• Korean journal of communication and information
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• v.26
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• pp.83-104
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• 2004

Most studies of Korean Newspaper in historical view have focused on the news writing form and editorial practice. Those studies have much rely on the memories of ex-journalist or the impression of scholars. So this study aims to give the concrete figures of news writing forms and editing practices in 1920-30's by investigating Kim Dong-Seong's activities as a journalist. He was a first journalist who studies journalism. He studied journalism during his stay in the Ohio State University as an english department student. After he came back to Seoul, he worked at the Dong-A Il Bo as an one of the first publish members. His activities as a journalist have much important meanings because of his varied works and careers. He also wrote a practical affair book for reporters which was the first book in Korea. As a result of research about Kim Dong-Seong's activities in 1920-30's, the feature of edit practice in 1920's had much emphasis not only on the headline but on the relation between type and print, and at the same time the combination of news or the change of typography was one of methods which make the editing more variety. News materials were collected varied news sources and legworks by reporter. These results show us that such a news reporting practice in 1920-30's is similar co the contemporary.

• Journal for History of Mathematics
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• v.22 no.3
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• pp.79-102
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• 2009

Most who have heard of Sang-Seol Lee know him for his contribution to the Korean independence movement nearly a hundred years ago. This paper, however, will discuss Lee's other great contribution to his country; that of being "The father of modern mathematical education in Korea". Lee passed the rigorous government officer examination with the highest honor and became a teacher for the royal prince. Later he became the president of Sunkyunkwan, a national institute of higher learning since 1398, and eventually a well-known university bearing the same name. Lee was also a highly regarded Confucian scholar and well versed in foreign languages. He wanted Korea to become a modern country and felt that the areas of science and engineering were studies that needed improving in order to achieve modernization. While researching Western textbooks on the subjects he realized that Western mathematics would be especially important for Korea. With that, it became his mission to integrate Western mathematics into the Korean educational system. This paper will explain the importance of Sang-Seol Lee's contributions to mathematic education in Korea and how it helped Korea become the modern nation it is today.

• Industry Promotion Research
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• v.3 no.1
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• pp.49-60
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• 2018

Cultural content is also the result of 'creation', but it is also the 'process' of understanding creation, practice, and difference. Therefore, content should be selected as high-quality content that fills the contents of fusion and knowledge, while it is popular. Confucius, the founder of East Asian humanism, influenced the philosophy of food and shelter, and the dietary life in the late Joseon period. Confucius influenced not only Confucian scholars but also the food hall of the Joseon Dynasty. "mwon-kyungje" Jeongjo-ji is an encyclopedia of food and cuisine, which consists of four volumes of seven chapters and deals with ingredients, recipes and benefits of foods and the relevant taboos. Here the author compiled more than a thousand recipes not just for meat and vegetable dishes but for various kinds of beverage such as soft and boiled drink, for confectionery sweets such as honey cookies and sugar candies, and even for wine and liquor "mwon-kyungje" As he lived to the age of 72, he looked back at his life and said that he should be careful about what to do and how to do well. The food culture of Confucius has been recorded in the daily life of the Josin period and is influenced by Suwon Seo-gu, "mwon-kyungje".

• Journal of Sasang Constitutional Medicine
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• v.11 no.2
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• pp.39-50
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• 1999

The Chinese poems written by Je-Ma Yi may be categorized into two different facets: one is about a broad spectrum of a man's feelings covering from delight to sorrow; and the other is about self-caution. He has been known to be a warrior having strong self-respect and a man of tough personality reluctant to compromise with others. As a result of analyzing his poems, however, it was confirmed that he was an ordinary person who got along with his neighborhood, took a pleasure in appreciating natural beauty and wandered around in agonies of pain. The literary features reflected in his self-caution poems are compatible with his own philosophical thought. Through these poems, he revealed his autonomous perception of life, and its ultimate goal was placed on the fulfillment of moral obligation, the highest value that a man should achieve as an individual. Je-Ma Yi's Chinese poems are in full harmony with the general tendency shown in the area of poetic literature during the late Yi dynasty. As pointed out above, particular qualities are represented in his poems, and thereby, from comparative perspectives with his unique literariness, future research activities should be directed to a well-defined study on other contemporary writers.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.181-220
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• 2018

