• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.101-122
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• 2004

When people discuss the continental cultural elements in the ancient East Asian culture, people always attach great importance to the two major cultures of Confucianism and Taoism, but offer little explanation to the significant influence of the theory of yin and yang, the important philosophical base of the two major cultures. The theory of yin and yang, existing as the theoretical source at a profounder level, possesses philosophical connotations that are always embedded into the mainstream of thought, religions and customs, displaying its unique glamour in its unique way. Its influence is more than that, however. It has exerted far-reaching influence on and is of significant importance to the development of the ancient culture of East Asia. This article aims at exploring this field of study. After the erudite scholar of The Five Classics made a voyage to the east in the early sixth century, The Book of Changes, the most important Chinese ancient classic expounding the theory of yin and yang, started to circulate among the Japanese court, via Baiji in the Korea Peninsula. As a result, the theory of yin and yang found its way to Japan. Examining the spreading channels, we learn that the theory's dissemination was largely related to the activities of Buddhist monks. Shoutoku Prince, regent of Japan at the time, was himself an enthusiastic supporter of Buddhism and was excelled in the study of The Book of Changes and the theory of yin and yang. In the Twelve Ranks System and Seventeen-article Constitution promulgated by Shoutoku Prince, the influence of the theory of yin and yang and of the theory of the five elements can be visibly discerned. This obviously proves the sublime status of the Chinese theory of yin and yang in Japan, thanks to the victory of the political clique that adored Buddhism. In the shaping course of ancient Japanese culture, the theory of yin and yang served as an important philosophical source of its development. Mythology based on Kojiki and Nihon Shoki, two earliest Japanese books that exist today, record mythological stories about the emergence of the Japanese nation. The notion about the birth of heaven and earth and the forming of Japanese Shinto, expressed in the mythological stories, not only tell us the source and historical progress of the Japanese nation but also the nation's world outlook in the transition from barbarian period to civilized period, as well as the basis for its philosophical thinking. All these were marked with profound influence of the Chinese theory of yin and yang. The theory of yin and yang, as one of the ancient Chinese academic thoughts, was accepted asa political belief when it first spread to Japan. The emergence and establishment of both the Mikado system and the centralized regime in ancient Japan drew largely on the theory of yin and yang and adopted it as an important philosophical basis to deify and aggrandize the "imperial power" so as to protect the authority of the imperial ruling and consolidate the established regime. Following the continuous strengthening and expansion of the centralized state power, the theory of yin and yang was further employed, and gradually "hidden" in Japanese culture with the passage of time, finally becoming the edge tool of ancient Japanese Mikados in exercising political power and controlling the country.

• Journal of English Language & Literature
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• v.58 no.5
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• pp.903-941
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• 2012

This essay examines Edward Said's Culture and Imperialism focusing on the concepts of 'culture,' 'empire,' and 'nation'. The approach is critical, theoretical, and historical rather than explicatory. Consequently, the range of the essay is not limited to Said's own explanation and argument about Western imperialism and its culture presented in the book. In doing this, this essay finally purposes to be a discursive resistance to the current global empire, the United States, via a critical reading of Said's work. Said's notion of culture is set upon to disclose the function of culture as an apparatus of ideological consent of the dominated to the dominant. When applied to imperial practice, Western culture functions to subject the colonized to the colonizer. Said's geographical approach to imperialism complements the historical understanding of imperialism. Imperialism is not only the practice of Western-centered historicism but also the spatially mutual interaction between the West and the rest of the world. Along with European imperialism, Said poses the current global empire of the United States as his main target of criticism. Said's problem is that he takes the United States as a nation-state. When examined, the United States is not a nation-state, but today's empire. The empire in the appearance of the nation-state United States does not work for the interest of the American nation, that is, the American people. The empire is the transnational and postnational political and economic institution that works for the interest of global capital. In order to resist the current global empire, this essay suggests that the building or restoration of nation-states with its basic principle of people's sovereignty is in need.

