• The Science & Technology
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• v.10 no.9 s.100
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• pp.60-63
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• 1977

우리나라 임학은 전후 황무지와도 같은 벌판을 개척해 왔다고 볼수 있다. 사실 광복직후는 사회질서 정치질서의 혼란으로 학계의 체통같은 것은 생각 할 수도 없었고 그 정리에 착수한다는 것도 쉽게 될수 없었다. 임업기술 같은 것은 멀리 이조의 실학에 까지 찾아 볼수 있으나 전전 우리나라에서 임학다운 교육이 실시된 곳은 현 서울대학교 농과대학의 전신인 수원고등농림학교 임학과라고 볼수 밖에 없다. 이밖에 주로 일본의 대학 또는 고등농림학굥서 수학한 분들이 임학의 초석으로서 개척이라는 어려운 시련앞에 서게 되었든 것이다. 소위 해방이란 것은 당시 모든것은 백지상황에서 출발시켰다. 이의 열외가 될수 없듯이 임학도 첫머리부터 실을 풀고 마디를 맺어나가지 않으면 안되었다. 전후 약 30년이 흘렀는데 일단 이것을 10년을 구분해서 그 간의 임학계의 성격을 살펴본다.

• The Science & Technology
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• v.32 no.9 s.364
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• pp.76-77
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• 1999

다산 정약용은 공직자가 지켜야할 "목민심서"를 쓴 유명한 실학의 대학자이다. 그는 우리나라에 우두를 처음 도입한 인물의 하나로 근대과학과 관련된 글을 남겼다. 그리고 그보다 4살 위인 형 정약전도 이름난 과학자였다. 형인 정약전은 한국과학바사의 고전으로 볼 수 있는 "자산어보"를 쓴 사람으로 흑산도의 물고기에 대한 조사보고서를 담은 책이다. 이들 형제는 전남 강진과 흑산도로 유배되어 유배지에서 학문탐구에 불태운 형제 과학자이다.

• (The)Study of the Eastern Classic
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• no.35
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• pp.161-188
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• 2009

Confucianism's concept of Ye is ruled by the absolute principle of the universe on one hand, and by "the rules of Ye(節文)" and "the rules of ceremony(儀則)", the principle of relative articulation on the other hand. The realizations of the absolute principle of Ye is depending on its usage in everyday life which is fundamentally conditioned by time and space. Thus, Ye's usage can be maximized when the fundamental principle and the condition of its usage make a mutual harmony. Of course, Ye and Ak(樂) are doing complementary roles for each other, since Ye is a principle of a division and Ak is a principle of combining features. However, the essence of Ye can be figured out as the characteristics of mutual reciprocity among things of hierarchy between the classes. Not only in Modern one But also in the medieval society, Ye was not a one-sided force. The essence of Ye does not retain the interests of an individual and the power of a group. If so, the formal aspects of Ye had been distorted. Confucianism demands a strict morality and ethics of a normal person as well as of the ruler. The characteristics of Ye is democratic and open to the condition of time and space. Yegyo should be rooted in everyday lives and realized as a usualness. Therefore, Shirak was an inevitable feature of Yegyo. During the 16th and the 17th century, Ye insinuated into everyday lives of the public in the Korean society. Yulgok Yiyi(李珥)'s Haejuhyangyak(海州鄕約) was estimated as the exemplary feature of Shirak.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.6
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• pp.988-1002
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• 1997

The objectives of this study are to consider about the research of a costume and a discussion about a system of costume by practical science scholar in the late period of Chosun Dynasty. The result are descrived as follows: 1. The purpose that practical sciellce scholars researched a costulne was not only the intellectual research but also to make a basis in order to reform a uncorrected costume's system. Their study had two point. The one was the investigating research about the origin and change of the costume. The other was the study about a formation of costume. 2. The practical science scholars determined the directions to reform a wrong costumes' system on the basis of the research about a costume. They had three directions. Those were a conservatism, a rationalism to think the realities of life and a reformation. 3. The practical science scholars' thinking was to pursue the origin form and the practical use. This two axis show the direction to improve our costulne's culture now a day.