I analyze Seo Kyung Duk's (徐敬德, 1489-1546) phonetic essay and deduce whether it is related to the Tang poetry style [唐詩風], which was popular in the 16th century. Seo Kyung Duk was known as a Ki[氣]-oriented scholar and a kind of numerologist. He taught people regardless of their status differences, which gave them an open-minded attitude. Most of them were active in the areas near Seoul. Around this time, the Tang poetry style began to be popular in the Yi dynasty. Most of the leading writers of this literary trend were his students. He thought that the universe was made up of the movement of Ki[氣] and that the movement followed the correct order of numbers. Ki[氣] is active, automatic, and inevitably creates the universe in the order of numbers. The reasons for their existence are clear. All present existences, including human beings, fit together and collectively harmonize by themselves. Beyond the present discrimination, the Great Body [本體] returns to a clean and transparent unity. As such, the school presented the political stance of taking the differences of the present world into harmony and the literary position of trying to experience the clean and transparent unity of the Great Body through an aesthetic experience.

• The Journal of Korean Philosophical History
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• no.53
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• pp.131-163
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• 2017

We were already thrown into the modern by the Japanese before reflecting the relevance of modernization and acceptance, and the value of the modern was postponed. The late period of Chosun, people sank into a state of torpor and traditional culture and ideology has caused people to have a negative perception of modern times.Modern times, however, are defined in the relative concept of tradition and modernity in the history of modern times. In order to understand the modern era and its origin, it is necessary to look squarely at the face of modernity. Failure of modern times is a failure of traditional succession.So, if we analyze the causes of the failure of the traditional heritage, why can't we see some of the reasons why we perceive it as a failure? In this thesis, it seeks to understand the diverse views of the traditional elites of the journal and the newspaper, which are published in the traditional education of the journal, and are looking at a variety of views. Moreover, we should seek to explore the traditional elements of the new tradition by discussing the aspects of the educational problems caused by the cause of the accidental break and the educational problems caused by its results.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.179-214
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• 2021

The purpose of this study is to reconsider the background of the acceptance and formation of Manmun Manhwa in colonial Joseon. It raises questions about previous discussions that cartoons have emerged as a political product of Japan's suppression of the media. Through this, this paper look at other possibilities in consideration of the colonial Joseon's situation of inner movement and the influx of popular culture. The term "Manmun-Manhwa" was first used in 1925, not by Ahn Seok-Ju. In addition, Ahn Seok-Ju returned home after studying in Tokyo and developed a cartoon in earnest. This paper traces the background and meaning of his interest in universal comics. Ahn Seok-Ju emphasized literary characteristics and image to all cartoonists. This marked the birth of a cartoonist with literary qualities and a cartoonist with the ability to write. This represents the cultural scene of the 1920s and 1930s, which was reorganized from text-oriented to Image text, with the emergence of a unique style of universal comics. In the end, Manmun Manhwa(comics) have emerged as the purpose of modern journalism and a strategy to popularize them. Considering the circumstances of this era, the acceptance of Manmun Manhwa is being examined in various ways in the connection between comics and essays. Like this, Manmun Manhwa are an important symbol of the colonial cultural arena, reorganizing not only cartoon history but also modern media into image text.

• The Journal of Korean Philosophical History
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• no.27
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• pp.145-166
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• 2009

This paper analyzes the views of Gyeongjae O Chiik on Classical Studies. O is the second son of Noju O Heesang (1763-1833). The characteristics of his views are as follows. First, unlike his father, Gyeongjae is more interested in Chinese Textual Criticism than in Hsing-li hsüeh. Therefore, he provides textual interpretation in detail with erudition in his Manrok and Munjip on the formation and problems for such classics as The Four Classics, The Classic of Poetry, The Book of Changes, The Rites of Zhou, The Book of Rites, and The Spring and Autumn Annals. Second, his openness. He didn't canonize The Book of Changes. Also, he thought that the analysis of Jeongja in his Annotation on the Book of Changes and Zhuxi's Original Interpretations, the absolute authority of the time, were not the only interpretation possible. He argued that other interpretation is possible depending on perspectives and it is desirable. We can see that Gyeongjae had transcended the world view of Zhuxi Studies. Third. he put the emphasis on the theories during the Han dynasty. He showed the inclination toward the Yuheung theories rather than Zhuxi theories in regard of the discussion of names in The Analects of Confucius. Fourth, unlike other Confucius scholars in Chosun, he showed interests in Gongyangjeon and Gokryangjeon. He compiled Gonggokmunseon with beautiful writings from both works. Fifth, he was interested in the dynamics of constant numbers. He grasped that what is important in the Book of Changes is not right principles but constant numbers and points. Thus he compiled Sangjeomyuhoe. Besides, he was also interested in the Rites of Zhou.

