• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.243-272
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• 2022

Jeongeup, Jeollabuk-do, is an area that requires attention from those who study the history of Korean thought. In addition, Jeongeup is an area wherein many works were recorded for the first time in literary history. This is the case with Jeongeupsa as a style of Baekje songs and the lyrics of the noble families of the Joseon Dynasty, Sangchungok. Jeongeup is likewise the location where Choi Chi-won (857~?) was selected to serve as a local taesu (viceroy) and where a unique tradition of music and style were passed down. In this paper, the relationship between Choi Chi-won's role in the process of establishing a silent Confucian academy in Jeongeup and the emergence of scholar culture was examined. When Choi Chi-won left after his term in office, a birth shrine called Taesansa Temple was built to repay the selection of the villagers, and it became the source that led to the opening of the Confucian academy Museongseowon in the future. Jeongeup will be shown to be the location where Choi Chi-won realized his aspirations and honed his capabilities. In particular, Choi Chi-won's played a crucial role in the mid-Joseon Dynasty by supporting the construction and securing the name of Museongseowon. That is why Choi Chi-won was able to be revived as a symbolic figure in the region. In addition, it can be seen that the shape of Choi Chi-won was more sedentary- in the form of a Confucian scholar- and Confucian scholars emphasized the transfer of portraits at Museongseowon. Through the poetry written by Choi Chi-won, readers can learn about the worries and perceptions of scholars during those times. Although his value in the field of poetry is diverse, he can especially be recognized as a Confucian intellectual. In a large number of his works, he expresses his anxiety, agony, and critical inner consciousness all of which came from his encounter with the realities of his time. In fact, Choi Chi-won showed his qualities as a prominent literary figure of his time who had extraordinary aspirations and an admirable work ethic. However, he failed to overcome his regional and mental alienation as a poet in neighboring countries. Therefore, he internalized a sort of fierceness in terms of his perception of the world. However, it seems that it was rather a factor that made his work exhibit a strong lyrical style. In addition, Choi Chi-won's collection of writings includes a number of works that strongly criticized various forms of pathological phenomena caused by terminal phenomena of the time. He also highlighted the wrong in society by realistically depicting the lives poor and needy people and their eventual sacrifice via distorted relationships. This can be read encapsulating the agony of intellectuals of that time. The dictionary definition of a 'Confucian scholar' is "a Confucian term referring to a person or class that embodies Confucian ideology," and in its contemporary meaning it suggests " ⋯ an example of a personality, but not an identity, and the conscience of one's time period as a source of human morality inwardly and social order outwardly." In this respect, it could even be said that Choi Chi-won could be considered the originator of scholar culture.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.3
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• pp.13-21
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• 2022

Seowon is an educational institution of Neo-Confucianism in the Joseon Dynasty and is distributed throughout the country. Such a Seowon has a certain form in the composition and arrangement of buildings. Korean Seowon were recognized as excellent for localization by transforming them according to the local environment. Therefore, it was registered as a World Heritage Site. Museongseowon is located in the village differently from the 8 registered Seowons. However, data and research on the location setting and architectural composition of MuseongSeowon are insignificant, so related research is needed. Therefore, in this study, the appearance of the period when MuseongSeowon was equipped with architectural formality was investigated. This study compared the appearance of MuseongSeowon in Chilkwong-do drawn in 1910 and the present appearance, focusing on the Ganghak area. As a result, the architectural composition of the Seowon was similar to the present appearance after the revision of the Gangdang area in Chilkwong-do. Therefore, the present architectural composition of the Seowon appears to be the same as before 1900. In addition, the location and appearance of Heunghakjae and Myeonamsa, which were currently lost in the Gangsujae area, were partially derived. It seems that seowon played a central role in the village even after 1910. Also, since it is located in the village, the building seems to have a flexible spatial composition.

• Journal of the Korean association of regional geographers
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• v.9 no.4
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• pp.437-460
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• 2003

It is recorded that the orignal Nam-Suk Bridge is constructed at the first year of Oh-Bong(B.C. 57). But I believe that it can be back to the 19 year of Jin-Hung King(AD. 558) by discovered bibliographies. The Nam-Suk Bridge is improved and remodelled from past to the late of Zosun dynasty by the development of walled city of Chongju. By the late of Gojong Empire, the Nam-Suk Bridge has stone post and monument of Nam-Suk Bridge. Because the alternations of Mu-Sim River channel, heavy floods, extension of built, up area and Japanese unconcern, the stone post and monument of Nam-Suk Bridge is lost approximately by 1910s and Nam-Suk Bridge is completely buried by the early 1930s. The Mu-Sim Hiver has negative aspects from past to the Japanese rule but has increasingly the positive aspects after the liberation of Korea. We must reconstruct these buried cultural resources to highlight the cultural identity of Chongju City.