• Nuclear Engineering and Technology
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• v.51 no.6
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• pp.1696-1707
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• 2019

This paper conducts a qualitative policy analysis of current challenges to safety culture and security culture in Southeast Asia and emerging best practices in Northeast Asia that are aimed at strengthening both cultures. It analyses lessons, including strengths and limitations, that can be derived from Northeast Asian states, given the long history of nuclear energy in South Korea, China and Japan. It identifies and examines best practices from Northeast Asia's Nuclear Security Centres of Excellence in terms of boosting nuclear security culture and their relevance for Southeast Asia. The paper accentuates the important role of the State in adopting policy and regulatory frameworks and in institutionalising nuclear education and training programmes to deepen the safety-security cultures. Best practices in and challenges to developing a nuclear safety culture and a security culture in East Asia are examined using three frameworks of analysis (i) a comprehensive nuclear policy framework; (ii) a proactive and independent regulatory body; and (iii) holistic nuclear education and training programmes. The paper argues that Southeast Asian states interested in harnessing nuclear energy and/or utilising radioactive sources for non-power applications must develop a comprehensive policy framework on developing safety and security cultures, a proactive regulatory body, and holistic nuclear training programmes that cover both technical and human factors. Such measures are crucial in order to mitigate human errors that may lead to radiological accidents and nuclear security crises. Key lessons from Japan, South Korea and China such as best practices and challenges can inform policy recommendations for Southeast Asia in enhancing safety-security cultures.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.3
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• pp.113-127
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• 2005

From the ancient times, incense was used for various usages including a means of beauty expression with flavor, a medicine for disease treatment and a device for religious event or ritual. The period of T'ang was the times when cultural and material exchanges with foreign countries were very actively made under the political openness of the Chinese nation. Here the exchanges were made mainly through inland trade, called Silk Road(絲綢之路) and marine trade routes, Incense Road(香料之路). This indicates that incense was one of the main items actively traded at that time. In addition, literatures of the T'ang period show that in the Chinese nation, a wide range of classes from the imperial family to the public used incense for many different purposes. This suggests that the culture of incense was deeply prevailed and very socially significant in T'ang. This study investigated social factors that promoted the incense culture of T'ang and the applications and types of incense widely used in the period of T'ang. First, influential religions and the openness of sex culture were main social factors that made incense culture flourish in the period of T'ang. Above all, two main religions of the Chinese nation, Buddhism and Taoism became secularized under political protection by the imperial family. As Buddhism was popularized, the Buddhist ritual of incense burning made a contribution to making public incense culture. Providing its doctrines of eternal youth and eternal life, Taoism necessarily used incense to form a Taoistic climate. The flourishment of the foresaid religion in T'ang added more fuel to that of incense culture in the Chinese nation. The openness of sex culture brought about the Inauguration of the empress, improvement in female position and free relationships between man and woman. It was accelerated by sexology as a method of eternal youth provided by Taoism. The opened culture also developed the culture of kibang where female entertainers called kinyeo consumed lots of incense for decoration and sexual desire stimulation. These open climates of T'ang society made a great contribution to making incense culture, especially for decoration, prevailed throughout the Chinese nation. Second, types of incense prevailed and widely used in the period of T'ang included olive incense, germander(廣藿香), olibnum(乳香), myrrh Resinoid(沒藥), jia Xiang(甲香), clove(丁香) and Shen xian(沈香), all of which were imported from foreign nations and had various applications. Specifically, olive incense, germander(廣藿香), olibnum(乳香) and myrrh Resinoid(沒藥) were used for religious purposes while, jia Xiang(甲香), clove(丁香) and Shen xian(沈香) for the purposes of religion and decoration. In conclusion, a number of social factors including political, religious and medical purposes and the openness of sex culture set fundamentals on which the culture of incense was extensively developed and established as a social trend in T'ang. In the Chinese nation, incense culture was not just an option for taste, but a part of life style social members needed to know. People of T'ang not only enjoyed incense mainly for purposes of religion, pleasure and make-up, but also had the wisdom to know various effects of incense, curiosity about such new things and the will to imitate and pursue alien culture, resultantly flourishing incense culture. Thus the culture of incense represented many social aspects of T'ang.

