• The Journal of Korean Philosophical History
• /
• no.30
• /
• pp.7-36
• /
• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• (The)Study of the Eastern Classic
• /
• no.70
• /
• pp.157-183
• /
• 2018

Mokjae Lee Samhwan's "MaengHoEum" is the three poems of the Chinese quatrain of 5word 7poetry created according to the previous age. This poem is distinguished from the poem of the general "MaengHoHaeng" series because of it was created in the form of modern-style poetry of series, not a poetry of 5word or 7word or length phrase in a poem. The "MaengHoEum" of MokJae seems to have been built around 1801year when he was 73 years old. Therefore, his "MaengHoEum" can be called an allegory poetry or a society poetry and his poetry can be said that it was created under the criticism of the corrupt political power of the contemporary society, and the 'fierce tiger' which appeared in his poem refers to the factions of Noron Byek line which was the ruling power at that time. However, if you look at the "MaengHoEum" of MokJae, you will see a criticism of the real world, but the feeling is not intense or the description is not concrete. Although his poetry depicts the absurdity of the present reality, but he does not show positive criticism of reality or strong resistance. This characteristic, which can be seen in his poem "MaengHoEum", is the result of the study he pursued for the his life and is thought to be due to the weight of reality. The contradictions of the time of the Mokjae were never silent to him, but on the other hand he could not reveal his own struggle on the surface of the poem. Between his descendants, influenced by his actions, and the stinging gaze watching him, he had no choice but to end his feelings internally.

• Conservation Science in Museum
• /
• v.25
• /
• pp.51-62
• /
• 2021

The Belt with Rhinoceros-Horn Ornaments(known as a seodae in Korean) from the family of Princess Deokon's descendants housed in the National Hangeul Museum underwent emergency treatment for a special exhibition in 2019 upon the request of the National Hangeul Museum. Priority was given to the restoration of the original form of the severely damaged belt and the repair of its detached horn ornaments. Prior to the conservation treatment, researchers conducted a theoretical study of the belt with rhinoceros-horn adornments to learn the names of its structural components and the changes in form that the type experienced by period, thereby establishing a plan for conservation treatment and setting a direction. Among the belts worn by officials from the Joseon dynasty, rhinoceros-horn ornaments were attached to those of officials of the first rank and were considered the most precious behind the king's belt with its jade ornaments. The rhinoceros horn adorning the belt is classified into three categories according to quality. This belt has horn adornments of the highest quality, falling under the "grape design" category with dark brown dots concentrated in the center. The belt has a rectangular shape and lacks a buckle, reflecting a popular form from the nineteenth century. The structure of the belt was identified over the process of conservation treatment, offering information about its method of production. In addition, comparison of the relic with belts with rhinoceros-horn ornaments depicted in Joseon-period portraits of officials allowed the identification of changes in formal features and the detailed structures of belts with rhinoceros-horn ornaments by period. It confirmed that the belt subject to conservation treatment shows the features of belts with rhinoceros-horn ornaments produced in the nineteenth and twentieth centuries.

• Animal Systematics, Evolution and Diversity
• /
• v.36 no.4
• /
• pp.354-362
• /
• 2020

A common snapping turtle Chelydra serpentina inhabiting North America is internationally protected as an endangered species. It is known that the individuals of common snapping turtles were imported to South Korea as pets, and after being abandoned, some inhabit the natural ecosystem of South Korea like wild animals. No genetic survey has yet been performed for the common snapping turtles imported to South Korea. Hereby, cytochrome c oxidase subunit I (COI) information, which is 594 bp long, was determined for a total of 16 C. serpentina individuals, of which one was found in nature, twelve legally imported and their descendants, and the other three were provided from the Kansas Herpetological Society, USA. The obtained data were combined with thirteen COI sequences of C. serpentina retrieved from NCBI GenBank for the subsequent population genetic analyses. The results showed that there exist five haplotypes with high sequence similarity (only three parsimoniously informative sites). In the TCS and phylogenetic analyses, all the examined C. serpentina samples coincidently formed a strong monoclade with those collected mostly from Kansas State, USA, indicating that the imported ones to South Korea are from the central North America. In addition, there found the amino acid changes and the high degree of nucleotide sequence differences between C. serpentina and C. rossignoni with some important morphological characters. It is expected that the present results could provide an important framework for systematic management and control of exotic snapping turtles imported and released to nature of South Korea.

