• Journal of the Korean association of regional geographers
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• v.23 no.2
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• pp.325-353
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• 2017

This article aims to investigate the geographical distribution and the cultural, historical, and symbolic meanings of the place names in the area of Bukhansanseong (Fortress), and to basically suggest the several features which have happened throughout the process of toponymic changes. In order to realize the purpose of the article, I collected the chronological toponymic data, particularly focusing on the Bukhanji (Record of Bukhansanseong, 1745) in which the most existing place names related to Bukhansanseong are recorded. In the meantime, I proposed the character of distributions and types of the physical, human place names according to the rear-part of toponymic morpheme, i.e. the generic name. Moreover, selecting the main place names such as 'Bukhansan', etc., I analyzed some features on the toponymic meanings and changes in accordance with the fore-part of toponymic morpheme, the specific name. Consequently, I identified the facts that the name of 'Bukhansan' in the era of the Three Kingdoms, 'Samgaksan' in the Goryeo Dynasty, and again 'Bukhansan' or 'Buksan' in the Joseon Dynasty era had been primarily called. And then the place name, 'Bukhansan' has been officially named until now since constructing the Bukhansanseong Fortress in 1711. Meanwhile, the physical place names related to mountainous and fluvial topography, the place names of artificial facilities such as a mountain fortress on this geographical environment, and especially Buddhistic place names which was named and identified by Buddhist monk, Seongneung who wrote the Bukhanji, representing the Buddhistic identity and ideology, form a large majority of the place names within Bukhansanseong.

• Journal of Hospice and Palliative Care
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• v.20 no.1
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• pp.26-36
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• 2017

Purpose: To explore the meaning of prayer in Korean patients with end-stage cancer who profess Christianity or Buddhism, given the significant differences between these religions. Methods: The Colaizzi (1978) analysis method was employed. In-depth interview were performed with 13 participants (seven Christians and six Buddhists) who were admitted to a University-affiliated hospital in Korea. Results: The six categories emerged: 1) communication with God, 2) mind discipline, 3) spiritual growth, 4) mysterious experiences, 5) perception of death and after-life, and 6) various forms of prayers. Conclusion: The participants' prayer experiences were described in a religious context. Christians believed that prayer is communication with God while Buddhists regarded it as disciplining of minds. Despite some differences between the religious groups, a general meaning of prayer was a desperate desire to solve their health issues by relying on God or someone who is more powerful than themselves. They also experienced personal and spiritual growth through prayer. This study explains the phenomenon of prayer experiences and shows that prayer is an important coping mechanism.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.184-205
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• 2019

Buddhism was introduced to Gyeonggi-Do early on and thus created various types of Buddhist culture there. Since the introduction of Buddhism into Gyeonggi-do, the there has been continuous construction of stone stupas. More stone stupas were built in southern Gyeonggi than in northern Gyeonggi-do. In particular, Anseong, Icheon, Yongin, and Yeoju were centers of construction. Looking at the characteristics of each period, stone stupas remain from the Unified Shilla Period to Joseon, indicating that stone stupas were steadily built during this period. The stone stupa corresponding to the Unified Shilla Period is meaningful in that it shows the northern limit of Shilla Buddhist culture. Since then, the stone stupas of the Goryeo Dynasty were actively constructed in the southern part of Gyeonggi-do in the early Goryeo Dynasty. By the late Goryeo Dynasty, the stupas were built throughout Gyeonggi-do, indicating that the construction of the stupa was active. In the Joseon Dynasty, stone stupas were built in temples near Hanyang and deeply related to the royal family. Stone pagodas were erected mainly on major traffic routes. Stone stupas built in Gyeonggi-do have a variety of artistic and historical significance.

