• The Journal of the Korea Contents Association
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• v.17 no.12
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• pp.272-280
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• 2017

This article compares the content of a Korean movie, Miss Granny, and its Chinese adaptation, 20 Years-old Again. Popular in both countries, two movies are based on a same synopsis with similar characters and plots. With similarities, they also display differences originating from distinct social, cultural, and political conditions in each society. Firstly, Miss Granny displays women in Korea closer to mother figures than any other social roles, while 20 Years-old Again does more individualized and sexually active female images. Secondly, the former shows Korean men as the heads of houses in the Confucius tradition, but the latter does Chinese men more demoted and democratized. Thirdly, the former depicts the Confucius social caste system still surviving against oblivion, as the latter does the system being able to be overcome by serving the country. As main reasons of these differences, this article takes historical, social, and cultural differences that both societies have experienced from the early $20^{th}$ century.

• Magazine of the Korean Society of Agricultural Engineers
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• v.30 no.4
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• pp.71-84
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• 1988

벼 담수 관개 조직에 대한 효율 계산에 있어서 입력은 관개수량과 총 강우량이고 출력은 증발수 및 급유유실의 합이 된다. 그러나 최근에는 입력을 관개수량으로 출력은 증발수 및 급유유실로 부터 유교 우량을 뺀 값으로 정의하고 있다. 비록 후자의 방법이 전자보다는 실제 논 조건에 부합된 계산방법이기는 하지만 아직도 허용침수심 유지에 필요한 관개수량, 각종 생육기에서의 침수심의 변화, 분배방법에 따른 침수심의 차이 등이 고려되지 않고 있다. 본 연구에서는 이와 같은 벼 관개효율 계산의 단순화가 포장관개효율의 정도와 적정도의 어떠한 영향을 미치는가를 검사하고 그러한 효과의 크기와 성질을 다음과 같이 2단계로 조사하였다. 첫째, 논에서의 일별물수지조건을 기본으로 하여 관개효율 계산모형이 개발되었으며 이전 효율계산에서 생략된 모든 요인이 고려되었다. 둘째, 개발된 모형을 이용하여 포장관개효율을 계산하고 그 결과를 재래방법으로 계산된 값들과 비교하였다. 본 연구는 아직까지 불충분한 것으로 간주되어 왔던 논 관개조직의 포장관개효율에 대한 몇 가지 흥미 있는 의제를 밝힌 것으로 기본 자료는 1985년 반월관개지구에서 수집된 것을 이용하였다. 1. 계산모형은 포괄적인 것으로 어떤 지방의 수집자료라도 적용할 수 있다. 모형의 계산결과를 볼 때 관개효율과 소비수량 사이에 접근된 경향을 보여줌으로써 모형개발에 잘 충족시켜주고 있는 것으로 판단된다. 2. 모형에서의 계산시간간극은 제한적이지는 않지만 중요하며, 비교분석이 관련된 경우에는 주의하여 문제를 선택해야 한다. 계산결과를 보면 짧은 시간간격이 관개효율이 아주 크거나 작은 기간을 더 잘 반영하는 것으로 나타났다. 3. 논의 포장관개효율을 계산함에 있어서 각 관개기의 초기 침수량과 허용 침수심을 무시한 효율계산은 큰 오차를 나타냈다. 반월관개지구에서 주간 포장관개효율은 -58%~16%로 오차범위가 관측되었다. 4. 논의 침수량 및 허용 침수량을 고려한 것과 고려하지 않은 것 사이의 상이성이나 유의적인 관계는 없었다. 그러나 연구 결과에 의하면 전자의 방법이 효율 측정에 있어서 더 적합한 것으로 판단되었다. 5. 개발된 모형은 논 관개의 물리적 측면과 관리목표 모두를 고려한 것으로 계산된 효율은 벼, 생육 각 단계에서의 효율 비교에 양호한 방법임을 알 수 있다.

• Sijohaknonchong
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• v.20
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• pp.5-27
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• 2004

This article aims to clarify the significance of nature's silence in sijo by comparing with the works taking misunderstanding and lie as poetic materials. Sijo poets praise the silence of nature with correlating the false of the mundane language. This is the natural consequence in which they arrive by denying both 'mundane' and 'language'. In mundane world people struggle for their interest and distinguish between right and wrong. Therefore the silence of nature is not the principle of life but counter-pair of mundane politics. Sadaebu[사대부], the sijo poets praise the silence of nature to realize needs to rise above the boundary of right and wrong. Then they don't recognize the nature as pure scenary. As Confucianist, they recognize the nature in connection with mundane world. Because they have two persona, the scholar [사] and politician[대부]. In Confucianism the naturalization of moral and moralization of nature is pursued simultaneously.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.3
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• pp.12-20
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• 2012

This study was carried out to investigate the backgrounds and spatial characteristics of the sericulture in the rear garden of the palace in Joseon Dynasty. Joseon Dynasty made the various efforts not only to enhance the promotion of agriculture but also sericulture since the main industry of Joseon Dynasty was farming. At the very beginning, Joseon Dynasty planted mulberry trees and built a silkworm-raising room(蠶室) around the Donggung(東宮). Then, King Sungjong(成宗) made Chaesangdan(採桑壇) in Changgyeong Palace and performed Chinzamryae(親蠶禮). The location of Chaesangdan varied as time goes on until the king Gwanghaegun(光海君). Lastly, King Yeongjo(英祖) made Chaesangdan and Junghaechinzambi(丁亥親蠶碑) in Gyeongbok Palace. Yeongjo(英祖) showed a strong attachment to Gyeongbok Palace and actively encouraged the sericulture. Chaesangdan was built in the east side of the palace which was appropriate for planting mulberry trees. Furthermore, a silkworm-raising room was located in this place at the era of King Sejong(世宗).