• Journal of the Daesoon Academy of Sciences
• /
• v.25_1
• /
• pp.25-85
• /
• 2015

In this study, source criticism (an establishment of authentic text) of the Hyun-Mu Sutra(玄武經) among different editions is studied and an attempt of a new interpretation appropriate to that is attempted. The Hyun-Mu Sutra, a scripture written in 1909, began to communicate with the world through the religions of Jeungsanism. In particular, it was remarkable that The Hyun-Mu Sutra was absorbed as canon textbooks Jeonkyung(典經), the Scriptures of Daesoonjinrihoe, The Fellowship of Daesoon Truth(大巡眞理) from a loner and secret pull-out of heritage traditions. However, this scripture though written in 1909 and more than 100 years has passed, remained in a state unestablished authentic text. The Hyun-Mu Sutra is the scripture consisted of 25 pages by the religions of Jeungsanism[Gang Il-sun 姜一淳(1871~1909)]. 33 page type of Hyun-Mu Sutra has been distributed in the world until now the authentic text of The Hyun-Mu Sutra. However, as a result of the examination, diagnostic scripture(病勢文) was found to have been added by descendants. After a review of authentic text of The Hyun-Mu Sutra, it concluded that there is no diagnostic scripture in primary The Hyun-Mu Sutra. Though The Hyun-Mu Sutra is a booklet of a small amount, the notation and expression is so unique, it has been in secrecy to read its contents. Interpretation way of The Hyun-Mu Sutra up to now can be summarized in two as follows. 1) approaches by I-ching 2) approaches by ten celestrial stemps and twelve earthly branches(10干12支). Approaches by I-ching among this sometimes was supplemented with Buddhist classification methods. Nevertheless, these studies can be evaluated limited because it fails to secure authentic text of The Hyun-Mu Sutra. In this study, the contents of The Hyun-Mu Sutra was examined itemized by focusing on the following four points. 1) The icon of The Hyun-Mu Sutra(玄武經符) is similar as normal talisman(符籍) but it has other features. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and size or location used in text is not in uniform. 3) letters in scripture were pointed and points were stamped in the left and upper and lower characters. 4) "Spiritual poem" (詠歌, the Korean traditional music with a view of elegance as an origin of eco), and the music with the Five-Sounds[宮Gung, 商Sang, 角Gak, 徵Chi, 羽Wu) were related. As a result, content analysis of The Hyun-Mu Sutra is carried out in the next four points. 1) The icon of The Hyun-Mu Sutra (玄武經符) has been primarily developed by Jeungsan. 2) 'Reverse Fonts'(反書體)[the opposite view of the standard fonts(正書體), reflected in the mirror fonts] and reverse location such as '宙宇' [the reverse of '宇宙'] represents based on a new world based on a forward and reverse I-ching(正易). 3) Dot and neighbor points is a symbolic map that guides the position of lateral new world(後天) and era(人尊) 4) Spiritual poem is the entrance to achieve the Realization of Do(道通). The above can be considered as the results of this study.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.6 no.10
• /
• pp.449-456
• /
• 2016

In this study we recomposed the life story of Min Tatyana who is a Koryo-saram, or in other words, an ethnic Korean residing Kazakhstan. The life story of an overseas Korean, or Koryo-saram to be exact, includes in itself their multi-level identity which consists of the period of the immigration of Koryo-sarams, the special incident of deportation, as well as life as people of the Soviet Union and Kazakhstan, and life as a Korean race. In this study, we were confirmed the texture of the Korean race thought ordinary korean Min Tatyana life who living in Kazakhstan. The life story of Min Tatyana was reconstituted into two stories as "growing up in a multicultural society as Koryo-Saram" and "to live a life as the descendants of independence activist". She was born in historically region Kyzylorda, where living Korean groups and now she is living in Almaty, where living the many koreans ethnic groups of Kazakhstan. Also, her parents were respected to the local residents and her grandfather of husband was famous independent activist. These aspects have helped keep her Korean ethnic identity. The life story of Min Tatyana is personal story and qualitative text, which shows social, cultural background of korean ethnic who living in Kazakhstan. This study is expected to help to confirm the Koryo-Saram characteristics and aspect of their multilayer life.

