• Proceedings of the KGS Conference
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• 2004.05a
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• pp.81-81
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• 2004

열하일기에 나타난 박지원의 인식이 열하일기에서 어떻게 표출되고 있는지를 살피되, \circled1 그의 눈을 통해 바라보고 이해한 당시의 산수(자연환경)와 지명에 대한 내용, \circled2 당시 청조의 의식주 생활과 관련한 내용 및 제도에 대한 인식, 그밖에도 인물, 시가지, 수레 제도 등 청조의 여러 가지 인문현상에 대한 연암의 인식 세계를 들여다봄으로써 당시 청조의 자연과 문물, 제도와 우리나라의 그것에 대한 비교를 해 보며, 이러한 과정을 통해 중세 외부세계에 대한 지리적 사유를 재음미 해 본다. (중략)

• The Korean Publising Journal, Monthly
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• s.357
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• pp.144-145
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• 2005

• Journal of the Korean association of regional geographers
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• v.10 no.3
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• pp.497-510
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• 2004

This study searched for comparison with geography of Qing China, origin of geographical name, people's feature and costume, description on regional geography, and perception on locality on view of a geographer, Ji-Won Park, a renowned Korean scholar of practical learning on the late 18th century. This study on the first three chapters of his Yorha Ilgi - "Crossing the Amnok(Yalu) River("渡河錄")," "Several Records on Senyang("監京雜識")," and "Writing Essays, Riding Horses("馹迅隨筆")," focusing on landscape of Qing China, inquiry on geographical name, feature and costume, and descriptions on locality, gives a glimpse on Park's geographical view on geography of Qing China. His writing style to compare landscapes between Korea and Qing China, full of his love for Korean landscape, is very delicate and clear, Although he sentimentalized when he passed through Bonghwang-castle(鳳凰城) in China, his subtle and beautiful writing explains that land and mountains in Han-yang(Seoul) are much more wonderful than those in China. His vivid depiction of landscape and weather on his way in Qing China is remarkable and explanation on geographical names like Parhae(渤海), Yoha(遼河), Taejaha(太子河), Senyang(瀋陽) etc. is enough to stimulate readers' curiosity on geography.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.89-111
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• 2008

In spite of importance of the experience education in Korean classic education, it has not made study in this field. Especially, is famous for typical Korean classic as a travel literature, but it was considered as a writing model or a novel. This study focuses on as the travel literature. For the experience education, it must be considered that literature appreciation is a core. So the experience education contents will contain what is selected, how to present, and how to teach. The resource of the experience education have to arouse educational meaning and interest in the classic literature. Concerning , there are two type of experience. First, the writer's experience. The writer, Yonam experienced a extra ordinary events. He wrote this event through other's points. This showed other's situation so it could make understand other's feeling and thought. Second, the reader's experience. A modern reader considers Korean classic as something difficult and strange. but if reader would have the point of view of others, he could understand more easily. Further, it will be expected that the reader can reflect on own's situation and conduct.

• Journal of the Korean Geographical Society
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• v.49 no.5
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• pp.716-727
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• 2014

Yeon-Am's observation of natural objects will be able to contribute to the cultivation of the observation skills. In this study, I analysed Yeon-Am's observation skills in the book "Yorha Ilgi". Yeon-Am's observation skills are as follows. First, Yeon-Am observed a specific and detailed. Second, Yeon-Am was examined by utilizing the five senses and presented its risks and limitations. Third, Yeon-Am observed with the equality between man and nature and looked at the same level of human and nature. Fourth, Yeon-Am expressed those observed by utilizing the shaping techniques vividly. Fifth, Yeon-Am found a variety of features by a variety of perspectives. The orgin of Yeon-Am's writing is based on specific and detailed observations of the natural objects, joining nature, shaping techniques and diversity in perspective.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.5-29
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• 2008

This study examined how Ji-Won Park(Yeonam) created the eaning of things based on the epic of self and how his travel experience manifested on the epic of self. First of all, the author examined that how Yeonam interpreted the meaning of things based on his own reflection using the examples of "The Golden Arbor" and "Baeki-Sukje." As a result, the author found that Yeonam focused on the material value of "the Golden Arbor" rather than the reason of creation of "The Golden Arbor." Yeonam also used "Baeki-Sukje" as an ironic representation rather than the original meaning of loyalty and integrity. Second, it helped to present personal self epic since travel experience and the atmosphere of the travel journey could reduce the pressure from the epic of society on individuals. For instance, when Ji-Won Park (Yeonman) traveled the China (the country of Chung) where society promoted public welfare, Yeonman was able to express himself freely which showed utilitarian over justice. Finally, the author talked about how a book of travels can be used for the case of literature therapy since "Yeulhailgi" was written by Yeonam while he was traveling. The author indicated that it might be useful for the patients to write own travel journey since the therapist could analyze the mind of patients by the epic of self. In addition, using a book of travels also can be valuable for the patients since the therapist could analyze the condition of patients as well as help patients see through themselves while reading a book of travels.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.142-153
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• 2019