• Journal of Ginseng Culture
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• v.1
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• pp.11-27
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• 2019

The Jurchens, the ancestors of the Qing Manchus, had lived scattered in Manchuria and had made their living mostly on ginseng gathering and animal hunting. Their residential areas, rich with deep forest and numerous rivers, provided great habitation for all kinds of flora and fauna, but not so proper for agriculture. Based on their activities of foraging and hunting, the Jurchens developed a unique social organization that was later transformed into the Banner System, the most distinctive Qing military institution. By the sixteenth century, that the external trade brought considerable changes to Jurchen society. A huge amount of foreign silver, imported from Japan and South America to China, first invigorated commercial economy in China proper, and later caused a huge influence on Ming frontier regions, including Manchuria. In the late sixteenth century when the tradition of foraging and hunting encountered with silver economy, the Jurchen tribes became unified after years of competition and transformed themselves into the Manchus to build the Qing empire in 1636. In 1644 the Manchus succeeded in conquering the China Proper and moved into Beijing. Even after that, the Manchu imperial court never forgot the value of Manchurii ginseng; instead, they paid great efforts to monopolize this profitable root. Until the late seventeenth century, the Qing court used the Banner System to manage Manchurian ginseng. The banner soldiers stationed in Manchuria checked unauthorized civilian entrances in this frontier and protected its ginseng producing mountains from the Han Chinese people. All the process of ginseng gathering was managed by the institutions under the direct control of the imperial court, such as the Imperial Household Department, the Butha Ula Office, and the Three Upper Banner in Shengjing. Banner soldiers were dispatched to the given mountains, collect the given amount of ginseng, and send them to the imperial court in Beijing. The state monopoly of ginseng was maintained throughout the eighteenth and nineteenth centuries under the principle that Manchuria and its natural resources should be guarded from civilian encroachment. At the same time, Manchurian ginseng was considered as an important source of state revenue. The imperial court and financial bureau wanted to collect ginseng as much as they needed. By the late seventeenth century as the ginseng management by the banner soldiers failed in securing the ginseng tax, the Qing court began to invite civil merchants to ginseng business. During the eighteenth century the Qing ginseng policy became more dependent on civil merchants, both their money and management. In 1853 the Qing finally ended the ginseng monopoly, but it was before the early eighteenth century that wealthy merchants hired ginseng gatherers and paid ginseng tax to the state. The Qing monopoly of ginseng was in fact maintained by the active participation of civil merchants in the ginseng business.

• Journal of the Korean Society of Food Culture
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• v.12 no.2
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• pp.155-172
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• 1997

In the age of the three Kingdoms, Silla, Kokuryu and Baekjae were built Confucian Shrine (Kukhak or Taehak) after BC 2-4 century Confucism propagated from China. It means 1600years' history of Saugc-Zeuhn Rites of an Imperial ceremony to honor Confucius in Korean peninsula. For Chosen dynasty age passed by Koryo dynasty carried out mainly Confucian policy, in Sungkyunhwan of Mun-Hyo (Confucian Shrine) traditional rites in memory of Confucius are observed twice a year in spring and autumn for 600 years of the 112 memories Tablets to Confucius and the other famous Confucius scholars. (his disciples and Korean Confucian scholars) Wine, food, and silk are offered, and incense burnt before the tablets of confucius and the other scholars while traditional music is played and ceremonial dances performed. Traditional rites are observed primarily for the purpose of reminding students and other attendats of the teaching of Confucius. It is to have got it firmly into young Korean head that humanim, family, courtesy, order modesty and practical morality are more important than any thing else. And also now we need to reappraise, fundermently recognize rehabilitute and transmission the traditional foods Korean sacrifical rituals culture by Korean characteristics culture, Through the historical background we can recognize how much the Confucius thought and education effect deeply Korean sociaty even upto now to Korean popular life. At the same time confucism became fixed to Korean traditional thought and culture. Specially Sauge-Zeuhm Rites is based on Korean sacrificial rituals culture and Korean dietary life generally through this study we can see and presume the changes and transmmision of foods and cookey methods from BC ages.

