• Journal of Power System Engineering
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• v.17 no.3
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• pp.99-110
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• 2013

As the Western technologies have been introduced to our culture since the modern age. We have uncritically accepted Japanese style terminology for new things without reflection on the relations of concept, language and fact. Concept is the basis of human thinking and also a criterion of distinguishing what we see and hear. Thus, establishment of concept and naming are important once new technologies or objects are created. In the study, we will take automobile terminology which is relatively familiar to us for example in order to explain the importance of naming. We will reflect our reality where the Japanese style terminology and English style terminology for the automobile components and structures are mixed up and urge the need of establishing the easier terminology. Reorganizing the terminology is also important but automotive engineers and linguists need to work together on ways to translate the terminology into easier ones for common people.

• Journal of architectural history
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• v.10 no.3 s.27
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• pp.45-60
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• 2001

The Tongdo temple have been transformed continuously since its first establishment about 1300 years ago. Nevertheless three critical elements specified by 'Jajangyulsa', founder of the temple have not varied over the times but rather strengthened and strongly combined. All elements and doctrines of the religion coexist and form a harmony within the whole of the temple. This researcher examined what changes, or combinations, in spatial formation were sought for such unique structures of the Tongue temple by focusing mainly on the Sangrojun area of the temple to obtain the following findings. First. unlike a work by a Japanese researcher 'Sekino Tadashi', the east yard of the main building was found located on the section line which corresponded to the separation line of Yungkuncheokdo(營建尺度=measure running) from the edge of the Keumkangkyedan(金剛戒壇 =Buddhist platform) embankment to the corner column of the Kamrodang. This was confirmed as a result of the review of photos shown in [Chosun Kojukdobo]. Second, the number of stairs used for the Keumkangkyedan was thought to become three when the temple was firstly restored in 1379 as a result that this researcher reviewed Chinese literature 'DoSun' and [Kyedandokyung(戒壇圖經)], records by 'Lee saek' and 'Jung Shihan', studies of Yungkun measure and actual changes in the temple. Then the temple was forth restored in 1705 when the second of the stairs was changed in area and height and at the same time grounded hard for a space for a Buddhist service. Third, the roof of the main building was probably changed in shape during the Koryo period when the plane structure, furnish arrangement, emphasized front, stone lanterns of the building and political factors of that time were all considered. Fourth, the main building was Initially designed to provide a Buddhist sermon service which was assumedly followed by a similar service at a Keumkangkyedan. Thus the main building had a small window on the northern side which might be opened up to look out or otherwise go outside like a door. However, the window was probably locked up like a surrounding wall since the main building was entirely repaired after the end of Japanese invasion of Korea in 1592.

• Korean Journal of Acupuncture
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• v.35 no.4
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• pp.210-225
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• 2018

Objective : This research is aimed to compare the three sets of Dongin(K-1, K-2, K-3) to Chosun and Chinese acupuncture bronze men, and through literature review of acupuncture points and meridians to see how acupuncture of Chosun affected the Japan's acupuncture bronze men. Methods : Using 3D scanning, we compared the location of acupoints by the proportional bone measurement method of the three sets of Dongin to those of Chosun and China. We also compared the meridians and acupuncture points of the three sets of Dongin to Doningyosodo. Results : Dongin K-1 and K-2 have all the unique characteristics of ChimGuemDongIn. Their heads were made about 30% larger than the location of points by the proportional bone measurement method and their necks were shortened to get the right proportion. Their gender was not specified. Their hands were sticking forward, and knees were slightly bent, and the arms and legs were carefully crafted to record acupuncture points. Dongin K-1 and K-2 marked the meridians and acupuncture points according to Doningyosodo. In particular, BL39 in Dongin K-1 and K-2 has been marked as in ChimGeumDongIn, which is considered to have come from DongUiBoGam. These characteristics do not exist in Chinese acupuncture bronze men. The location of points by the proportional bone measurement method was marked on the right side of the Dongin K-3, while the eight extra meridians were marked on the left side. Conclusions : In summary, Dongin K-1 and K-2 indicate the Japanese history of acupuncture which may have influenced from Chosun.

