• 복식
• /
• 제55권2호
• /
• pp.70-81
• /
• 2005

This paper researches the system of official uniforms and characteristics of the system based on Ming-Shi(明史), Da-Ming-Hui-Dian(大明會典) and Hong-Wu-Li-Zhi(洪武禮制) in the emperor Hong-wu(洪武帝) of Ming dynasty(明). The system could be divided in to three terms, i.e., the early (initial), the middle and the end (last) terms. In the first(1368) & the third year of the emperor's reign (1370) the system of official uniforms was simple f9r his people not to be luxurious and for revived the system of official uniforms of the Han dynasty(漢) and annulled the system of the Yuan dynasty(元), be-cause the country was not stable yet. During the middle term of Hong-wu, the 14th (1381) to 16th (1383) year of his reign, people attained luxurious lives and developed a strong sense of rank as the country became more stable. As a result, the system became more complicated when the emperor used the costumes to represent political and social ranking. In the end of the emperor's age, the 23rd (1390) to 26th (1393), it reveals his strong intention to establish a system of costumes that separated the ruler from the ruled. He wanted to strengthen the power of Emperor for his little grandson, Jian-wen(建文帝), who would succeed to the throne and would have absolute power. These changes became fundamental to the Ming dynasty's costume system and the Ming dynasty kept them for long time.

• Fashion, Industry and Education
• /
• 제15권2호
• /
• pp.36-52
• /
• 2017

In this study, we tried to understand preschooler clothing trends and identify the purchase behaviors of various consumers, such as grandparents, aunts, uncles, and parents, who are the main consumers of the preschooler clothing market. We conducted in-depth interviews with consumers who were interested in preschooler clothing, purchased it frequently, and bought preschooler clothing within the last three months. Their purchase motivations and purchase behaviors were analyzed through exploratory and inductive analysis. The analysis was conducted by integrating categories into one process centered on core categories through open coding, axial coding, and selective coding. The results of this study included that 1) a variety of clothing purchase behaviors appeared as a central phenomenon, 2) the causal conditions that contributed to this phenomenon were the buyers' childcare experiences, purchase experiences, the personal consumption values of individuals, and income levels, 3) in response to the central phenomenon, the parents' action/interaction strategies were acceptance and rejection of purchased clothing, 4) contextual and Intervening conditions affecting action/interaction strategy were family environment changes, the VIB (Very Important Baby) phenomenon, parents' clothing involvement, and the relationship with the buyers, and acceptance by the users, and 5) as a result of the strategy expressed as acceptance and rejection, various clothing behaviors emerged. In this study, we identified that there are various influencers, apart from parents, involved in children's clothing consumption. Therefore, we need to keep in mind that various purchase behaviors and clothing trends that appear during one's childhood may affect the individual's clothing behavior in the future.

