• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• Journal of architectural history
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• v.18 no.6
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• pp.65-84
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• 2009

This study was to analyze the philological character of Huangdizhaijing(黃帝宅經). Huangdizhaijing is a first stage scriptures of YangzhaiFengshui(陽宅風水) which is the firstly mentioned book in Sikuquanshu(四庫全書). Huangdizhaijing is an obligatory book to read to understand the palace of ancient dynasty as well as general housing of people. Huangdizhaijing measured housing conditions divided into Yangzhai(陽宅) and Yinzhai(陰宅). The contents succeeded traditional Yangzhaiguan(陽宅觀) which values direction(方向) and Jiri(吉日). Thatis, classifying Yangzhai into 24 directions based on Qi of YinYang(陰陽之氣) theory, general contents of Huangdizhaijing explains regulatory rules and propitious day in accordance with the Yangzhai mathematical principles and archaeology through Jixiongshenshalun(吉凶神煞論). Huangdizhaijing includes the kernel of understanding the chinese architect system and housing culture because it describes close reciprocal influences between man and house. It seems that the author of Huangdizhaijing is not the emperor but he was represented by descendants who systemized the idea of Huangdizhaijing in Yangzhai shu(陽宅書). Being there many of documents presented by emperor like Huangdineijing(黃帝內徑), It is counted that the reason of the representing emperor is to show off its origin has long and authoritative history. It seems that the preserved period of writing Huangdizhaijing is Tang(唐) dynasty, but counting that various Yangzhaishu prevailed, Huangdizhaijing's contents has much in common with Dunhuangben(敦煌本), and it valued Menfazhidu(門閥制度) of Weijinnanbeichao(魏晉南北朝) dynasty, the many of the contents of Huangdizhaijing should be formed before Tang dynasty. The exiting editions of Huangdizhaijing could be divided into generally 8 kinds:(1) Zhengtongdaocangben(正統道藏本) (2)Yimenguangduben(夷門廣牘本) (3)Jindaimishuben(津逮秘書本) (4)Shuofuben(說?本) (5)Gujintushujichengben(古今圖書集成本) (6) Sikuquanshuben(四庫全書本) (7)Xuejintaoyuanben(學津討原本) (8)Dunhuangben(敦煌本).

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.35-77
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• 2016

All humans are subject to death, and this creates a motivation to construct theories regarding divine immorality (神仙思想) in order to satisfy the human desire (慾望) for eternal life (長生) and the avoidance of death(不死). In the concept of Earthly immortality (地上神仙) from Daesoonjinrihoe (大巡眞理會), devotees do not carry out their work in a deep mountain ranges far removed from human society. Instead, they cultivate themselves in Dao from within the human society (自身修道), chant incantation to benefit others, aspire towards immortal status (神仙), and promote harmony between divine beings and humans (神人調和) all without ever leaving human society. In the Yeoju Headquarters of Daesoonjinrihoe, members created a new place called a "Dojang (道場 temple complex)" to live as immortal humans in the here and now while they chant incantations (呪文) as an act of participation in the Immortal Realm of the Later World (後天仙境). Some key religious and fengshui (geomancy) oriented symbols used within the Yeoju Headquarters of Daesoonjinrihoe appear as follows: first, Cheonggye Tower (靑溪塔) represents faith in traditional astrology (星宿神仰) and reverence for the God of the Nine Heavens (九天上帝). Second, Daesoonjinrihoe (大巡眞理會) emphasizes the Saturn associated earth element from five phases (五行土星) and this represent the Later World due to numerological associations. Third, the Fengshui of the Yeoju Headquarters of Daesoonjinrihoe is a highly propitious (吉地) and also accentuates the Saturn associated earth element from five phases. Fourth, Yeongdae (靈臺) in the Yeoju Headquarters of Daesoonjinrihoe faces west where Jeungsan will come accompanied by other gods (神命). Fifth, the Yeoju Headquarters of Daesoonjinrihoe is in charge of property and receives happiness and prosperity (福祿) through its Fengshui. The Yeoju Headquarters of Daesoonjinrihoe is an earthly paradise for immortals (地上天國) forged to achieve the ultimate purpose of transforming its members into the Dotong (道通, those enlightened in Dao and thereby successful in their every endeavor) of the Later World. In accordance with Daesoon thought, the Saturn associated earth element from five phases is positioned in the middle of incantations, and Yeongdae, other architecture, and landscaping has all been arranged to correspond with Daesoon geomancy and numerology (後天數理).