• Cross-Cultural Studies
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• v.19
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• pp.127-147
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• 2010

Lee Chan's early poems were defined as the world of romance. His second-term poems were defined as proletarian poetry and poems written in prison when he made the romance as the core point through longing and desire for lost world. Maximizing the romance was proletarian poetry. His third-term poems were feelings of the northern countries called the spirit of Lee Chan's poems. He recognized the emotion of diaspora as the tragedy in these poems. It was remarkable time that the poet's tragedy observing and expressing the reality of colony. Afterward he wrote poems related inside withdrawal and war cooperation, finally he wrote poem after defecting to North Korea. Lee Chan showed the romance of desire in early poems and proletarian poems. Then he indicated acute scenery of the tragedy in the late 1930s' poems. In heavy situation, he moved from pro-Japanese literature to North Korean literature. However he didn't throw introspected self-reflection language to himself each his changing. But through several form of garden, he clearly showed consistent of maximizing his utopia sense. The time Lee Chan experienced was an icon which intensively indicated several features of deformed modern Korean poetic history. He was a unique poet who expressed various traces of modern Korean poetry in short time step by step. His path informed that he was a special poet who stepped the trace of many modern Korean poetry's extremes such as romantic poetry, proletarian poetry, prison poetry, pro-Japanese poetry and North Korean poetry. Likewise we can call his life as a grudge return. Because he left hometown, experienced the light and darkness of modern times and returned his hometown.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.31-41
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• 2020

Since its foundation in the unified Silla period, Sunam Temple in Jeollanam-do has well preserved its reputation as a representative temple in Honam. However, during the course of history as the temple went through many changes and development, much of its landscape identity were lost or damaged. At present, we found that some of distinctive features as traditional Korean temple are lost or damaged in Sunam temple and in some cases, Japanese style features were applied which calls for urgent restoration to the original landscape style. We found that vegetation pattern of Sunam temple was quite different from those of traditional Korean temples and garden components were rather similar to Japanese garden style. There are two reasons why these changes occurred to Sunam-temple. The first reason is changes made to the temple by Japanese people during the Japanese occupation period in Korea. The second is the renovation effort of the entire temple in 1976. The study aimed to examine landcape changes of Sunam temple in detail and understand Japanese style landscape components and methods applied to the Sunam temple to untimately understand landscape identity of Sunam temple. On-site research, literature research and interviews with monks were conducted and we found that Sunam-sa Temple was significantly influenced by the landscape style of Japan, and that more Japanese-style landscapes were produced while trying to hide these elements. However, this study was limited in understanding the very original landscape form of Sunam temple before the Japanese coloniral era.

• Proceedings of the Korea Society of Costume Conference
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• 2001.08a
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• pp.34-36
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• 2001

Chirimen (silk crepe) has been one of Japan's most distinctive textiles since times and has gained a reputation worldwide as the supreme example of Japanese costume. It is because of its distinctive quality and features, transcending the history, lacation and lacal of the people who wear this form of clothing, that chirimen has continued to highly valued over a long historical period. There is a wide range of literature on the subject of chirimen written from the standpoints of introducing the various types of material, discussing its history, and looking at the origins of the textile unions. However, most such writings are little more than fragmentary attempts to describe these matters from an empirical and publicity-oriented position. Very little serious research has ever been published in this area. In the present study I examine the features of chirimen. I began by directly interviewing kimono wholesalers, kimono stores and Western-style clothing stores on the subject of chirimen in order to establish a clear image of this fabric. I then went on to examine the subject experimentally in terms of the physical properties of the fabric in connection with the features of this image. In the study of the physical properties of the material, I selected habutae as a silk fabric to offer comparisons with chirimen. Habutae is used frequently together with chirimen in garments such as semi-formal visiting kimono (homongi), kimono in non-color fabric (ironashiji), mouming kimono (mofuku), broad-sleeved kimono (tomesode and furisode), and undergarments such ad juban.

