• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.4
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• pp.49-63
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• 2010

This study focused on the method of separation - space organization- as one of the architectural methods that is considered by the view point of its location and arrangement of 'Byoul-seo' private garden pavilion in Honam province. As a result, the followings are conclusions; By this study, they can be found in the concept of '居敬窮理', '格物致知'. It is presumed that nature union is archived through the 'yan-sang(玩賞)' which is ultimate state of knowledge that is based on the premises of opened significance in emancipation from narrow view point in the past and cognition of value. Therefore, it is needed to know the unworldly point of space perception about the pavilion territory, furthermore to have conceptual method to distinct pavilion from the world. there are two methods in the distinct concept in this pavilion research: unworldly separation and meditative separation. It is concluded that the specific consideration of the method of separation that is applied in the Byoul-seo pavilion. And it is accomplished by the contemplation of separation method in approach and entrance of direct influence area. they could be 1) cross the hill, 2) cross over a brook, 3) lifted up in the mount, 4) penetrate the forest, and 5) narrow entrance, which could be part of location.

• The Journal of Korean Philosophical History
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• no.35
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• pp.131-164
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• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• Korean Journal of Soil Science and Fertilizer
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• v.22 no.4
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• pp.296-300
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• 1989

This study was carried out to evaluate the effects of clay loam soil, zeolite, and high molecular organic compounds on the improvement of soil physico-chemical properties and soybean yield in a sandy loam soil. Soybean was cultivated from 1987 to 1988. CEC, moisture retention of soil were increased, but soil bulk density and hardness were decreased by soil conditioners. Clay loam soil addition enhanced the soybean yield by 5% at 10ton 10a plot, 7% at 20ton/10a plot. Also zeolite application increased the soybean yield by 6~10%. Effects of soil conditioner application of the 1rst year were greater than that of 2nd year. Some experiments were conducted in laboratory for the effect of soil conditioners on soil physical properties. The nutrient and water holding capacity were highest by K-SAM treatment, but the soil aggregates was most stable by AN-905SH and Primal treatments.

• Korean Journal of Soil Science and Fertilizer
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• v.22 no.1
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• pp.39-44
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• 1989

This experiment was conducted to mature newly reclaimed upland and to increase soybean yield at this upland, Kim Jae, Jeon Buk, Koera from 1987 to 1988. Lime, lime-magnesium and calcium sulfate were applied with two, levels, amount of lime requirement, and 1.5 times of lime requirement. The results were summarized as follows: 1. The yields of soybean among treaments were in order of lime-magnesium 1.5 times, lime 1.5 times, lime-magnesium, calcium sulfate, lime and control with significancy at 1% level. 2. Correlations between yield components and inorganic element contents (T-N, $P_2O_5$, CaO and MgO) in plant at flowering stage were positive, but manganese in plant was negative at 5%, respectively. 3. Correlations, between yields and MgO and CaO contents in plant at flowering stage were positive, but Mn in plant was negative at 5% respectively. 4. Inorganic element contents of the soils at flowering stage were higher than those of before experiment. Correlation between yield and base saturation degree in soil at flowering stage was positive at 5%.

• Korean Journal of Soil Science and Fertilizer
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• v.22 no.4
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• pp.315-322
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• 1989

This study was intended to find out the effect of the fertilizer applications on the changes of the morphology, yield and effective components -Paeonol, Benzoic acid, Oxypaeoniflorin, Albiflorin and Paeoniflorin- of Paeonia albiflora Palls. The treatments of the field experiment were designed as follows ; conventional fertilization(R), organic fertilization(OF), chemcial fertiliazation(CF), combination of organic and chemical fertilization(OCF), and 50% and 100% increase of the chemcial fertilizers in combination treatments (OCF-50, OCF-100). The results obtained were summarized as follows ; 1. Depending on the treatments, the changes of the growth characteristics of the aboveground part were not significant, but the yield of the root had a significance on OCF-100. 2. The large quantities of effective components in Paeonia albiflora Palls were increased from the first year to the second year. 3. The excess phosphate application in the conventional fertilization affected to decrease the root yield and the effective components in its root. 4. The organic fertilizer was more favorable to the yield and the contents of the effective components of Paeonia albiflora Palls than the chemical fertilizer. OCF-50 and OCF-100 had higher values of yield and the amounts of the effective components than the treatments of the organic fertilizers.

• The Journal of Korean Philosophical History
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• no.38
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• pp.275-302
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• 2013

The purpose of this paper is to investigate Chu Hsi's theory of Ge Wu by analyzing the $L{\ddot{u}}$ shi daxuexie (呂氏大學解) in the Critique of Adulterated Learning (雜學辨). Critique of Adulterated Learning was written by Chu Hsi(朱熹) for the purpose of criticizing the confucian scholars who inclined to Taoism and Buddhism. Chu Hsi criticized $L{\ddot{u}}$ Pen-chung(呂本中)'s theory of Ge Wu Zhi Zhi, especially focusing on his understandings based on the Buddhist tendency. $L{\ddot{u}}$ Pen-chung considered Ge Wu Zhi Zhi as the processes of emerging Liang Zhi of the Subject to discipline by investigating the Li of things. He said "Regard an awakening as the standard of Ge Wu Zhi Zhi", as he payed more attention to the mind of the Subject rather than a long process of accumulation of Li. In comparison with him, Chu Hsi considered enormous each step to accumulate Li as more important to reach the completions of knowledge. Especially, while grasping Li, he considered they should have an understandings of things from the routines to the origins of the principles - that is from the principles of things to the reasons of things are. Chu Hsi approached to the Ge Wu in the meaning of political theory in his early days. However, Chu Hsi expands the width of his thought with a theoretical tool of 'Li-i fen-shu (理一分殊)' in the course of criticizing $L{\ddot{u}}$ Pen-chung's theory of Ge Wu Zhi Zhi. In that sense, His criticism of $L{\ddot{u}}$ Pen-chung(呂本中)'s theory was not only the process of struggling against Buddhist philosophies, but also the process of deepening of his philosophy.