• SUVANNABHUMI
• /
• v.6 no.1
• /
• pp.107-135
• /
• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

• Journal of Korean Medical classics
• /
• v.12 no.2
• /
• pp.56-71
• /
• 1999

1. In the recohnition of cosmos true form, It is compared to the Boundless(無極) the Great Absolute(太極),Yin and Yang(兩儀) throungh the fertilazation process of spermatozoon and ovum. 2. It is explained that principle of unchange through the Form and Action(體 用) relation of the outer appearances and Number (象數) with matching the number of nine and ten to HaDoo(河圖) and RakSye(洛書). 3. Eigth divinations(八卦) being compared to the human body, Care presevation of pregnancy(養胎) is explained that head forms firstly(Gun-I 1乾一), secondly lung(Tae-E 兌二), heart(E-Sam 離三), liver(Jin-Sa 震四), gall bladder(Son-Oo 巽五), kidney(Gam-Yuk 坎六), intestines and stomach(Gan-Chill 艮七), lastly flesh forms(Gon-Pal 坤八). 4. It is explained that process of physiological change of $\ll$Nei Ching The Natural Truth in Ancient Times$\gg$(內經 上古天眞論) by matching boy at the age of 8 to Gan-divination(艮卦), and girl at the age of 7 to Tae-divination(兌卦). 5. The theory of six sons from Gun-Gon(乾坤六子論) is explained by relation of Apriority Eight-divination(先天八卦) obedience and disobedience-left and right. 6. It is explained that form of the human-body and the relationship of the Heart - the Kidney through the Gam(坎) Li(離) - divination 7. The effort of interpretating time and space of the Twelve Horary signs is explanined by season, direction, Five elements(五行), rise and decline, the Three Sum(三合), the Six Sum (六合), the six crash(六衡)'s relation. 8. the process of change from apriority(先天) to postery(後天) in the book of Changes(周易) is explanined by comparing to the phenomenum of nature and the human body. 9. The Energy Satus(氣位) are different from the direction of Eight-divination(八卦) and the properties of the good or bad of herb-drugs are differnt from the place of production. 10. The rightness of realizating the Overlapping-divinations(重卦) are compared to the phenomenum of nature through the Divination Virture(卦德). 11. The dependence-relations of The Twelve Meridians(十二經脈) are explained by-matching January with liver meridian, February with gall bladder meridian, march with heart pericardium meridiam, April with small intestine meridkan, August with lung spleen meridian, jury with stomach meridian, August with lung meridian, September with large intestine meridian, October with urinary bladder meridianm November with kidney meridian. December with triple energizer meridian throng The Twelve Byuk-divination. 12. The process of menstration cycle is explained by The Month symbolizing-divination(月候卦). 13. Through The Trade(交易) prove the reason of feverish sympotoms to use feverish Drug, mill sympotoms to use mill drug of prescription and Heart-Kidneys Consensus(心賢相交) and through The Change(變易), prove the chill and feverish consensus of forechill after feverish, fore feverish after chill and through. The Non-Change(不易) explain the reason of chill sympotoms to use feverish drug, feverish sympotoms to use chill drug of prscription. 14. Ho-divination(互卦) applicate Jxa Sa(佐使) herb drug match of Kun Sin Jwa Sa() theory. 15. According to the Hyo-position(爻位) match the ages, body form and drug by matching Ehight-divination(八卦) to the human body form and function in medicine and the book of Changes(周易) application emphasize the human body Ehight-divination(人身八卦). 16. Throgh the Order-divination(序卦) explain the rightness of Divination Image(卦象) arrangement and all things take shape by cosmo-energy conseusus(宇宙氣交). 17. Throgh the Mixing-divination(難卦) supply the vacancy of medicine and the book of Changes(周易) relationship in the foreword explian the human energy movements, sleep, vomitting, the energy arrival(逮氣), heart pericardium(心包), lung membrane(肺膜) etc.... Like the above sentence medicine and the book of Changes(周易) theory of scholar Tang on the viewpoint of easten-the way Western appliance(東道西器) researching abyss of medicine impart to descendants, so I think that the achievement of medicine and the book of Changes(周易) study is very excellant and I expect that the study Korean Oriental Medicine(韓醫學) theory by means of medicine the book of Changes(周易) reference, will be accelarated.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.34 no.1
• /
• pp.118-128
• /
• 2016