• Current Research on Agriculture and Life Sciences
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• v.13
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• pp.1-7
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• 1995

The Chos$\hat{o}$n society witnessed internal unrest that culminated in popular uprisings during the years of 1700~1870, and this circumstances in Korean society offered a good opportunity to reorganize the relationship between production and society. However, it is not clear whether this pointed toward a modern capitalist society. Nevertheless, Korean society and agriculture developed under various difficult circumstances. In the view of the increase of land productivity and population during this period. Despite such tribulations, alter WWII the country underwent rapid industrialization, but it is not clear how lar the historical experience aided this development. The educational investment which builds upon the peasants' work morale and thriftiness certainly transforms the human capital and thus exerts important influence on the development of Korean modernization.

• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.317-344
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• 2014

There are many modern elements in religions appeared in the early Korean modern era. From the nationalism perspective, most religions had tendencies toward anti-feudalism and anti-foreign power. Pak Eun Sik(朴殷植) emphasized the importance to explain those religions as the National Religion in his writing 《Korea Painful History(韓國痛史)》. That is, he realized those as one of Korean spirits or souls keeping Korean identities like the Jew's Judaism or the Turk's Islam. In the paper, I try to analyze religions on Kang Jeung San(姜甑山) with Daesoonjinri-hoe as the central figure from Pak's perspective. In the early Korean modern era when Kang went his own the Savior way, Korea and its society got into uncontrollable confusion because of strong demands both of a feudal-state breaking and against pillaging foreign-power especially Japan. For all countries of the world, it is difficult to change from a feudal state into the modern nation state to keep existing society order. Because the reformation under old social systems means the incomplete reformation. So in this era new religions showed the neglected class of people the vision of new society. Meanwhile Korean society try to become a modern state, and now became a recognized modern state in international society. But it is still insufficient to debate on groups and their roles for Korea modernity in that time especially new religions. Since Korea independence, new religions including Daesoonjinrihoe have not receive good reviews because of a certain religion group expansion and the government's regulation and control toward new religions. Till today, I think, Independence Movement as well as reform of modern awareness have not relatively receive reasonable reviews. So I hope to serve as a momentum that in early Korea modern era new religions receive reasonable and positive reviews.

• Korean Journal of Culture and Social Issue
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• v.14 no.1_spc
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• pp.33-46
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• 2008

The purpose of this study was to analyze the negative circumstances of Korean education and to provide some suggestions in terms of cultural psychology. Researcher considered the negative situation as Han(恨) to Korean people and analyzed it with the cultural psychological theories. In Korean culture, Han(恨) could be overcome by Shinmyeong which is known as a Korean unique positive emotional experience. According to results of a recent research, Han has been thought that it was the negative feeling from loss of self-worth, and Shinmyeong might be the feeling related with retrieval of self-worth. On the base of discussion about Shinmyeong, several psychological solutions to negative circumstances of Korean education were proposed.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.46-56
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• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• The Journal of Korean Philosophical History
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• no.56
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• pp.47-80
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• 2018

The traditional laws of Korea have undergone various stages of development over time. This includes the voluntary standards of the clean society. Korea's traditional legal systems, ranging from those of the Goryeo(高麗) to those of the Republic of Korea, have taken Confucian Phiosophy as their major ideological bases. At the center of these Confucian ideals, particularly in regards to pre-Qin Confucian Philosophy(先秦儒家思想) from where these ideals originated, lie the core ideals which emphasize the responsibility of each individual regardless of the social status(正名), the needs for a democracy in which people are empower and guide the state(民本), the importance of reigning with benevolence, moral excellence, and rite (仁義), and the differential love centered on kinship and humanity(親親愛人). These were the ideas as set forth by Confucius(孔子), Mencius(孟子) and Xun Zi(荀子). The current laws of Korea, especially in regards to the Constitution and the Civil and Criminal Laws, include a number of provisions that contain the Confucian Ideas of Law. The Constitution, in particular, which is also supported by the judgement of the Constitution Court, reflects several core Confucian ideals including filial duty (孝) and respect for ascendants and the traditional culture. The Court also suggested the two important standards of the constitutional legitimacy of the Traditional Culture. One is 'Age Compatibility (時代 適合性)', the other is 'Manifested Universally Validity(現在的 普遍妥當性)'. So we have burdened with the reestablishment of the Universal Ethics of the Confucian Ideology.

• Sijohaknonchong
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• v.25
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• pp.29-48
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• 2006

Saseol Sijo which reflects on people's life often showns us relationships between love and economy of those periods' people in Chosun dynasty. Meaning of a word 'housewife' is a woman who supporting and organizing family with her husband. Materialistic problems and economic problems appeared in Saseol Sijo emphasize entertaining and merrymaking rather than struggling to the society enforcing poverty. Therefore, it is often said that Saseol Sijo stimulates overconsumption of goods and money. We can regard sexual discussions appeared in those periods' Saseol Sijo as reflections of desire which are the way of releasing repressed sexual appetite of women or substitutions of satisfying their sexual appetite. Features of housewives appeared in Poong-ryu-bang and Saseol Sijo which are succeeded as productions of merrymaking in Latter half period of Chosun dynasty, can spotlight because of its meanings. It told us not only housewives' roles are started to change but also vivid sexual discussions similar to nowadays things are begun in latter half Period of Chosun dynasty. Main subject pecuniary mediated sexual discussion of housewives appeared in Saseol Sijo teaches a lot of things to twenty first century's contemporary people experiencing collapsed family relationship, pariakapitalismus and wide spread sexual industries.