• (The)Study of the Eastern Classic
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• no.36
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• pp.403-432
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• 2009

In this paper, I examined two things. First explore the of the reality(眞) in poems written on paintings and discussion on paintings in men of letters of Pre-chosun dynasty, furthemore, it analyzes the meaning and thought. To explain it, I would like to analyse the discourse surrounding the reality(眞) in poems written on paintings and discussion on paintings, and concept of the borrowing(假) and the unreal(幻). First of all, I examine the ways that the view of nature of Confucians is pertinent to the abiding in reverence and the investigation of principles of confucians, also painting is necessarry condition for their moral and spiritual self-cultivation. In the discourse surrounding the reality, it is to suggest from 'natural reality (天眞)' to escape from the reality(眞), and proceeds to examine the transformation of reality(眞) in mind(人心). Furthermore I examine the meaning of transform and delicate difference between borrowing(假) and the unreal(幻). In this process, concept of the borrowing(假) and the unreal(幻) is divided into the two meaning. False(假) is to become the Borrowing and painting, the unreal(幻) is change into the act of recognition. In conclusion, I examined the significant transformation of the reality(眞) and the unreal(幻). The reality(眞) has been recognized as a important concept, it is diverged into the Nature, outer things and painting mind, and the object of ultimate value in appreciation and painting of Pre-chosun dynasty.

• (The)Study of the Eastern Classic
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• no.67
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• pp.105-128
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• 2017

The purpose of the present study is to explore the significance of the Commentaries on Pavilions (樓亭記) from the Sancheong-gun area. To achieve this purpose, the study analyzes the works handed down in Sancheong-eup, Chahwang-myeon, Obu-myeon, and Geumseo-myeon, focusing on the two characteristic themes: the discipline and enlightenment of heart and mind (in Chapter 2) and the succession of integrity and the tradition of ancestor worship (in Chapter 3). The first characteristic theme "the discipline and enlightenment of heart and mind" is explicated in Chapter 2 by reviewing the Commentary on Hwanajeong Pavilion (Hwanajeonggi) written for the namesake building located in Sancheong-ri, Sancheong-eup, and the Commentary on Gyeongjeonjae Pavilion (Gyeongjeonjaegi) in Maechon-ri, Geumseo-myeon. The second theme "the succession of integrity and the tradition of ancestor worship" is examined in Chapter 3 based on the Commentary on Sulgojeongsa Pavilion (Sulgojeongsagi) from Jangwi-ri, Chahwang-myeon, and the Commentary on Maeranjeong Pavilion (Maeranjeonggi) from Yangchon-ri, Obu-myeon.

• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.175-214
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• 2021

In the Joseon Dynasty, Confucian literati sacralized their daily lives through ritual practices across the three dimensions of time, place, and humanity. 1) In the dimension of time, they cultivated in their personal lives by accepting and thoroughly practicing the ethical principles of the Elementary Learning (『小學』). These practices of self-cultivation developed into ritualized practices of daily routine from the perspective of neo-Confucianism. 2) In the spatial dimension, local public schools (鄕校), local private academies (書院), and village private schools (書塾) were constructed as the symbolic places for disseminating Confucian norms through intensive seminar activities and collective learning sessions (講會). These places were also used for the pious recitations of selected Confucian proverbs that had been ritualized by Confucian literati. 3) In the dimension of humanity, pious consciousness, reinforced by the ritualized practice of periodic sacrifices or intensive reading, was subconsciously deepened and projected onto dreams individuals reported of their deceased fathers or teachers. According to the Confucian ritualization process, people were seen as being able to sanctify their daily lives by thoroughly internalizing and effectively realizing Confucian values.

• The Journal of Korean Philosophical History
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• no.27
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• pp.85-118
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• 2009

Kim Hang(金恒: Il-Boo 1826-1898) presented that in the end of 19 century The Book of Correct Changes(正易) alternated I-Ching(周易) in Korea. He predicted that the New world would be realized soon. In other words, the Former-Heaven(先天) would be changed in to the After-Heaven(後天). The New world means the highest well-being society and harmonized world. He named the New world as the Yuli world(琉璃世上). The Book of Correct Changes contained the idea of reformation of society with great cosmic changes and taught us to cultivate and train our mind for transformation of human beings. The New world will be come true, and there the struggling will be ceased. The New world will be accompanied by the transformation of human beings. Each person has to persevere changing him(her)-Selfin his(her) efforts to be a holy man. All people will achieve the high spirit. Kim Hang taught us to renew ourself and made the new world where every person will live with Truth and have an equal right and treat others without discrimination.