• Journal of Environmental Science International
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• v.13 no.2
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• pp.109-116
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• 2004

Nagan walled town is located on an axis connecting symbolic places, which is a lucky place from the Fengshui point of view because a mountain sits to the rear and a body of water sits to the front. It represents the environmental development of cultural space by blending folk belief, religion, social systems, adminstration facilities and living culture buildings. Therefore, it has a sustainable cultural view connected with a formed or formless religious view and an artificial view (walls, government buildings, living houses, cultivated lands, etc.) in a natural landscape. Environmental design techniques, enlarging the meaning and value of living on a mental level, can be found in the arrangement of space composition and settlement of Nagan walled town. The organised spaces of government and residential areas were constructed within the wall with the view of searching for lucky places (from best, better and good places) in order to construct ecological networks according to the outlooks of space and settlement.

• Journal of Korean Society of Rural Planning
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• v.5 no.1 s.9
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• pp.87-94
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• 1999

The purpose of this study is to find through the algorithm of traditional region theory how nature has been recognized and occupied and harmoniously used by human beings. As seen Korean traditional villages, the natural elements such as mountains and streams in Yongdam are more remarkable than the artificial elements. The people in the village regards a radius of 4-12 km as their territory and an ideal space harmonized with natural landscape. The landscape structure of Yongdam shows traditional fengshui form and has a all the characteristics that Korean rural villages have. The landscape elements, such as mountains, rivers, plains, trees, soil color, etc. characterize Yongdam village and make the landscape of Yongdam a unique place. Traditional region theory is to study an emotional reaction to the quality of life, and landscape of a settlement. And it should be a basic theory to understand the whole landscape.

• Journal of the Korean Institute of Landscape Architecture International Edition
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• no.1
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• pp.219-222
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• 2001

The planning of the central green space (residential park) in a residential quarter is an effective way of increasing public space in the process of urban development and urban renewal. It is regarded as an important technical project in the detail plan of a residential quarter in order to create a better environment in the residential quarters. The scale of a residential park, normally not less than 5000㎡, is defined according to the land-use conditions and the local population. The site should have easy access for the residents, and fit into the surrounding landscape and Fengshui whenever possible. It should also satisfy various leisure needs of the local residents at all ages. The design of the park should be friendly to the residents'interests, hobbies and aspirations. The artistic style of the landscape is to emphasize on delightfulness, harmony and warmness.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.4
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• pp.40-48
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• 2011

Mt. Hee-yang is located in Mungyeong-si, Gyeongsangbuk-do, South Korea. Through the analysis and interpretations of twenty-two different ancient writings which covers Mt. Hee-yang, and three times of field studies, I tried to analyze the cognition of our ancestors in those days regarding Mt. Hee-yang. Since Mt. Hee-yang goes very deep in the mountain range, Mt. Hee-yang was recognized as appropriate place for seclusion or operating Byeolseo. From the era of Silla, in terms of Fengshui, Mt. Hee-yang was also interpreted as an image of either a phoenix flying into the sky(鳳凰登天) or a valley of a phoenix and dragon(鳳巖龍谷). This cognition comes from its formations of topographical features, and continued to the era of Joseon Dynasty. The purposes of excursion were to retrace the course of predecessors, to attain one's long-cherished desire to visit, or to enjoy holidays. From the analysis of Mt. Hee-yang's visitors, the average social status of them is lowered a lot around the end of Joseon Dynasty, compared with the early period of Joseon Dynasty. Studying the visitor's route of Mt. Hee-yang, I could see the places that are highly-recognized were the top of Mt. Hee-yang, Seonyudong(仙遊洞), Bakundae(白雲臺), Yayuam(夜遊岩). Mt. Hee-yang was recognized as Sun-kyung(仙境) where Sin-seon(a taoist hermit with miraculous powers; the sage of old) lives, and mostly it was main destination of visit while Bakundae(白雲臺) was perceived diversely on each visitor because of its strange scenery.