• Journal of the Korean Society of Clothing and Textiles
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• v.20 no.5
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• pp.860-869
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• 1996

This study is a research for an idea of costume containing clothing system in the early Practical Science School. The result are described as follows 1. Bak-Kyem, Han got a critical thought and attitude to seek for practical and rational as pect. Because that he studied an original text and wanted to find a basic meaning. And the result, he made a Pang-Ryeong Symeui. 2. Hwyeng-won, Rue contended that we had to model after chinese costume system to seek for a correct clothing system to harmonize with our culture and regulation. And he sought for the original courtesy because that his basic idea of reformation in the clothing system was an ancient system. But when there was a remedy, he suggested a new system. 3. Ik, lee considered a clothing system with a critical and investigated attitude. In the clothing system, he wanted to keep an original courtesy. But he asserted a constant reformation in evil tradition. He pursued a rationality not to be tied a formality, and he had also a flexibility to recognize real customs.

• Journal of the Korean Society of Clothing and Textiles
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• v.16 no.2
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• pp.149-154
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• 1992

The objective of this paper is to find out the costume in the era of Practical Science through the books written by Yack-Young Chung. Conclusions are described as follows: 1. A disorder of a class system is to be seen from the correlation between the upper class costume and the lower class costume. 2. He made an effort to develope technics and enlarge the specialist for the revolution of costume system. 3. He stressed the thrift for the revolution of custom through clothing. 4. He insisted that the use of clothing be out of formal courtesy, from the fact he showed his idea for the basic courtesy.

• Journal of Families and Better Life
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• v.13 no.3
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• pp.58-65
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• 1995

규합총서는 조선후기에 빙허각 이씨가 저술한 가정학의 총서라 할 수 있다. 이책은 저자가 집안의 딸과 며느리에게 주기 위한 것으로 부녀자들을 위한 교육서라고도 할수 있으 며 가정생활 백과 사전과 같은 성격을 띠고 있다. 규합총서를 통해본 의생활 색생활관리는 간간히 연구되어 왔으나주생활관리의 내용은 연구가 미흡하여 본 연구에서는 이 책의 주택 관리의 내용을 찾아 분석하고 논의하여 보았다 그 결과 첫째 당시의 주택관리에는 자연재를 활용한 바를 볼 수 있었고 둘째 그 내용은 저자가 직접 행해 보고 유용한 바를 수록한 상세 한 가르침이었음을 알 수 있었다 셋째는 주택관리내용이 여성들이 감당할 수 있는 정도로 제한적인 것만을 다루고 있었으며 넷째는 조선후기의 실학사상의 영향을 받은 실천적가르침 을 강조한 바를 알수 있었다.

• The Journal of Korean Philosophical History
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• no.32
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• pp.215-249
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• 2011

