourists with better visit experience. The purpose of this study is to derive the influence factors of the sign system of Mount Tai scenic area for tourists, analyze the satisfaction of tourists, and provide suggestions for the sign system of Mount Tai Mountaineering Road to improve tourists' satisfaction in the future. The evaluation items of Mount Tai Mountaineering Road sign system were derived from the previous studies and then subdivided comprehensively. Survey by questionnaires was carried out to obtain the influence factors. In order to understand the satisfaction degree of tourists, fuzzy comprehensive evaluation was implemented. The research results of this study are summarized as follows. First, four influence factors of the sign system on Mountaineering Road of Mount Tai were concluded as the interpretation content, appearance modeling, interpretation methods and layout management. Second, the order of weight values of influence factors was the interpretation content, appearance modeling, interpretation methods and layout management respectively from high to low, which means that tourists paid more attention to practicality and aesthetics. Third, the satisfaction degree of the tourists on the sign system was different. The satisfaction level for the three factors (interpretation content, appearance modeling, layout management) was good, while the satisfaction for interpretation method was medium. The reason was that it failed to deepen the understanding of tourists on the natural and cultural values of Mount Tai Mountaineering Road. These results indicate great significance to provide theoretical basis for the later readjustment and design of the sign system and to improve the overall satisfaction of tourists on tourism experience.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.73-84
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• 2014

This research has conducted historical data analysis and on-site investigation on Chungam Pavilion and Seokchun Valley in Bonghwa. Based on the results, the original planting form was identified, and the vegetation management were drawn up. The results of this study can be summarized as follows. First of all, The Book of Seokchun states that there used to be forest trees such as pine tree, saw-leaf zelkova and maple tree, and flowering trees such as peony, royal azalea, rose, chrysanthemum, and lotus, planted around Chungamjeong. Around Seokchunjeongsa, there used to be boxwood, bamboo, maple, peach, gooseberry and peony planted in the area. Through this discovery it can be realized that the vicinity of Chungam Pavilion and Seokchunjeongsa provided not only the grand aesthetics of four clear seasons, but also planting landscapes with various symbolistic significance and meanings. The description of the planting situation in the historical records offers a useful reference for future vegetation management in Chungam Pavilion, Seokchunjeongsa and surrounding valleys. Furthermore, it holds critical value in the identification of planting pattern in late Chosun dynasty. Second, the planting landscape in and around Chungam Pavilion and Seokchunjeongsa will have to be maintained as described in the historical records The Book of Seokchun. Also, the once famous colony of pine trees in the area is gradually reducing in its scale, which calls for active management measures such as elimination of broadleaf trees.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.4
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• pp.44-55
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• 2012

This study is to interpret how landscape aesthetic characteristics of moderation, which is the point of human-oriented neo-confucianism vision, are projected to the landscape organization of a Dodong-SeoWon, known for its overflow to neo-confucianism grounds and standards among domestic SeoWon. The aspects of neo-confucianism discussion in the shape of Dodong-SeoWon with the beauty of from and contents dominating the landscape of Dodong-SeoWon different from constructive completeness as 7 external and internal landscape organization including placement, circulation, setting, vista, fencing, naming, and decoration are as follows. The left direction of Dodong-SeoWon, part of external organization, is the result of landscape organization that emphasized the stage of moderation through the unification of man and nature by naturalizing natural direction to human-oriented directions. Important aspects to rule external orders and standards of Dodong-SeoWon are principles of one classes based on ranks and bilateral symmetry that is the unity of setting and circulation landscape organization from penetrating the spirit of moderation with no bias. By securing territoriality by fencing the unity of verticality and horizontality, the landscape organization to reach moderation is expressed. Meanwhile, Suwoloo(水月樓) perceived on the floor of central assembly hall, the formation of time frame from roof piles of Hwanjumun(喚主門) as well as pilars of Jungjeongdang(中正堂), and rime link method inducing visual balance and openness through segment, combination, and others are vista organization that show the ideality of unique neo-confucianism building. Also as part of landscape organization contents. semantically, building name including arrangement from Taegukdoseol, ideological naming following the name of Ssanggye-SeoWon, which is the former body, the name of the hall symbolizing the transfer of neo-confucianism enlightenment, impartiality with no bias, as well as Geoinjae(居仁齋) and Geoijae(居義齋) based on olympic, are also results of applying neo-confucianism standards. Additionally. the SeoHoe(瑞花) expressing the change of IleumIlyang(一陰一陽) on the stylobate of Jungjeongdang, Saeho(細虎) which goes up and down, as well as Simul made of four dragons, are artistic expression of the moderation that symbolizes the harmony of ying and yang with no exceeding or insufficiency. Humorous and unique rocks and stones evenly arranged in all spots of Dodong-SeoWon are to promote anti-strict organization by offsetting the image and external order of the lecture hall as strict as it is, and this is very ironic as it is the other landscape organization in different dimension as well as the expression of moderation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.61-72
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• 2014