• Journal of Korean Historical Folklife
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• no.44
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• pp.39-70
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• 2014

"Seonweon Bogam" was made for the purpose of delivering information on the tomb of members of the royal family of the Joseon Dynasty. Accordingly, it covered all of Sando making a pictorial expression of the tomb. But its value has been doubted as it is roughly expressed and different from the picture of the actual scene. But "Seonweon Bogam" is the only book that covers Sando of all the kings of the Joseon Dynasty but contains the elements making it possible to estimate the possibility that the original Sando might be used in making Sando. Accordingly, it is a high time to make an in-deep study of this. This study attempted to investigate Sando included in "Seonweon Bogam" with a focus on the expressive style. For this purpose, it sought to analyze seven elements such as the exposure, the legend, locational information, direction, waterway and road, expression on water and Fengshui(風水) terminology. As a result, the following conclusion was drawn: Sando concerning the tombs of members of the Joseon Dynasty was continually made. It was made in two ways such as the way of drawing the scene on spot and the way of imitating the existing made material. And it could be estimated that there is a possibility that Sando of "Seonweon Bogam" might be copied by the figure with only a little expertise about Sando but on the basis of several materials about the existing Sando of the royal family.

• Journal of the Korean Institute of Landscape Architecture
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• v.50 no.2
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• pp.127-137
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• 2022

In this paper, we have examined Seo Yu-gu's concept of rural home landscaping by reviewing the contents in Wonrim·Ganso in Hyungbipochi. The origin of his concept of rural residential landscaping reflects the Joseon Fengshui perspective following Bokgeo Sayo. Keeping in mind the requirements for living environment based on the Joseon Fengshui perspective, Seo Yu-gu interpreted Jiangjiuyuanji and introduced the components of ideal living that he had obtained from it in ways applicable and suitable to rural homes in Joseon. Jiangjiuyuanji, which contains the natural elements such as mountains, water, fields, and trees, could have been well received by Joseon scholars. As Seo Yu-gu explained in Sangtaekji, it had all the components of Nakto. In sum, constructing the hedges with three layers to promote the safety of rural residents and protect the food sources, utilising water sources for rural homes in various ways, and creating a beautiful courtyard Seokgasan and ponds were Seo Yu-gu's ways of reproducing the requirements for Nakto described in Jiangjiuyuanji such as a safe living environment surrounded by mountains resembling a lotus flower castle, a plentiful water source, and a beautiful natural environment based on the principle of 'Bokgeo Sayo'. In other words, through the content of his writing Wonrim·Ganso, he was articulating his thoughts on how to realise the ideal living conditions described in Jiangjiuyuanji in ways applicable to rural homes in Joseon. In the extended context of Imwon gyeongje ji, such deliberation of Seo Yu-gu shows a glimpse of the goals and practices he pursued through it. The content of Wonrim·Ganso in Hyungbipochi truly manifests Seo Yu-gu's approach to and understanding of Chinese literature. Moreover, his suggestions for application in rural Joseon villages verify the orientation and practical goals of Imwon gyeongje ji as he stated in the preface that 'the book was written specially for Joseon'.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.12
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• pp.8394-8399
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• 2015

The paper studies on the site and space composition of Lee Ha-Bock's traditional thatched roof house. The house is located at a site with back to the mountain and facing the water and the rear and front mountains formulate a shape of Myungeonhyung(a sleeping dog figure) with HyungGug theory of Pungsu. The house has ㄱ shaped Anchae, ㅡ shaped Sarangchae and Gwangchae. Those are formulate ㅁ lay out followed the land form. Through the research I found the house shows a typical traditional farmhouse in the middle of Korea of Josen period. Nowadays there are many large Giwajip(tile roofed house) of Josen period is remained but only a few thatched-roof house is lived. In this situation, the house has considerable architectural values as a traditional thatched roof house.