• Journal of Service Research and Studies
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• v.9 no.2
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• pp.1-15
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• 2019

This study analyzed the service philosophy of Eastern mainstream thought in order to establish a service philosophy. Following a prior study the "study of the service philosophy of major korean ideology", we explored the service philosophy of the Eastern mainstream ideology of China and India and it's coherence. The existing basic structure and operational model of service philosophy were presented in depth and the service philosophy of Oriental mainstream thought was derived. The philosophy of service can be presented as an idea of the structure of the service and as an idea of the operation of the service. It suggested compatibility of the service philosophy of Asian mainstream ideas, and analyzed them mainly in China and India. Indian ideas revolved around the ancient philosophy of Veda, Upanishads philosophy, and representative Buddhist philosophy. It also showed that a major trend of mainstream ideas in China and India was found to be compatible with the service philosophy. Follow-up studies are needed to further refine the structure of service philosophy and develop the principles of operation into larger ideas in the future, and a study of conformity of service philosophy in representative Western ideas, focusing on Greek, Roman, and German philosophy, is also required. Ultimately, it is necessary to establish a service philosophy as an ideological base that drives future economic and social development.

• Journal of Conservation Science
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• v.32 no.4
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• pp.511-520
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• 2016

The purpose of this study was to estimate the firing temperature of fired clay brick by applying high temperature X-ray diffraction(XRD) analysis. The clay bricks, which were excavated from a Buddhist temple in Karatepa, Uzbekistan were composed of quartz, plagioclase, alkali feldspar, mica, chlorite, limestone, hornblende, etc. Some clay bricks contained gypsum, which was presumed to have been used to improve the adhesive strength of the brick. Estimating the firing temperature using a geologic thermometer, the UZ-1 sample was identified as being in the quartz, plagioclase, pyroxene series, and the firing temperature was estimated to be $900-1200^{\circ}C$. On the other hand, applying the high temperature XRD method to the UZ-5 sample, it was found that the limestone was destroyed at $1000^{\circ}C$ and the diffraction peak of chlorite was weakened at $1050^{\circ}C$. Moreover, pyroxene series minerals developed at $1050^{\circ}C$ in the reproduction experiment. These results indicate that the clay bricks used in the temple were produced in a kiln that reached a temperature of more than $1000^{\circ}C$. Thus, high temperature XRD analysis can more accurately estimate firing temperatures as compared to the firing temperature mineral identification method and it can be used to determine the creation and extinction temperature range of minerals.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.33 no.3
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• pp.58-65
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• 2015

Compared to pavement of Chinese palace gardens, those of private gardens in south part of the Yangtze River(長江) in China shows variety of patterns. In order to figure out what causes the difference in paving pattern, this article focuses on the traditional Chinese ideologies during the all time. An analysis on 'Classical Gardens of Suzhou', which has been designated as UNESCO World Heritage, was used to determine how ideologies have influence on paving pattern of Classical Gardens. As a result, various Chinese ideologies such as Nature worship, Totemism, Confucianism, Taoism, Buddhism, and Folk Culture were found in paving patterns of the private gardens. Pattern of sun in the Retreat & Reflection Garden(Toisawon) is an example of Nature worship among primitive beliefs of ancient China. Phoenix pattern of the Couple's Retreat Garden(Ouyuan, Liuyuan) reflects Totemistic beliefs. Confucianism is the underlying philosophy of Eight Square pattern, Six Square pattern, and Cross Square pattern. These patterns were mainly used to pave large area and easily found in many gardens. Patterns reflect Taoism are "Wufu holding life" pattern(the Five blessing holding life, 五福捧壽), Flat peach pattern, and Alluding Eight Immortals pattern. Paving patterns related to Buddhism are patterns of 'Eight treasures' and Endless knot pattern appears most frequently since it expresses concept of reincarnation well. Paving patterns shows folk culture and beliefs of the time in China are bat, butterfly, dragonfly, frog, carp, and coin(ingot).