The Joseon Dynasty (1392-1910) left behind a wealth of documentary heritage, including collections of literary works, personal letters, and journals, as well as public documents such as Veritable Records of the Joseon Dynasty (Joseon Wangjo Sillok), Diaries of the Royal Secretariat (Seungjeongwon Ilgi), and State Protocols (Uigwe). Such heritage also includes personal diaries that have been highly regarded for their frank and vivid records of people's lives in the Joseon period. There have been great diaries published and intended for reading by the Korean public, including War Diaries (Nanjung Ilgi, 1592~1598) by Yi Sun-sin and Diaries of Jehol (Yeolha Ilgi, 1780) by Park Ji-won. Unfortunately, a great majority of these personal records remain unknown to the world. Such great records have not been given an opportunity to be documented properly, but are left outside public attention, abandoned to be damaged and destroyed. Few personal diaries of the Joseon period were written on good-quality paper. After the death of their authors, these diaries were left to be kept by their descendants; this explains why many of these records have been in poor condition, particularly when compared with the public records published by the government of Joseon, such as Sillok and Uigwe, even when these were lucky enough to be taken care of by the authors' descendants. Even after surviving a long time, many of these personal records remain in the form of manuscripts, written in semi-cursive and cursive scripts of Chinese characters, thus making it even more difficult for the people of the current generation -- most of whom have not been given an opportunity to learn Chinese characters at school -- to take care of their documentary heritage properly. Meanwhile, it is also true that, as the value of the public records published by the government of Joseon as historical materials has grown, they are used more often as content for TV dramas such as Daejanggeum. At the same time, there have been increasingly louder voices citing the need for the study, preservation, and management of the personal diaries from Joseon. Considering the situation, this study provides a general overview of the personal diaries of Joseon as recently surveyed by the National Research Institute of Cultural Heritage, as well as their characteristic features, subjects, and backgrounds. This study is expected to contribute to future research on the preservation and management of the personal diaries of Joseon.

• Journal of Korean Medical classics
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• v.25 no.1
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• pp.51-68
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• 2012

Objective : This paper is aimed at suggesting further tasks by checking and rectifying the errors of the ancieut Chinese-vernacular Korean translations of Park Ji-won(朴趾源)'s "Kumryosocho". Method : In order to correct the wrongly transcribed "Kumryosocho" was contrasted with the original "Xiangzubiji(香祖筆記)", of which the part is "Kumryosocho". And then the errors and mistakes are discovered in published ancient Chinese-to-vernacular Korean translations. Result : In the course of checking the existing translations of "Kumryosocho", this paper identified the following types of errors. 1. Errors attributable to unfamiliar names of medicinal herbs 2. Errors due to the unfamiliarity with the names of diseases or symptoms in Traditional Koreau Medicine(TKM). 3. Errors committed in hand transcription. These types of errors were committed as well in translating jargons routinely used in TKM books. To the surprise, the errors above have been repeated even in the latest version of its translation. This means that the medicine-related materials by Silhak scholars, including "Kumryosocho", were placed at a dead zone of the research between Chinese classic scholars and TKM scholars. Conclusion : To minimize errors and mistakes, it is needed to activate the cooperative work of heterogeneous experts in two academic fields.

• (The)Study of the Eastern Classic
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• no.69
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• pp.179-204
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• 2017

Hojil(虎叱) and Yangbanjeon(兩班傳) reveal the characteristic styles of Park Jiwon(朴趾源)'s writing, which is combining styles of unofficial history/biography(外傳) and allegory(寓言), and full of the senses of satire and humour which form another characteristc of his writing style or tone. This paper reexamines narrative styles, meaning structures and themes of these two works which combine the styles of unofficial history/biography and allegory, and researches methods and techniques of allegory and satire which presents the subversive and critical themes and thoughts of the author. In Hojil, combining of the two styles, the author constructs the narrative world and plot, manipulates allegoric figures to symbolize and present multilayered meaning, and criticize the decadence of confucian aristocracy [Sadaebu: 士大夫] and it's abuses. In Yangbanjeon by combining of two styles, the author weave a biography of Yangban(兩班) in general, which presents the attributes and historical position of the Yangban class. And by the nonsensical fictional event which caricatures crisis of the Yangban class, and tedious description of the manners and behaviors of the Yangban, the author and satires the snobbery of the Yangban and the absurdity of their classical privileges. As he did in Hojil, the author urges the self-examination of the reader raising a question about the position and the function or duty of the Yangban class in the changing world. And the various skills of satire together with the irony, paradox, parody and pun were used dexterously in above two works.