Throughout analyzing and construing the words, contexts, and expressive languages used for depicting the pine tree in the novel "Honbul" written by Choi, Myung-Hee the symbolism of the pine and folksy languages used for scenery can be condensed as written below: First, it is explicit that the scenery-words for illustrating the pine tree in "Honbul" are emerged through diverse means methods and expressions. Namely, the reference forms of the pine tree and the expressive means of utilizing words portrays the use of the pine are various and subdivided. Second, the scenery-words found in vocabularies and the contexts of "Honbul" imply various symbolic representation. They not only perform to describe inherent image and symbolism of the pine, but they work for reifying the image of "Honbul" in the narrative structure in "Honbul" as being intrinsic scenery-word. Third, the scenery-words used for expressing aesthetics emerge as synesthetic expressions through the linear beauty and the texture of the pine as well as through five-senses. Forth, on the basis of the inherent symbolism and the image of the pine, the landscape of the background described in "Honbul" deems as a symbolic backdrop. As with then narrative structure of the novel, the pine tree performs as a mediation of the heaven and the earth, god and man, as well as the sacred and the secular. Fifth, scenery-words used for depicting the pine tree are a symbol that represents the spirit and emotion of the character in the novel. Moreover, it is a tool for pursuing the personification of the nature, the deification of the object, and the cosmos of the space. It is also utilized as a device that definitize the ideational image applied to express the landscape of the background of the novel. As mentioned above, the expressions, vocabularies and textures about pine tree represented from "Honbul" are expected to be the beginning of understanding the landscape-images and landscape-languages of pine in not only the setting for this novels, Namwon but also the entire districts of Korea.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.160-171
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• 2018

This study aims to find an original form of temple flower decoration patterns, considering floral lattice pattern as a view element composing temple landscape. To that end, we analyzed and interpreted the form and symbol expressed in the floral lattice pattern at Nahanjeon of Seonghyel Temple at Yeongju, Gyeongsangbukdo. The front side of Nahanjeon windows shows a sculpture with 176 pure patterns in a form where two squares are in sequence. The basic concept of main front door (the inner gate of Nahanjeon) frames is considered the design language of lotus pond that symbolizes "square land" in traditional gardens. The four leaf clover and arrowhead are water plants discovered in areas nearby ponds, which are a realistic expression conforming to the water ecology of lotus pond. The lotus, which is the most important plant at the main front door, indicates purity, a non-stained state, and the world of the lotus sanctuary, which is the land of blissful happiness in Buddhism. The lotus expressed in the floral lattice pattern is spread in a diverse form, containing the features of creation and destruction, showing the landscape character of the "One Body of Buddha and Lotus". The expression of flying birds such as kingfishers and egrets is an ecologically aesthetic idea to infuse dynamism and vitality into a seemingly static aquatic ecosystem. The floral lattice pattern contains lotus pond scenery showing symbiosis of animals(i.e., dragons, frogs, crabs, fishes, egrets, wild geese, and kingfishers) and plants(i.e., four leaf clovers and arrowheads), which are symbols of relief faith for longevity, wealth, preciousness, and many sons. The pattern is not just an ecological aesthetic expression but a holistic harmony of ecological components such as growth and disappearance of lotus and its leaves, fitting habitats, symbiosis, and food chain.