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.180-195
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• 2016

Since being designated as an important Intangible Cultural Property, Yeongsanjae has become recognized as a unique representation of Buddhist rituals in Korea. Following vigorous research in recent years, however, Suryukjae(水陸齋) was found to have been performed for a longer period and on a larger scale than Yeongsanjae, and under state leadership. This allowed researchers to move beyond the previous perspective that Yeongsanjae(靈山齋) lay at the center of many rituals. This study aims first to examine the origin and development of Yeongsanjae in Korea based on the literature, and then to discuss the meaning it holds today. Yeongsanjae was recorded as a ritual in Jineongwongong -published in 1496 during the early Joseon Dynasty- and also appeared in Yeongsandaehoejakbeopjeolcha -published in 1634(the 12th year of Injo's reign) in the mid-Joseon Dynasty and it was called Yeongsandaehoejakbeopjeolcha. It continued into the late Joseon Dynasty and it was called Yeongsanjakbeop or Yeongsandaehoejakbeop in the Ojongbeomeum collections(1661), CheonjimyeongyangSuryukjaeuiBeomeumsanbo collections(1721), and Jakbeobguigam(1826). In modern times, it has been called Yeongsanje in newspaper articles of TongnipSinmun (The Independent) and Yeongsanjae in Seokmunuibeom(1935). Nevertheless, the difference between the early Joseon Dynasty and subsequent periods is whether mourning of the spirit(唱魂) is added. In this regard, Yeongsanhoe in the early Joseon Dynasty mainly concerned Buddhist teachings realized through rituals such as sermon scenes of the Buddha. On the other hand, it was combined with Buddhist masses for the dead(追薦) from the mid-Joseon Dynasty and performed alongside with Buddhist teachings and prayers for the dead. Taking into account the seven-day Suryukjae, however, Yeongsanjae was performed daily during the day and mainly dealt with Buddhist teachings, while Buddhist masses for the dead were included when Yeongsanjae was performed independently.

• Korean Journal of Heritage: History & Science
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• v.41 no.1
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• pp.57-78
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• 2008

According to the previous studies about Shilla's cremate grave, in the process of importing the cremate grave, there has been correlation with Chinese Buddhism, and there have been a lot of mentions about the change of the grave, Yinwha(Stamp) patterns and its existence, and about the characteristics of the vessels to contain the bones. The cremate grave is categorized into two-parts type and mono-type, depending on the dead person. The cremate graves that are in local areas such as Wang-Gyeong, show difference in types. The typical vessel to contain the bones, called "Yeongyeol Gori Yoogaeho" is again proved to have existed from A.D 8c. ~ A.D 9c., judging from the Yinwha pattern stamp's existence. Yet, the Yeongyeol Gori Yoogaeho from 9th century used the patternless pottery, also seen from the Won-wha 10 yeon-myeong cremate grave. Due to the prosperity of Buddhism, when the "Mukuchonggwang Taranikyong(Sutra)", translated into Han language in 704 at Dang, was imported into Shilla, the funeral ceremonies of Shilla people changed from making cremate graves with vessels or scattering the bones in oceans, into building stupas in temples with hopes and wishes to bring oneself and family's fortune and the next life of the dead. As a result, the meaning of "Grave" disappeared for the cremate graves, and rather the ceremony changed into scattering bones and wishing fortunes for the dead person. In other words, the ancestor-worship ceremony which was focused on the tomb changed into commemorating the ancestors and wishing individual fortunes by the religious assembly in temples and the building process of stupas. In conclusion, this social change was the cause of the extinction of stone chamber with tunnel entrance and the tombs such as cremate grave.

• Journal of Conservation Science
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• v.37 no.6
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• pp.670-678
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• 2021

Anseong Cheonryongsa, a temple located in Anseong Seoun Mountain, is a part of the second Jogye Order of Korean Buddhism, under the Yongju Temple, and enshrines a gilt-bronze seated Avalokitesvara Bodhisattva. In this study, X-ray fluorescence (XRF) analysis revealed that this statue is composed of Cu-27.2 wt%, Sn-12.6 wt% and Pb-48 wt%. A gamma (γ) ray (Ir-192) image confirmed damage on the backside of the statue, which was later repaired with wood. The XRF analysis and visual observation determined the boundary between the metal and wood in the statue. In addition, results of standard X-ray peak intensity of gold foil and correlation with thickness helped to derive an equation for calculating the thickness of the Avalokitesvara Bodhisattva's gold foil. It was determined that the gilded chest (21 ㎛) and face (20.7 ㎛) of the statue were the thickest sections, the wooden substratum (11.9 ㎛) was the next-most thick, and the bronze (7.4 ㎛) was the thinnest layer.