• 한국의사학회지
• /
• 제26권2호
• /
• pp.161-174
• /
• 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.

• 복식
• /
• 제5권
• /
• pp.141-152
• /
• 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.

• 한국주거학회논문집
• /
• 제24권6호
• /
• pp.93-101
• /
• 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.

• 한국철학논집
• /
• 제59호
• /
• pp.215-240
• /
• 2018

이 글은 "의례"에 보이는 상례 관련 내용을 선진 제자서의 내용과 비교한 것이다. 고대 상례에 관련된 가장 직접적이고 체계적인 문헌은 "의례"이다. 이것은 내용상에서 "좌씨전", "묵자", "순자" 등의 선진 제자서에 반영된 것도 있고 반면에 상호 어긋나는 내용도 있다. 이러한 상황이 발생한 이유는 고대의 "의례"를 비롯한 예경(禮經)이 성립되는 과정에서 일부 내용이 이미제자서에 반영되기도 하고, 반대로 제자서의 내용이 후대 유가에 의해 예경에 편입되었기 때문이라고 생각된다. 우선 "의례" 상복 편의 기본 내용은 선진 제자서에 대체로 반영되어 있고 공통적인 내용이 많다. 대표적으로 부모와 군주를 위한 삼년상은 유가에서 공통적으로 선양한 것이다. 비록 묵가에서 유가의 후장구상(厚葬久喪)에 대해 반대하지만, "의례"의 상복제도는 적어도 춘추시기에 이르기까지 사람들의 보편적 인식이었다고 할 수 있다. 또한 "의례"와 제자서에 반영된 내용에서 공통적으로 복상(服喪) 대상이 성인인가의 여부에 따라 상복에 차이를 두고 있음을 확인할 수 있다. 한편 선진 제자서에 반영된 상례 관련 내용은 "의례"의 규정과 다른 주장도 많다. 특히 제자서에 반영된 부모를 위한 상복은 "의례"의 규정과는 달리 사회적 지위의 다름에 따라 차이가 있음을 보여준다. 또한 부모와 군주를 위한 상복제도와는 달리 아내와 첩을 위한 제도는 "의례"의 규정과 다른 내용이 많이 보인다. 현행본 "의례" "상복" 편에 나열된 규정은 복상 주체와 대상의 신분에 따라 상복과 상기를 달리하기 때문에 당시에는 물론 역사적으로도 엄밀하게 시행되기 어려웠을 것으로 생각된다. 특히 "친친"의 부자관계에 기초해서 자식을 위한 상례는 비교적 분명하고, 군주와 부모를 위한 상례는 명확히 규정되고 강조된 반면에 신하와 아내를 위한 상례는 규정이 없거나 모호한 경우가 많다. 따라서 "삼강"(三綱)이라는 용어가 한대(漢代) 정치윤리 이념을 반영한 동중서(董仲舒)의 "춘추번로"(春秋繁露)에 처음 보이는 것이지만, 내용상으로는 이미 "의례"에 반영된 것이라 보아도 무방할 것이다.