• 복식
• /
• 제31권
• /
• pp.61-73
• /
• 1997

Kon-myuh was worn by the ancient Chinese and Korean rulers as ceremonial dress during special rituals such as worshipping heaven and ancestors marriage or funerals. kon-myun consists of two major parts-Myun and kon-bok (the main bodypiece) as well as other articles of clothing(skirt footgear etc), There were regulations set in ancient books describing in detail the make of the kon-myun number of ryu and symbol to be used all which applied to each ruler depending on rank and status. This study is aimed at examining the consistency of the korean and Chinese in following the regula-tions as seen in relics which have been recovered from the past. Based on historical findings it seems that Korean Kon-myun came to Korea from China during the Three Kingdoms period. It was also worn in the Koryo and Chosun Dynas-ties and the Taehan Empire. In studying Konmyun in Korea the researcher studied a book from the early Chosun dynasty, Kukjo-oryeuiseory and a book from the late Chosun Dynasty Kukjo-sangrye-bopyun to find the guidelines and rules applying to the Kon-myun tradition. Slight difference were found across time in the supplementary articles of clothing as seen in Uigwe Pokwan-doseols explanations and drawings of Kon-myun. The researcher used uigwes of funerals of kings of the Chosun Dynasty and observed change over this period of time. However there was a clear consist-ency: the king's Kon-myun consisted of 9ryu-myun 9chang-bok while that of the prince consisted of 8ryu-myun 7chang-bok. For the Taechan Empire the researcher used Tae-han Yae-jun which shows the emperor's kon-myun to have consisted of 12ryu-myun 12chang-bok. To study how the regulations were put into practice relics were uncovered from the periods being studied. A portrait of King Ik-Jong remnants from King Ko-jong's Kon-bok and a photograph of Emperor Sun-jong all were in close adherence to the regulations outlined in the books. In China Kon-myun was worn by emperors from the Han to the Ching Dynastices. The researcher investigated Kon-myun es-pecially in the Ming Dynasty. The Kon-myun regulations as read in Tai-ming-hui-chan changed through all four periods. To study the faithfulness of practice to low Ding-ling the tomb of Emperor Shin-jong who ruled during a period of the Ming Dynasty was unearthed and the remains of the Emperor's Kon-myun were analyzed. The Kon-myun consisted of 12ryu-myuh 18chang-bok and there were other differences I color symbols and wearing method when compared to the regulations. It can be concluded that the Chinese Kon-myun tradition was not in strict adher-ence to the regulations established by law books. This is in contrast to the Korean Kon-myun tradition which showed little devi-ation. Further study is needed to understand why there was this difference in tradition and ritual.

• 건축역사연구
• /
• 제18권5호
• /
• pp.41-58
• /
• 2009

The purpose of this study is to investigate the symbolic meaning of pattern designs attached on the main building of Chungcheongnam-do Provincial Government (CPG). While most of researches mainly focused on the value and evaulation of the CPG building in terms of architectural history, relatively little insight has been gained on the symbolic meaning and mature of the pattern designs. What king of connections are related between the emblem of Governor-General of Chosun(Korea) and those of CPG? What symbolic meanings are engraved on the pattern designs? The researcher then took up the task of elucidating symbolic meanings of patterns and their relation to the building. The existing pattern of the outer wall of the CPG building consists of the symbol of sun(太陽輪), mums(菊花輪), and angle of stairs(雁大角). According to the Japanese Studies of emblems, these visual elements symbolize 'the sun of Japan'((日の丸) or 'the emperor', 'the royal family', and 'rays of the sun'. Based on these preliminary findings, the researcher considered the following in-depth connections: (1) relations with the emblem of Governor-General of Chosun, (2) relations with the emblems of local autonomous entity, Kyoungsung in Chosun. (3) relations with the emblem designs of the local provinces in Japan etc. In conclusion, patterns of the main building were not just an architectural decoration, but they had significant meanings utilizing design elements and methods adopted by local autonomous entities in Japan, The patterns found at the ceilling and floor of hall in the CPG building were associated with the emblem of Governor-General of Chosun. Therefore, all the patterns of the CPG building are powerful symbols that have meanings for the colonial rule by using the shape and method of city identities that Japanese local provinces had enacted. That is, it came out into the open that they were designed for special meanings that Korean and Japanese are united as a single body(內鮮一體) for a subject of the Emperor of Japan(皇國臣民).