• The Research Journal of the Costume Culture
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• v.25 no.3
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• pp.340-358
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• 2017

The purpose of this study is to fundamentally examine the vests of the robes "Daeraebok" and "Soraebok" of the Korean Empire from the 1876 Port Opening to the 1910 annexation of Korea to Japan. Among the collections of different robes of the Korean Empire which belong to various universities and institutions, only the vests were surveyed. The shape of the vests in the Korean Empire were single-breasted and double-breasted. Most V-necklines and vests with a shawl collar look like a tailored collar, where the collar outline was shaped like a notched and picked collar, which is a mix of the step collar and roll collar of the 19th century. The rear center line was not flat, but inclined to a triangle. All vests of the robe Daeraebok were equipped with gold buttons, and those of the robe Soraebok had black satin buttons. The tailoring characteristic is that the front has a different material (dark black wool) from the back (black silk). This characteristic is expected to be an important basic piece of information in the restoration and reproduction of the vest, which was worn during the imperial period, especially to reveal its shape, characteristics and composition. This characteristic can also be used as data of cultural contents based on Korean modern history.

• Korean Institute of Interior Design Journal
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• v.15 no.5 s.58
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• pp.273-280
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• 2006

Recently our country highly evaluate cultural value of modern construction. Before and after Japanese imperial period, diplomatic equipment, commerce equipment and brand-new modern construction of Japan and Western came into our country coercively. Especially, modern construction placed in center of the city, as previously stated, was a construction field of historical disgrace. So it leaves alone or transforms to high technology because of well located. Selctive reception of the past makes difficult to know about rightful modem, furthermore it is difficult to expect rightful future. Accordingly, I write this. paper for the purpose of presenting the space application blueprint of 'Jung Myung Jeon' of modern construction designated as the cultural properties in Seoul. According to the project, 'Jung Myung Jeon' will do a role as the keyword which is important connects a past and a present time it presents. Then modern construction 'Jung Myung Jeon' which has a culture value will develop continuous with the city.

• Journal of architectural history
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• v.25 no.1
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• pp.23-32
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• 2016

This paper is to clarify on the Characteristics of the Layout of the Hue, the Capital of the Nguyen Dynasty in Vietnam, based on a close study of historical records. The results of this study are as follows: Hue was organized according to the traditional capital system of China, whereas the city wall was built Western-style called Vauban. It can be said that the construction of Hue was the result of reflecting both the regional situation that was under the influence of the Chinese culture and the situation of the time that required military facilities based on new technologies. The Axis of Hue oriented to southeast and the location of the government facilities related to way of construction, using the existing facilities. Some facilities that must be located within the imperial city were built its outside. Because facilities for ancestor worship was more important. The facilities for ancestor worship was able to get confirmation that Nguyen Dynasty was successor of ruler who dominated the country.

• Cross-Cultural Studies
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• v.31
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• pp.177-196
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• 2013

This paper is the study of literary modernism school(新感覺派 xinganjuepai), appeared in the early 20th century in China and Japan. This literary modernism, developed in Japan in the 1920s, was developed in China after 10 years in the 1930s. Chinese literary modernism was influenced by the Japanese school. However, the following occurs the difference in modernism caused by background of the two countries. Japanese school of literary modernism was formed by a backlash against the proletarian literature. The rivalry between Japanese proletarian literature and literary modernism occurred in 1920's. Literary modernism in China occurred in the course of the development of the proletarian literature, as part. In addition, China's literary writers of modernism have expressed their support proletarian literature for the position. This difference between the two countries can be caused by the difference of historical background (imperial and colonial) in early 20th century.