This essay reflects on the modernity of Korea by examining the transformation of the traditional knowledge system from a historico-semantic perspective with its focus on the opposition and collision of the old and the new conception occurred in the early period(1890~1910) of the acceptance of the Western modern civilization. With scientific success, trick of reason, Christianity and evolutionary view of history, the Western modernity regarded itself as a peak of civilization and forced the non-Western societies into the world system in which they came to be considered as 'barbarism(野蠻)' or 'half-enlightened(半開).' The East Asian civilization, which had its own history for several centuries, became degraded as kind of delusion and old-fashioned customs from which it ought to free itself. The Western civilization presented itself as exemplary future which East Asian people should achieve, while East Asian past traditions came to be conceived as just unnecessary vestiges which it was better to wipe out. It can be said that East Asian modernization was established through the propagation and acceptance of the modern products of the Western civilization rather than through the preservation of its past experience and pursuit of the new at the same time. Accordingly, it is difficult to apply directly to East Asian societies Koselleck's hypothesis; while mapping out his Basic Concept of History, he assumed that, in the so-called 'age of saddle,' semantic struggle over concepts becomes active between the past experience and the horizon of expectation on the future, and concepts undergoes 'temporalization', 'democratization', 'ideologization', 'politicization.'The struggle over the old and new conceptions in Korea was most noticeable in the opposition of the Neo-Confucian scholars of Hwangseongsinmun and the theorists of civilization of Doknipsinmun. The opposition and struggle demanded the change of understanding in every field, but there was difference of opinion over the conception of the past traditional knowledge system. For the theorists of civilization, 'the old(舊)' was not just 'past' and 'old-fashioned' things, but rather an obstacle to the building of new civilization. On the other hand, it contained the possibility of regeneration(新) for the Neo-Confucian scholars; that is, they suggested finding a guide into tomorrow by taking lessons from the past. The traditional knowledge system lost their holy status of learning(聖學) in the process of its change into a 'new learning(新學),' and religion and religious tradition also weakened. The traditional knowledge system could change itself into modern learning by accepting scientific methodology which pursues objectivity and rationality. This transformation of the traditional knowledge system and 'the formation of the new learning from the old learning' was accompanied by the intersection between the old and new conceptions. It is necessary to pay attention to the role played by the concept of Sil(hak)(實學) or Practical Learning in the intersection of the old and new conceptions. Various modern media published before and after the 20th century show clearly the multi-layered development of the old and new conceptions, and it is noticeable that 'Sil(hak)' as conceptual frame of reference contributed to the transformation of the traditional knowledge system into the new learning. Although Silhak often designated, or was even considered equivalent to, the Western learning, Neo-Confucian scholars reinterpreted the concept of 'Silhak' which the theorists of civilization had monopolized until then, and opened the way to change the traditional knowledge system into the new learning. They re-appropriated the concept of Silhak, and enabled it to be invested with values, which were losing their own status due to the overwhelming scientific technology. With Japanese occupation of Korea by force, the attempt to transform the traditional knowledge system independently was obliged to reach its own limit, but its theory of 'making new learning from old one' can be considered to get over both the contradiction of Dondoseogi(東道西器: principle of preserving Eastern philosophy while accepting Western technology) and the de-subjectivity of the theory of civilization. While developing its own logic, the theory of Dongdoseogi was compelled to bring in the contradiction of considering the indivisible(道and 器) as divisible, though it tried to cope with the reality where the principle of morality and that of competition were opposed each other and the ideologies of 'evolution' and 'progress' prevailed. On the other hand, the theory of civilization was not free from the criticism that it brought about a crack in subjectivity due to its internalization of the West, cutting itself off from the traditional knowledge system.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.1
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• pp.10-20
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• 2020