• 동의생리병리학회지
• /
• 제23권6호
• /
• pp.1247-1260
• /
• 2009

This dissertation aims to study the five tastes in the Yellow Emperor's Canon of Internal Medicine. Medicinals as well as Foods are classified by the five tastes: sweet, sour, bitter, salty and pungent, which can be tasted by the tongue. With the development of the theory dealing with the medicinal properties, some flavors are summarized out of clinical actions of medicinals, therefore, there is a little difference between the flavors of medicinal herbs and the tastes got by tongue. Each taste acts on or has direct influence on a specific vital organ, and each of which has different physiologic actions. Taste also has a long-term or post digestive effect on the body and its metabolism. When each taste is consumed in moderation, it benefits the corresponding organ. Over-indulgence in any taste harms the organ and creates imbalance among the five vital organ systems. The Korean medicinal herbs with same flavor mostly possess similar actions while the medicinal herbs with different flavors show different actions in the treatment, which are shown as follows. Sour has absorbing, consolidating and astringent actions and acts on the liver. Bitter has the actions of drying or resolving dampness, purging and lowering and acts on the heart. Sweet has the nourishing, harmonizing and moistening actions and acts on the spleen. Pungent has an action of dispersing and promoting circulation of gi and blood and acts on the lungs. Salty has the effects of softening hard nodes or masses and promoting defecation, etc and acts on the kidneys. The five organ systems control and support each other. Proper coordination only exists when there is no one organ stronger or weaker than the rest. Since the five tastes have direct influences on the five organs, the diet we take should have a good combination of the five tastes in order to promote internal balance and harmony. They control our well-being and create dietary balance. Excessive consumption of any of these could result in adverse effects. In a word, when the properties of the five tastes respectively are distinguished, their natures and flavors cannot be separately considered. I think the harmonization of food and medicinals should be stressed on good nutritional diet to maintain good health. The traditional belief that food and medicine share the same origin is a part of Korean medicine tradition.

• 동남아시아연구
• /
• 제21권1호
• /
• pp.249-286
• /
• 2011

This study examines the nature of the world order or the international relations of the 19th century Vietnam. Those who are familiar with the Chinese world order based on the tributary system, have applied the quasi-Chinese world order concept to Vietnam by the terms of 'smaller dragon,' 'little China,' and 'Chinese model.' According to this way of understanding, Vietnamese empire was the imitation or the small sized version of the Chinese empire. Examples are to label Vietnamese emperor as the "Southeast Asian version of the Chinese emperor" or "an absolute photocopy of the Chinese world order." But the author of this article raises questions to this framework of the Chinese Model, and looks for the Vietnamese own world order based on the Southeast Asian tradition. Two issues are discussed in this study. First is the Vietnamese relationships with Southeast Asia. According to author, the first concern of Vietnam in relation to diplomatic relations was to the Mainland Southeast Asian countries. To clarify the contacts with Southeast Asia and Western powers, Vietnamese relationships with the regions of Island Southeast Asian countries were also examined. Second issue is to see the ways how Vietnam maintained its own world order in the course of wars and diplomacy with China. Author argues that the world order of the 19th century Vietnam was closer to the traditional world order of mandala in the Southeast Asia than to the quasi Chinese world order. The relationships among the countries were rather equal than hierarchical. Vietnam regarded the countries of Southeast Asia especially Thailand and Burma as the equal countries. China was one of the equal countries to the eyes of Vietnamese leaders and Vietnam did not have enough room to embody the quasi Chinese world order though the Vietnamese rulers used the titles of emperor, which was the Vietnamese version of Southeast Asian 'king.' In conclusion, the world order of Vietnam is summarized into the two facets of $l{\hat{a}}n$ giao(diplomatic relations with neighbors) and bang giao(diplomatic relations between two countries i.e. Vietnam and China). $l{\hat{a}}n$ giao was to the countries of Southeast Asia while the bang giao was the term and concept for the diplomatic relationship with China. These two relationships composed Vietnamese foreign relationship, ngo?i giao. Author claims that these two relations were based on the spirit of equality that emerged from the beginning of the 19th century.

• 사상체질의학회지
• /
• 제9권1호
• /
• pp.25-101
• /
• 1997

The physiologic and pathologic theories of "The Yellow Emperor's Canon of Internal Medicine (黃帝內經)" were based on yin-yang theory. It has been an important constituent of traditional Chinese medicine, and the eight principal syndromes have been main guidelines in diagnosis and treatment. Recently it had an great influene on the formation of the pathophysiology of Constitutional medicine. Therefore each constitution menifests special pathophysiologic propriorities of the eight pricipal syndromes, especially specific to one's constitution. So we can recognize specific patterns of the yin and yang, cold and heat, exterior and interior, deficient and excessive syndromes through a series of processes distinguishing one's constitution. The theory of the Constitutional medicine, however, has contained those achievements in a new angle and view the problem from a little different standpoint. The dynamic relationships inevitably have caused certain changes and distortions in the meaning and application of eight principles. These are a progress in medical science, and this advance is the stirring venture of Lee jaema. This thesis has intended to show the delicate relationship between the two, and investigate into these "changes and distortions".