• Journal of the Korea Furniture Society
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• v.24 no.2
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• pp.121-130
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• 2013

Nature and technology are very popular themes in the everydayness of modern world. In our industrial age which is based on technology nature becomes an lost origin and basic environment. On the other hand, technology is conceived as future hope and realistic environment. Through 1960s they had been transformed as signs and connoted into furniture design. As signs, they structured environment, organized space, and bred their own aesthetics. In this context, Danish designer Verner Panton presented nature as experiential landscape and Italian designer Joe Colombo expressed technology as amusing machine. What they showed were not real but sign of nature and machine. Nonetheless they were successful to create aesthetic atmosphere and meaningful projects. Also they showed the potentiality that furniture design might include discoursive issues and values. They also extended functional interesting between furniture and body to cultural domain of social viewpoint in behavioral pattern.

• Journal of People, Plants, and Environment
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• v.23 no.6
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• pp.615-624
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• 2020

Background and objective: Urbanization caused a reduction in urban green space and a lack of community spaces. An attempt to solve these problems, urban gardens, have become popular and are currently being implemented in various downtown areas. However, urban gardens have some inadequate aspects from a visual or landscape perspective. The goal of this study was to examine the possibility of an aesthetic and productive garden space by introducing cultivation methods through the planting system design process. Methods: The design process using plants was classified and presented to suggest the importance of the landscape and aesthetic value. An urban garden space was designed according to the perspective of 'production scenery' and 'participation aesthetics'. According to the characteristics of the plant, urban gardens were divided into vertical type (corn, millet, sorghum), climbing type (kidney bean, cucumber, bitter gourd), and runner type (melon, watermelon, peanut). After classifying plants according to the shape of the root, the structure supporting climbing was installed and the crops were cultivated in an upright form with a tunnel. Results: In the designed cultivation, each crop cooperates, without invading each other's space. Compared with the conventional cultivation, there was little difference in production, and management was made more convenient since weed outbreaks were effectively suppressed while runner type crops cover over the land's surface. Since the positions of each crop are clearly distinguished, the aesthetic value is improved by offering a sense of rhythm with a balanced design. Conclusion: The results suggest that the cultivation methods through the plant system design process have aesthetic as well as productive value, and the design using plants, an infinite living resource, could lead to an expansion of the design field. Moreover, it would enable a sustainable symbiosis between industry and environment. There is potential for the design industry to make significant progress through collaboration with agriculture, horticulture, and landscape architecture.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.45-53
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• 2013

The purpose of this thesis is to identify the gardening method of Mus${\bar{o}}$ Soseki by looking into his works. Through this research, life and religious values of Soseki were studied, which gave a better understanding of the garden architect as an individual and seeker of religious truth. Among his works, the most widely known-four ponds, Eiho-ji, Erin-ji, Saiho-ji and Tenryu-ji were studied. The research found that based on the Zen of Buddhism, Soseki symbolized various philosophical ideas into space structures. In addition, through two gardening components, stone buildings and tributaries, he specifically materialized related themes. An absolute religious aesthetics of the creator could be found in the stone buildings that expresses the world of Buddhism and the Chinese letter 'Sim'(heart)-shaped tributaries. By experimenting new method away from a Chinese-style Japanese garden which was widely popular during his time, Soseki devised a garden as residential quarters of a high priest that can be set aside entirely for Zen-study, which became to represent Japanese garden style. If Soseki's gardening method had not been adopted, Japanese gardens could not have been developed as a personal garden that contains symbolic concepts. Unfortunately, in this study, to think of another Zen monk and Mus${\bar{o}}$ Soseki did not study is to compare. also the study on how another Zen monk and Mus${\bar{o}}$ Soseki's compare has to be continued.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.1
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• pp.52-64
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• 2015