This study aims to analyze the developed characteristics of the knowledge and information of gardens through garden or flowering plant books compiled in the 15th and 19th centuries of Joseon Dynasty. Diachronically analysis of the garden or flowering plant books classified the characteristics in which knowledge and information about gardens are developed by the period, and looked at the factors. The results are as follows; First, the relationship between the authors who compiled the garden or flowering plant books had similar characteristics to the genealogy of Realist School of Confucianism(實學) in the Joseon Dynasty. Kang, Hee-An's practical features influenced later realist school of confucianism scholars. Lee, Su-Gwang has accumulated knowledge of the garden through his experience of traveling the diplomatic envoy to China. Since then, Hong Man-sun's ideology has been related to Charles, a member of the Southerners. Seo Yu-gu was also able to accept Realist School of Confucianism in an integrated way through the Jungnong school's theory and interaction with the Jungsang school. Ryu, Jung-Lim's relationship with the Jungnong school emerged as he added to the 『Jeungbosanrimgyeongje(增補山林經濟)』. Second, the 『Yanghwasorok(養花小錄)』, 『Jibongyuseol(芝峯類說)』 「Hwuimok(卉木)」, 『Hangjeongrok(閑情錄)』, 『Sanrimgyeongje(山林經濟)』 「Yanghwa(養花)」, 『Jeungbosanrimgyeongje(增補山林經濟)』 「Yanghwa(養花)」, 『Hwaamsurok(花庵隨錄)』 and 『Imwongyeongjeji(林園經濟志)』 「Yewonji(藝畹志)」 contain garden plant characteristics, cultivation methods, and management methods. The 『Imwongyeongjeji(林園經濟志)』 「Seomyongji(贍用志)」, 「Iunji(怡雲志)」, 「Sangtaekji(相宅志)」 contain details on the location selection of gardens, the layout of facilities, how to create them and materials. The description of these garden or flowering plant books was found to be the most common introduction with 55 percent, followed by methodologies(42.8%), the Lichi Theory(理氣論, 15.5%), the classification(12.4%), and the convention(1.9%). Third, based on the importance of knowledge and information on gardens, the garden or flowering plant books related to the period were classified as early period, including 『Yanghwasorok(養花小錄)』, 『Jibongyuseol(芝峯類說)』 which were compiled before the 17th century. The 18th-century compiled 『Sanrimgyeongje(山林經濟)』 and 『Jeungbosanrimgyeongje(增補山林經濟)』 were classified as middle period, and the 19th-century compilation of 『Imwongyeongjeji(林園經濟志)』 was classified as late period. The garden or flowering plant books were cited the contents of ancient Chinese books, the author's experiences and opinions contained in the preceding period in later garden books. And the reinforcement of garden knowledge was made to reflect the agricultural technology and expertise developed at the time of writing. Fourth, based on analysis of the development and acceptance of knowledge information in garden by period, In the early period was dealing with floriculture as a way to explore the logic of things. Later, in the 18th century, a vast influx of garden knowledge information came from China. Among scholars, they secured justification for garden creation as part of various knowledge-seeking activities, which expanded their expertise in gardens. In response to the trend of gardening in the 19th century, professional books were written based on knowledge and information on gardens that were collected in the past, and systems were established such as the collection and management of garden plants, construction methods, enjoying methods, and self-realization.

• (The)Study of the Eastern Classic
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• no.49
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• pp.7-38
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• 2012

This study is an argument that Yeoheon Jang Hyun Gwang's Yeok-Hak-Do-Seol has been on the context of the typical Confucian methodology of self-organization for a sage's or superman's character (爲己之學) and completed the methodology. Therefore the context from Confucius to Southern Song China Era is argued as a context of development and systematization of the methodology. In addition the fact that Zhuxi(朱熹) and his students had systimatization of the methodology with the publications of some important textbooks is also explained. The most stressed thing of this study is Yeoheon's Yeok-Hak-Do-Seol is just the text that succeeded them as the methodology of self-organization and had a special purpose of completion of the methodology not only with comprehensive items of practice but also intuition into the human's life and the world by his mastery of Yeokhak(易學). The viewpoint this study keeps is the Confucian methodology of self-organization is considered for the purpose of development and upholding the Confucian truth, and thus the methodology itself has been regarded as the necessary one that is the closest approximation to a pursuit of Confucian truth. According to this viewpoint we can observe the features of methodology of the pursuit of Confucian truth from the Yeok-Hak-Do-Seol. However the Yeok-Hak-Do-Seol has its purpose merely on a human being's self-organization but also on an enormous enterprise to make the universe peace or sustainability of the world. His stress on the enterprise shows that his methodology is not a merely repetition of the tradition of the Zhuzixue but a creative deveopment of the tradition. The other feature is that his methodology is systematization on the basis of Yeokhak, or the study of Yi-jing(易經). The main method he intensified is easiness and simplification that is the main point which he extracted from Yi-jing as the most important and necessary way of life.