The purpose of this study is to present efficient methods of preserving and managing the fish shelter forest in Mulgun-ri on the southern coast of Korea on the basis of its humanistic, sociological and ecological characteristics. The study object is Korean natural monument No. 150, which is presumed to have been forested by descendants of Jeonju Lee Family who settled there, and village rituals are held every October to pray for the peace of the village. The forest is managed by Namhae-gun as a historical and cultural resource as well as its disaster-preventing, economic, and environmental and ecological functions. The linear form of the area is $23,962.6m^2$ and farmland(48.5%) and urbanization area(38.2%) are extensively located in its periphery area. Actual vegetation was sub-classified into three types of land according to use pressure and whether or not damage was done: land where its stratification was formed; land where it was restored, and the land where it was damaged. Plant communities were sub-classified into Aphananthe aspera community(I) and Zelkova serrata community(II) which had a low use pressure; Z. serrata-Chionanthus retusa-A. aspera community(III) and A. aspera-Z. serrata community(IV) which had a high use pressure; and Celtis sinensis-A. aspera community(V) whose underlayer was damaged by use. Fragmentation of the forest is under way and its inside vegetation growth is hampered due to the installation of traffic and resting facilities such as the through roads costal roads, wooden-deck walkways, parking lots, washstands, etc. As a restoration management plan for this, the following were required: an establishment of preferred restoration area; a selection of restoration vegetation species; and an appropriate restoration method. The damaged area($7,868.2m^2$) will have to be set up as the preferred restoration area; seedlings of restored vegetation species should be raised with dominant species within the forest(i.e., Z. serrata, A. aspera, C. sinensis, and C. retusa) as their 'mother trees' for the benefit of for the next-generation forest; and sub-tree and shrub layer should be complementarily planted with 5 and 115 trees(unit $100m^2$) respectively to facilitate the formation of a multi-layered vegetation structure. In addition, resting facilities scattered inside the forest should be demolished; and indiscriminate use of them should be controlled; management and monitoring should be carried out so that the area can be preserved and restored as a deciduous broad-leaved forest.

• Journal of The Korean Association For Science Education
• /
• v.36 no.2
• /
• pp.203-219
• /
• 2016

The purpose of this paper was analyzing the contents of life science area in elementary science textbooks according to Korean science curricula change to get suggestions for the advancement of science curriculum. The framework of content analysis was developed by revising TIMSS 2015 life science evaluation framework. The results of this research were as follows: 'The differences of living things and non-living things appearing in the first grade mostly were not included in the 1st, the 6th and the 2009 revised curricula. Contents emphasizing rural life were appeared from 'Teaching themes period' to the 2nd curriculum period, disappeared from the 3rd curriculum period until the 2009 revised curriculum. Contagious disease was emphasized in all elementary grades in the 1st curriculum period, which reflected a social phenomena emphasizing health and hygiene after the Korean War. Mostly fungus was included until the 7th curriculum period and bacteria and virus were added from the 2007 revised curriculum period. The way of improving health was emphasized continuously.' The differences of living things and non-living things should be included in elementary science curriculum for the correct 'life' concept formation of elementary students. 'Strategies for helping the living of descendants' and 'the heredity of animal and plant' which were appeared in the lower grades, should be included at the higher grades with greater depth. The incoming elementary science textbooks also need to include science contents about evolution in greater depth, along with human health.