This research traced the characteristics of the semantic landscape, construction intent, landscape composition, and geomantic conditions of the area subject to the research based on the research methods of 'field investigation, document studies, and interviews,' centering around the entire area of Gokseong Hamheo-pavilion (Jeonnam Tangible Cultural Assets No. 160). The result of the research, specifically revealing the forms and methods by which the reciprocal view of nature and landscape composition appearing in the landscape of the entire area of Hamheo-pavilion, as part of the analysis and interpretation over the view-based construction characteristics and position of the entire area of Gokseong Hamheo-pavilion, can be summarized as follows. First, Hamheo-pavilion is a pavilion built as a resting area and as a venue for educational activities in 1543 in the nearby areas after Gwang-hyeon Sim founded Gunjichon-jeongsa for educational activities and dwelling purposes at Gunchon at the 30th year of King Jungjong. Gunchon, where Hamheo-pavilion and Gunjichon-jeongsa is located, exhibits the typical form having water in the front, facing Sunja-river(present Seomjin-river), and a mountain in the back side. Dongak-mountain, which is a guardian mountain, is in a snail-type form where cows leisurely ruminate and lie on the riverside, and the Hamheo-pavilion area is said to be an area bordering on one's way of enjoying peace and richness as it is a place with plentiful grass bushes available for cows to ruminate and lie down while sheppards may leisurely play their flutes at the riverside. The back hill of Hamheo-pavilion is a blood vessel that enters the water into the underwater palace of the turtle, and the building sitting on the turtle's back is Hamheo-pavilion, and the Guam-jodae(龜巖釣臺) and lava on the southern side below the cliff can be interpreted to be the underwater fairly land wanted by the turtle.6) Second, Hamheo-pavilion is the scenery viewpoint of Sungang-Cheongpung (3rd Scenery) and Seolsan-Nakjo(雪山落照, 9th Scenery) among the eight sceneries of Gokseong, while also the scenery viewpoint of Hamheo-Sunja(2nd Scenery) and Cheonma-Gwiam(天馬歸岩, 3rd Scenery) among the eight sceneries of Ipmyeon. On the other hand, the pavilion is reproduced through the aesthetics of bends through sensible penetration and transcendental landscape viewed based on the Confucian-topos and ethics as the four bends among the five bends of Sunja-river arranged in the 'Santaegeuk(山太極) and Sutaeguek(水太極, formation of the yin-yang symbol by the mountain and water)' form, which is alike the connection of yin and yang. In particular, when based on the description over Mujinjeong (3rd Bend), Hoyeonjeong(4th Bend), andHapgangjeong(2nd Bend) among the five bends of Sunja-river in the records of Bibyeonsainbangan-jido(duringthe 18th century) and Okgwahyeonji(1788), the scenery of the five bends of Sunja-river allow to glimpse into its reputation as an attraction-type connected scenery in the latter period of the Joseon era, instead of only being perceived of its place identity embracing the fairyland world by crossing in and out of the world of this world and nirvana. Third, Hamheo-pavilion, which exhibits exquisite aesthetics of vacancy, is where the 'forest landscape composed of old big trees such as oak trees, oriental oak trees, and pine trees,' 'rock landscape such as Guam-jodae, lava, and layered rocks' and 'cultural landscape of Gunchon village' is spread close by. In the middle, it has a mountain scenery composed of Sunja-river, Masan-peak, and Gori-peak, and it is a place where the scenery by Gori-peak, Masan-peak, Mudeung-mountain, and Seol-mountain is spread and open in $180^{\circ}$ from the east to west. Mangseo-jae, the sarangchae (men's room)of Gunjichon-jeongsa, means a 'house observing Seoseok-mountain,' which has realized the diverse view-oriented intent, such as by allowing to look up Seol-mountain or Mudeung-mountain, which are back mountains behind the front mountain, through landscape configuration. Fourth, the private home, place for educational activities, pavilion, memorial room, and graveyard of Gunji-village, where the existence and ideal is connected, is a semantic connected scenery relating to the life cycle of the gentry linking 'formation - abundance - transcendence - regression.' In particular, based on the fact that the descriptions over reciprocal views of nature regarding an easy and comfortable life and appreciations for a picturesque scene of the areas nearby Sunja-river composes most of the poetic phrases relating to Hamheo-pavilion, it can be known that Hamheo-pavilion is expressed as the key to the idea of 'understanding how to be satisfied while maintaining one's positon with a comfortable mind' and 'returning to nature,' while also being expressed of its pedantic character as a place for reclusion for training one's mind and training others through metaphysical semantic scenery.