• Journal of architectural history
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• v.8 no.1 s.18
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• pp.63-80
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• 1999

Poet, Yi-sang, born in 1910, originally studied architecture in Kyeong Sung High Technical School. He also experienced an architectural practice in Chosun Chongdokbu (the Government office of Japanese empire in Korea) during 4 years. After resigned the post of architectural engineer in 1933, he became a man of letters. Until his death in 1937, he published the writings hard to understand, which remind us of the works of western avant-garde. Because of the peculiarity and difficulty of his poem and novels, he becomes the object of studies by many critics and historians of literature. And he is estimated as the representative of Korean modernism. This study tries to related Yi-sang's early poems to architectural discourse for the search of 'modernity' of Korean modern architecture. His early poems, which is published in from 1931 to 1933, are worthy of notice because they contained a acute shock derived from radically changed spacial structure, the absolute emptiness of the individual happened in the 1930's Seoul. They also show a different attitude from the writings of Park Dongjin and Park Kilryong, the architects contemporary with Yi-Sang. Compared with their writings, Yi sang's early poems had an insight into the totality of modern culture like western avant-gardes. Therefore Yi-sang's early poems can give us a good base to understand the characteristics of 'modernity' of Korean architecture.

• Journal of architectural history
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• v.20 no.5
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• pp.47-61
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• 2011

This study examined the background and change of building Yeongam eupseong and characteristics and construction method of its spatial structure. The results of this study can be summarized as follows. First, Yeongam eupseong was built for the same purpose of national border defense against the invasion of Japanese army as other Eupseongs were built and it was found first in the literature in the era of King Munjong of Joseon Dynasty with the scale of three gates and 4,369 cheok of castle wall. Such a scale was continued and in particular, according to flat structure, road network and gate position shown in the map, the form and road system of Yeongam eupseong before the 19th century were mostly identical with the current ones. Second, castle wall was built over foundation by using talcum after leveling the foundation soil and castle wall can be divided into outer wall, filling part and inner wall from the section. Outer wall was constructed by inserting and layering pebbles with big irregular stone, filling part was made with talcum and riprap and inner wall with soil in several layers by keeping gradient. This building method showed common features in inserting and layering pebbles for outer wall, use of protruded base and section form compared to Jeollado Eupseong.

• Journal of architectural history
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• v.32 no.3
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• pp.53-62
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• 2023

Jogyeongmyo Shrine is the Sijomyo Shrine of the Joseon royal family. It is a representative building that symbolizes Jeonju, the hometown of the Joseon royal family. This study comprehensively analyzes a variety of literature, old maps, and figures, and it investigates the meaning of Jogyeongmyo Shrine as an architectural example as well as its architectural characteristics. The Jogyeongmyo Shrine was built to symbolically demonstrate the superior virtue of the royal ancestors compared to the ancestors of the gentry. King Yeongjo built Jogyeongmyo Shrine, which he considered his greatest achievement, to raise the status of the royal family and exact loyalty from the vassals. Jogyeongmyo Shrine is a unique example of an ceremonial architecture that cannot be observed in China or the previous Korean dynasties. In addition, its architecture looks different from that of ordinary shrines because both Confucian ceremonies and the function of each building were taken into consideration during construction. Although Jogyeongmyo Shrine was preserved without significant changes until the late Joseon dynasty, major modifications were made in all areas except the main shrine area during the Japanese colonial era.

• Journal of Korean Medical classics
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• v.35 no.3
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• pp.71-90
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• 2022

Objectives : This paper summarizes contents on fish in the Injeji and Jeoneo-Ji parts in the Imwon-Gyeongje-Ji and compares them with those in the Dong-uibogam from a Korean Medical perspective. Methods : Most of the knowledge of fish in the Imwon-Gyeongje-Ji is based on preceding material medica studies such as the Dongui-bogam in Joseon, the Bencao-gangmu in China, and the Hwahan Samjaedohoe in Japan. The influential relationships and the process of change among these knowledge information were examined within the context of each literature's development or through identifiable changes in knowledge on each particular kind of fish. Results & Conclusions : In the Imwon-Gyeongje-Ji, the consisting 16 parts are organically connected, sometimes functioning as cross-references. In particular, the medical contents on the efficacy of fish for treating disease is closely linked to contents on fish ecology and environment as written in the Jeoneo-Ji, which deals with the field of living things. On the more detailed knowledge on about 30 kinds of fish, one could grasp the formation process and changes of East Asian traditional knowledge on fishkind among historical study of influential Chinese texts, new stimulation and methodology through Japanese literature on natural history, and dynamic processes of inheriting and selectively accepting traditional knowledge of Joseon.