• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.32-75
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• 2013

도성은 왕권이 존재하는 것뿐만 아니라 왕권을 지지하는 지배계층이 모여 거주하는 곳이다. 그리고 중앙집권적 통일지배를 실현하기 위한 정치 의례의 장으로서 전근대 동아시아 세계에 공통적으로 건설되었다. 그 기원은 중국에서 유래하며, 일본은 율령제(律令制)를 바탕으로 하는 천황제 고대국가가 실현되는 7세기 말 '藤原京(후지와라쿄)'에서 처음으로 지상에 출현한다. 7세기 말부터 거의 1세기 간 복도제(複都制)가 채택되었기에 '등원경(藤原京)' 이후 도성은 여러 곳에 건설되었고, 때로는 천도되었다. 그러나 8세기 말 '長岡京(나가오카쿄)'에서는 복도제(複都制)를 지양했고, '平安京(헤이안쿄)'에 도읍을 정한 이후, 중세 근세를 거쳐 근대에 이르기까지 헤이안쿄-교토에는 1100년에 걸쳐 왕권이 지속적으로 존재하여 지금의 '京都市'(교토시)에 이르게 된다. '등원경(藤原京)'가 고대 일본 최초의 도성이었다면, '평안경(平安京)'는 마지막 도성임과 동시에 중세 도시로 변모해 가는 전환점에 위치하고 있다. '등원경(藤原京)'이래 남북축선에 대한 선대칭 구조를 의식해 도성이 축조 되었고, '평안경(平安京)'에서는 이러한 구조가 가장 강하게 표현되었지만, 9세기 초 천황과 관인들의 의식 정무의 동선이나 좌석 배치에 있어서 동서방향이 채용되게 되었고, 이에 더해 9세기 말에는 천황의 거소가 도성의 축선에서 벗어나게 된다. 또한 10세기 중반 경 '平安宮(헤이안큐)'에서는 '內裏(다이리)'를 중심으로 한 잦은 화재가 발생해 천황은 궁외로 거소를 옮기게 되었다. 이후 천황이 궁 바깥에 거주하는 것이 일반화 되었고, '평안궁(平安宮)'는 의식을 행하는 장소로서 한정적으로 유지 수리가 될 뿐이었으나 결국에는 그것마저 어려워져 폐쇄에 이르게 된다. 한편 귀족의 저택도 7세기 이래의 남북축선에 대해서 동서의 선대칭 구조로 부터, '寢殿造(신덴즈쿠리)'라고 불리는 건물배치도 공간구성도 비대칭인 건물양식이 주류를 이루어 갔다. 이상과 같이 일본의 고대 도성의 특징을 잘 가지고 있었던 최후의 도성 '평안경(平安京)'는 남북을 축선으로 하는 선대칭 구조가 가장 뚜렷하게 나타났으나, 9세기 '평안궁(平安宮)'의 변화를 시작으로 11~12세기에 크게 변모해갔다. 이처럼 고대국가의 도성이 가지고 있었던 남북을 축으로 하는 구조를 버리고 동서방향으로 동선을 취한 움직임은 고대국가의 이념을 탈피하여 다음 시대로 전환하는 중요한 한 걸음이었다고 생각된다.

• Elastomers and Composites
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• v.29 no.3
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• pp.234-246
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• 1994

• Korea Petroleum Association Journal
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• no.10 s.44
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• pp.41-46
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• 1984

• The Korean Publising Journal, Monthly
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• s.29
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• pp.17-17
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• 1988

• Journal of Information Management
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• v.14 no.3
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• pp.105-115
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• 1981

• KASI NEWSLETTER
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• s.68
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• pp.18-19
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• 2007

춘양골 남원의 하늘별마을은 만행산 천황봉 자락에 위치한 전형적인 산골 마을이다. 이곳에 아주 특별한 천문대가 있다. 우리나라 어느 곳 에서도 찾아볼 수 없는 산골 마을 천문대인 만행산천체험관이 그곳이다. 특별하다는 표현보다 '특이하다' 가 더 적절할지도 모르겠다.

• Cross-Cultural Studies
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• v.46
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• pp.435-463
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• 2017

This paper aims to identify the structural characteristics of Okawa Syumei(大川周明), Wakamiya Unosuke(若宮卯之助) and Okakura Tensin(岡倉天心). In fact, after Okawa Syumei studied the Principles of Wakamiya Unosuke and Okakura Tensin, he derived a conclusion and wrote a book named "yeolseongjeon". This book talks about the emperor dynasty. Based on this, the theory presented by Wakamiya Unosuke and Okakura Tensin described the characteristics of the East European culture. Okakura Tensin crossed the western part and discovered that western culture is only western culture and not a universal culture. Western culture has developed from its own experience. Wakamiya Unosuke translated a book by William Knox, The spirt of the orient. They have the same point of view, but they have a different culture and they must follow their own culture. Okakura Tensin insisted that culture is dynamic and it improves by adapting different cultures of different countries. Wakamiya appealed and he opposed Tensin's studies about culture. Wakamiya's definition of culture has not changed or is fixed from the past, which still exists in the modern times. Culture must be cultivated and it must be introduced to people who have forgotten their own culture. Despite such methodological differences, the commonality between Okakura and Wakamiya is that Western civilization is nothing more than a regional culture, as the West is not a universal civilization, but as a whole, it is a regional culture. Okawa Syumei learned the Okakura and Wakamiya's theory about culture and derived a conclusion. He stated that both opinions are correct as culture can be adapted as explained by Okakura. For example, Japanese people are now adapting and embracing the culture of Chinese people and Indian people. On the other hand, he also learned Wakamiya Unosuke's theory that culture does not change. Japanese have their own culture that was created in the past or it was developed by their ancestors; for example, the emperor dynasty. Okawa Syumei learned different cultures of different countries and Japanese people are adapting those cultures, and Wakamiya stated that the emperor dynasty must be instilled and it must be universal. Japanese emperors have different cultures, especially the Meiji emperor who is willing to accept different cultures of different countries. Finally, he claimed that the emperor dynasty created a new Japanese civilization and they are now embracing the new adapted culture.

