• The Journal of the Convergence on Culture Technology
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• v.8 no.3
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• pp.581-587
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• 2022

The water god, Venerable Bhadra, Indian Tammola (Tamla as the 'mol' and 'ju' characters were eliminated) came to Tamla with 900 Arahants(The highest Buddhist monks) around 563-483 BC. It is the propagation of Buddhism through the world's most sacred water (Heiligkeit). The traces of the three surnames of Goyangbu are the first samsunghyeol and the dwelling of the den of Jonjaam(cave of venerable Bhadra) in Yeongsil, giving a glimpse into the era of living in caves. The second is a link that is in line with 3, the basic number in the decomposition of 900 (=3^*3^*100) disciples of Bhadra, considering that 3 and 3 of the three surnames in Goyangbu are three times 9. At this time, 3 is the person of heaven and earth, religiously, marriage, hope, or complete number, and Jeju culture is resting everywhere. For example, 3 of the samsunghyeol, 3 of the 1, 2, 3 Dodong, 3 of the 3 Dado, 3 of the 3 Mudo, 3 of the 3 disasters, 3 of the Goyangbu 3-surnames, 3 of the house Olle Jeongnang and, among 900 (=3^*3^*100) disciples of Venerable Bhadra, the common factor is 3. It is the 'island of 3'. These papers consist of 1 and 2 parts. In Part 1, the name of Tamla came from Tammola, India, and 900 Indian Buddhist Arahants estimated that the three surnames in Goyangbu were the ancestors. Part 2 highlights how the basic principle of jeonganag derived from Indian customs has evolved and is being used in modern mobile communication and DNA gene life science.

• Journal of Ethics
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• no.80
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• pp.51-77
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• 2011

This study aims to explore how to establish any foundation of the value of the unification of the Korean Peninsula in multicultural society of Korea. Its main issue is related to Korean identity of a nation and its shared value among the mulitcultural members, in particular, of North Koreans including defectors, foreign workers, and immigrants of international marriage and their children. For this study, I would utilize a given research of the application of two concepts of culture to multicultural levels by criticizing its limit; as an alternative, furthermore, I would pay attention to the possibility of the concept of emotion in multicultural members. A short feature in a given study of two conceptions of culture in a multicultural society is as follows: the first is to regard it as the patterns of meanings and symbols, which is very useful to understand others or other culture; secondly, to see it as the lasting process of perfection in human life, which makes us recognize ourselves as a member, so to speak, identity. In application it to Korean muliticultural members, however, there are crucial and complicated problems according to the cases of their lives. For North Koreans, firstly, they tend to get the conception of Korean identity in terms of ideological policies and education of North Korean government. This means that they have a strong hatred towards the word multiculture, in the level of recognizing the self-culture. Secondly, North Korean defectors also have the recognition of the self-culture, but their serious problem is discriminative treatments by South Korean in terms of socio-economics, in the process of their settlement. Thirdly, parents and their children in multicultural family can have their identity as Korean. In parents, however, the level is double that they can have both identities of Korean as well as of their countries. The foundation, therefore, of the value of the unification in the Korean Peninsula is closely related to the issue of identity as Korean. To recognize it, it is possible only to consider and reflect all members' lives by applying the dual conceptions of culture to their multicultural lives. That is not of outer system, but of inner, relational and cultural emotion, which enables them to share their common value of unification.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.38-49
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• 2015

This study aims to contemplated spatial recognition in Soswaewon Garden through garden visitors poetry. It was content analysis in poetry and extract frequency from words based on relationship of author. The results were as follows. First, relationship of authors who wrote Soswaewon Garden poetry was formed in companionship. In the Yang, San-Bo(梁山甫), poetry was written by Song, Soon(宋純), Kim, Un-Geo(金彦据) and Kim, In-Hu(金麟厚) as the central figure. Especially Kim, In-Hu was playing an important role in Soswaewon Garden poetry. He was wrote many of poetry and keep friends with Yang, Ja-Jeong(梁子渟) too. In the Yang, Ja-Jung, relationship of previous generation was sustained. In addition, Ko, Gyeong-Myeong(高敬命) and Kim, Seong-Won and Jeong, Chul(鄭澈) is more closely related than others. Because blood relationship by marriage. In the Yang, Jin-Tae(梁晋泰), He formed a relationship with a celebrity and attend to international activity. Since then Yang, Jin-Tae periord, Yang, Gyeong-Ji(梁敬之) and Yang, Chae-Ji(梁采之) formed relationship of previous generation was sustained. And surrounding people was written poetry as hold a banquet. Second, plant and ornament is a popular object for writing poetry. Bamboo grove and Fine tree with a high frequency of plant element in poetry. Bamboo grove is a typical species of trees in Soswaewon Garden. It was enclosed the Soswaewon Garden. Fine tree was often used target of poetry as a single tree. Meanwhile, ornament of the wall has been used most frequently. Descendants wrote a poem to see it because Kim, In-Hu's poetry was left. This phenomenon is involves respect for the ancient sages with high frequency. In addition, behavior of viewing the landscape was mainly appeared. Third, spatial recognition of Soswaewon Garden can be divided into landscape cognition, behavior cognition and emotional cognition. In a aspect of landscape cognition, early Soswaewon Garden was recognized as a pavilion. That was used garden name to 'Soswaewon Garden' since Yang, Ja-Jung's period. That is to say, Soswaewon Garden expanded from pavilion area surrounded by trees into the whole appearance is equipped garden area. Behavior cognition was consisting drink and enjoys a landscape. In the Yang, San-Bo, authors enjoyed drinking and viewing a landscape besides walking, writing poetry, viewing the moon. But after Yang, San-Bo's period other than drinking and enjoy a landscape has appeared a low frequency. These results were changed from internal place to blood relationship into external place to companionship. In the Yang, San-Bo's emotional cognition was sorrow and yearning about leave to Soswaewon Garden with an idly atmosphere. Pleasant emotion was sustained all generation. And emotion of respect for the ancient sages was appeared since Yang, Cheon-un.