• The Journal of Korean Medical History
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• v.26 no.2
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• pp.161-174
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• 2013

"Genealogy of the Royal family"(璿源錄) is Genealogy of Choseon Royal family in the year 1681. This literature contains all childs of concubine from Choseon Royal family. So "Genealogy of the Royal family" is basical source for studying medical bureaucrat in the Middle Era of Choseon. The age was first period that Child of concubine is been allowed to take the civil service medical exam. All Samuisa(三醫司) medical bureaucrat from the Royal family was born in child of concubine. Refer to sundry records, medical bureaucrat were childs of concubine from upper echelons of government or childs from lower echelons of government. They got married to same class.

• Journal of the Korean Society of Costume
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• v.5
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• pp.141-152
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• 1981

Various ceremonial flags were of great importance to the rulers who wished to have the absolute authorities for governing the people. Perhaps nothing indicated the ideas, thoughts and symbols of a certain period and people than the ceremonial flags. The ceremonial flags used in the old China and Korea took the shapes of the heaven and the earth, representing the social backgrounds and thoughts. This study was limited only to the discussion of the heaven-shaped patterns of the ceremonial flags. The 28 constellations of the heaven, in the Oriental way of thinking, were considered to express the immortal powers of Providence and the political domination of the earth. Hence the Polaris, the center of the heaven, symbolized the whole family of king, prince, child born of a concubine and royal harem. Among the constellation pictures were those of Han period, wall painting of old tombs in Koguryeo kingdom and old Japanese kingdom. Referring to the Emperor's ceremonial flags in Daemyeongjibyei, symbolic meanings changed historically and the complete systems of the ceremonial flags were established in Song period when the divine person was drawn on the flags. Animals concerned properly with the particular star and the shapes of the star were both drawn on the flags in Won period and only the shapes of the particular star in Myeong period. In the Imperial enthronement of Kojong the ceremonial flags might be made by the examples of those of Myeong period and remains are now found at Changdeok Palace, which need a further study because the references in detail are not available.

• Journal of the Korean housing association
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• v.24 no.6
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• pp.93-101
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• 2013

This research purposes to understand architectural aim which the owners of buildings in the Doa-Rak-Dang block pursue through the history of family and construction. Moreover its other purpose is to find the design concepts which were selected to achieve the aim and the design elements which were applied to realize the design concepts. To accomplish the objects, it got rid of a stationary viewpoint but it approached with a dynamic viewpoint which can read the changes in the steps during various periods. Through the 100-year history of construction, the architectural aim of the Doa-Rak-Dang block is to establish the tradition of the Ok-San-Pa family to get over the social limitations of the family of a child by a concubine which began from Lee, Eun-Juk's mistress. The design concepts which were used by the owners of the Dok-Rak-Dang block to achieve the purpose are the extension of public territory and the enrichment of territoriality which have social-political, economical and symbolic means. The geometric applications such as axises and regulating lines were the design elements which were chosen to fulfill the concepts. If the establishment of the architectural aim and design concepts, the process of selecting and constructing proper design elements, and the geometric application in the process are the design principles of the Doa-Rak-Dang block, the principles can be summarized as the geometric applications of axises and regulating lines interacting as the standard of the extension of public area.

• The Journal of Korean Philosophical History
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• no.59
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• pp.215-240
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• 2018

In this paper, the contents about funeral rites in "the Book of Etiquette and Ceremonial"(儀禮) were compared to those in the books of Hundred Schools of Thought. The most direct and systematic document related to funeral rites is "the Book of Etiquette and Ceremonial". Some of its contents had been reflected in the books of Hundred Schools of Thought, such as "Zuo Zhuan", "Mozi" and "Xunzi", while others didn't agree with one another. It happened because some contents had been already reflected in the books of Hundred Schools of Thought in the process of establishing scriptures about manners including the ancient "Book of Etiquette and Ceremonial", and because, on the contrary, the contents of the books of Hundred Schools of Thought had become included in the scriptures about manners by following Confucianism. First, the basic contents of Chapter 'Mourning Clothes' in "the Book of Etiquette and Ceremonial" were generally reflected in the books of Hundred Schools of Thought, and there are many contents in common. Most prominently, three-year-mourning for parents and a king had been enhanced in Confucianism commonly. Although Mohism opposed Confucian luxurious and long funerals (厚葬久喪), the mourning clothing system in "the Book of Etiquette and Ceremonial" can be said to have been people's universal understanding until the Spring and Autumn period at least. In addition, it has been verified that there were differences in the mourning clothes depending on the one who wore them was an adult or not both in "the Book of Etiquette and Ceremonial" and the books of Hundred Schools of Thought. On the other hand, many arguments in the contents about funeral rites reflected in the books of Hundred Schools of Thought were different from the rules in "the Book of Etiquette and Ceremonial". In particular, the mourning clothes for parents reflected in the books of Hundred Schools of Thought showed that there were differences depending on social positions, which was dissimilar to the regulations in "the Book of Etiquette and Ceremonial". Also, different from the mourning clothes system for parents and a king, the system for a wife and a concubine was dissimilar to the rules in "the Book of Etiquette and Ceremonial" in many ways. Since the regulations of Chapter of 'Mourning Clothes' in the present version of "the Book of Etiquette and Ceremonial" suggest different mourning clothes and periods depending on who wears the mourning clothes and what social position the deceased had, it seems difficult to implement them strictly historically as well as at those times. Especially, while the funeral rituals for a child was relatively clear based on the parent-child relationship of "affection" and those for a king and parents were plainly regulated and emphasized, the rules of those for a vassal and a wife were absent or ambiguous in many cases. Therefore, the term of "the Theee Bonds"(三綱) appeared first in Dong Zhongshu(董仲舒)'s "Luxuriant Dew of the Spring and Autumn Annals"(春秋繁露) that reflected the ideology of political ethics of Han Dynasty(漢代), but regarding its contents, it can be said to have been already reflected in "the Book of Etiquette and Ceremonial".