• Korean Journal of Plant Taxonomy
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• v.43 no.2
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• pp.146-160
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• 2013

The flora of vascular plants in the Mt. Cheonhwang, located at Miryang-si, Gyeongsangnam-do Province, was surveyed 16 times from March, 2009 to September, 2011. The result of this survey revealed 442 taxa in total, comprising 90 families, 252 genera, 387 species, 3 subspecies, 43 varieties, and 9 forms. Among the flora of this area, 14 taxa were plants endemic to Korea and 11 taxa were rare and endangered plants of Korea. The floristic regional indicator plants found in this area were 59 taxa: 2 taxa of grade V, 5 taxa of grade IV, 15 taxa of grade III, 16 taxa of grade II and 21 taxa of grade I. Alien plants in Korea numbered 21 taxa. In addition, 442 taxa were categorized by usage into 8 groups, as follows: 163 edible, 6 fiber, 125 medical, 76 ornamental, 163 pasturing, 4 industrial, 9 dyeing and 21 timber plants.

• The Critical Review of Religion and Culture
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• no.32
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• pp.13-54
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• 2017

The Ise Grand Shrine(伊勢神宮) dedicated to the sun goddess Amaterasu (天照大神), located in the city of Ise(伊勢市), Mie Prefecture of Japan, is a center of Japanese Shinto Shrines and composed of a large number of Shinto shrines centered on two main shrines, Naiku(內宮=皇大神宮) and Geku(外宮= 豊受大神宮). Historically it has kept very close relationship with Emperor, because its enshrined deity Amaterasu is generally said to be the ancestor of Imperial Family. The food and alcohol offering to the gods in Japanese Shinto rites are called Shinsen(神饌, ambrosia). Main subjects of this essay dealing with Shinsen are the various matsuri (rites) of Ise Grand Shrine and Emperor, such as Higoto-asayu-omike-sai(日別朝夕大御饌祭, offering repasts to the gods in the moring and evening everyday), Kan-name-sai(神嘗祭, offering of the year's new rice harvest), Shikinen-sengu-sai(式年遷宮祭, year of the ceremony), Nii-name-sai(新嘗祭, Ceremonial offering by the Emperor of newly-harvested rice to the gods), and Daijo-sai(大嘗祭, first ceremonial offering of rice by newly-enthroned Emperor). Then, the purpose of this essay is to examine not only the social, religious, and political but also cultural meaning of Shinsen especially in relation to Korea, basically introducing some types and characteristics of Shinsen with its mythological background and historical development. In so doing, I will show the concrete list of items and processes of Shinsen in those rites. For example, the social meaning of Shinsen might be examined in association with agricultural features, ancient dietary life, Japanese food, and its contemporary context etc. Besides, its religious meaning can be mentioned especially from the perspective of divine nature, life and rebirth etc. On the other hand, the politics was in ancient Japan originally called Matsurigoto which means the ancestral rites for gods. This suggests the political meaning of Shinsen that the politics in Japan has originated from Shinsen.

• Korean Journal of Environment and Ecology
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• v.20 no.2
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• pp.114-121
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• 2006

To investigate the vegetation structure of mountain ridge from Miwangjae to Cheonwhangbong, 11 plots($2000m^2$) set up with random sampling method were surveyed. Three groups of Quercus mongolica community, Quercus mongolica-Styrax japonica community, Q. mongolica-Pinus densiflora community were classified by cluster analysis. Quercus mongolica was a major woody plant species in the ridge area from Miwangjae to Cheonwhangbong, and Styrax japonica and Pinus densiflora was partly occupied. High positive correlations was proved between Prunus sargentii and Euonymus alatus for. ciliato-dentatus; Quercus serrata and Euonymus alatus; Sorbus alnifolia and Euonymus alatus, Magnolia sieboldii; Acer pseudo-sieboldianum and Euonymus alatus for. ciliato-dentatus; Rhododendron schlippenbachii and Euonymus alatus for. ciliato-dentatandus; Euonymus alatus and Lindera obtusiloba, Castanea crenata, Lindera erythrocarpa; Lespedeza bicolor and Rhododendron schlippenbachii; Castanea crenata and Magnolia sieboldii; Magnolia sieboldii and Lindera erythrocarpa, and relatively high negative correlations was proved between Rhododendron schlippenbachii and Euonymus alatus; Lespedeza bicolor and Castanea crenata; Stephanandra incisa and Magnolia sieboldii; Rhododendron yedoense var. poukhanense and Lindera erythrocarpa; Euonymus alatus for. ciliato-dentatus and Magnolia sieboldii; Fraxinus sieboldiana and Sapium japonicum; Prunus sargentii and Lespedeza maximowiczii; Lespedeza maximowiczii and Lindera erythrocarpa. Species diversity(H') of investigated groups was ranged $2.3225{\sim}2.7721$, and it was relatively low value compared to that of mountain ridge area of other national parks.