• 한국문헌정보학회지
• /
• 제53권2호
• /
• pp.295-312
• /
• 2019

이 논고는 "사고전서총목제요" 문헌 출처의 분류와 종류의 조사 및 분석을 목적으로 진행하였으며, 결과는 다음과 같다. 첫째, "사고전서총목제요" 문헌 출처의 분류를 크게 국가본, 지방본, 개인본과 관원본 및 사회유통본의 5종으로 분류하였다. 둘째, 내부본과 칙찬본 등은 국가본으로 분류하고 각 지방과 지역의 각성채진본을 지방본으로 분류하였다. 셋째, 가장본(家藏本)으로 명명하여 구별이 명확하지 않았던 개인본과 관원본은 전자는 성명(省名)과 장서가의 이름으로 조합된 경우, 후자는 관직명과 성명으로 조합한 경우로 분류하였다. 넷째, 사회유통본은 당시 사회에서 유통되던 통행본 외에 구입본을 포함하였다. 다섯째, "사고전서"에 채록된 문헌은 전국적 규모이며, 문헌수는 지방본, 국가본, 개인본, 관원본, 사회유통본의 순으로 많음을 밝혔다. 여섯째, 1) 관원본의 관직명, 2) 개인본 중의 상호명, 3) 방각본 대신 통행본 명칭을 취하고 있는 점을 통해 "사고전서총목제요" 문헌 출처 명명에 다소 명분을 중시하고 있음을 발견하였다.

• 대순사상논총
• /
• 제18권
• /
• pp.101-122
• /
• 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 Astronomy and Space Sciences
• /
• 제26권4호
• /
• pp.603-620
• /
• 2009

1792년 조선에서 출간된 새로운 보천가(步天歌)는 기존 보천가(步天歌)의 가결(歌訣)을 약간 수정하고 여기에 중국의 새로운 항성 관측 자료를 바탕으로 성립된 성도(星圖)를 합하여 작성된 것이다. 기존의 조선(朝鮮) 보천가(步天歌)의 배열 순서는 송대(宋代)의 보천가(步天歌)를 따랐으나, 이 보천가(步天歌)는 명대(明代) 이후의 보천가(步天歌)를 따르고 있다. 이 보천가(步天歌)의 성도(星圖)에서 자미원(紫微垣)은 12차(次)와 12진(辰)를 사용하여 구획하고 있고, 28숙(宿)는 3개나 4개씩 묶어서 그리되 각 그룹은 12진(辰)으로도 영역을 표시하였다. 그러나 28숙(宿)의 가결(歌訣)에는 기존의 조선 성도(星圖)들과 마찬가지로 황도십이궁을 채용하고 있다. 각 성도(星圖)는 그 적경 범위 안에 들어있는 모든 별을 그린 것이 아니라 그 원(垣)이나 숙(宿)에 소속된 별자리만을 그렸다. 이 보천가(步天歌)는 의상지(義象志)를 활용했고, 그 주석(注釋)과 비슷한 내용을 1700년 무렵의 중국 문헌에서 찾을 수 있다. 이 문헌들은 1709년에 동시에 조선으로 수입되었다. 우리는 피휘, 참숙(參宿)와 자숙(宿)의 도치, 그리고 1791년에 운관절목(雲觀節目)을 개정할 때 기존의 보천가(步天歌)를 대신하여 이 보천가 취재(取才)에 사용된 사설 등으로부터 우리는 이 보천가(步天歌)의 작성 시기를 고찰해 보았다. 그 결과, 1792년에 출간된 보천가(步天歌)의 성도(星圖)와 주석(注釋)은 그 모본(母本)에 해당하는 것이 중국에서 작성되어 1709년에 조선으로 수입되었고, 1709년과 1791년 사이에 새로운 보천가(步天歌)로 작성되어 사용되다가, 1792년에 출간되었다고 추론하였다. 이러한 추론을 뒷받침하기 위해 필요한 추가 연구에 대해 토의하였다.