• Korean Journal of Heritage: History & Science
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• v.53 no.4
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• pp.234-249
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• 2020

The dispute involving the construction of the Tomb of Queen Sindeok (hereinafter "Jeongreung"), King Taejo's wife in Seoul, and the moving of that tomb, represents the most clearly demonstrated case for the collision of new and old ideologies between political powers in the early period of Joseon. Jeongreung, the tomb of Queen Sindeok from the Kang Clan, was built inside the capital fortress, but in 1409, King Taejong forced the tomb to be moved outside the capital, and the stone relics remaining at the original location were used to build the stone bridge, Gwangtong-gyo. In an unofficial story, King Taejong moved the tomb outside the capital and used the stone items there to make the Cheonggyecheon Gwang-gyo so that the people would step upon the area in order to curse Lady Kang. In the final year of King Taejo, Lady Kang and King Taejong were in a politically conflictual relationship, but they were close to being political partners until King Taejo became the king. Sillok records pertaining to the establishment of Jeongreung or Gwangtong-gyo in fact state things more plainly, indicating that the moving of Jeongreung was a result of following the sangeon (a written statement to the king) of Uijeongbu (the highest administrative agency in Joseon), which stated that having the tomb of a king or queen in the capital was inappropriate, and since it was close to the official quarter of envoys, it had to be moved. The assertion that it was aimed at degrading Jeongreung in order to repair Gwangtong-gyo thus does not reflect the factual relationship. This article presents the possibility that the use of stone items from Jeongreung to repair Gwangtong-gyo reflected an emerging need for efficient material procurement that accompanied a drastic increase in demand for materials required in civil works both in- and outside the capital. The cause for constructing Jeongreung within the capital and the cause of moving the tomb outside the capital would therefore be attributable to the heterogeneity of the ideological backgrounds of King Taejo and King Taejong. King Taejo was the ruler of the Confucius state, as he reigned through the Yeokseong Revolution, but he constructed the tomb and Hongcheon-sa, the temple in the capital for his wife Queen Sindeok. In this respect, it is considered that, with the power of Buddhism, there was an attempt to rally supporters and gather the force needed to establish the authority of Queen Sindeok. Yi Seong-gye, who was raised in the Dorugachi clan of Yuan, lived as a military man in the border area, and so he would not have had a high level of understanding in Confucian scholarship. Rather, he was a man of the old system with its 'Buddhist" tendency. On the other hand, King Taejong Yi Bang-won was an elite Confucian student who passed the national examination at the end of the Goryeo era, and he is also known to have held a profound understanding of Neo-Confucianism. To state it differently, it would be reasonable to say that the understanding of symbolic implications for the capital would be more profound in a Confucian state. Since the national system that was ruled by laws had been established following the Three-Kingdom era, the principle of burial outside of the capital that would have seen a grave constructed on the outskirts of the capital was not upheld, without exception. Jeongreung was built inside the capital due to the strong individual desire of King Taejo, but since he was a Confucian scholar prior to becoming king, it would not have been accepted as desirable. After taking the throne, King Taejong took the initiative to begin overhauling the capital in order to reflect his intent to clearly realize Confucian ideology emphasizing 'Yechi' ("ruling with good manners") with the scenic view of the Capital's Hanyang river. It would be reasonable to conclude accordingly that the moving of Jeongreung was undertaken in the context of such a historic background.

• The Journal of Korean Philosophical History
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• no.25
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• pp.381-410
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• 2009

It is a very important book about painting theory, that "Xuanhehuapu"(宣和畵譜) was wrote by Emperor Huizhong(徽宗) in Song Dynasty. Fundamental discussions and studies in the relation of socio-economical base in Song Dynasty are still more needed. And accordingly, it is necessary to advent upgraded aesthetical articles. Li xue(理?) deeply influenced upon paintings and its theories in Song Dynasty. Similarly, Taoism(道家) and Zen Buddhism(?宗) also did. But some people who have not found "Xuanhehuapu" important meaning and rich and complicated aesthetic thought, gave low and even negative valuation to it. There is rich aesthetic in "Xuanhehuapu", which is not as simple and narrow as some people imagined. It was deeply influenced by the aesthetic thought of Confucianism(Lixue 理學), Taoism(Zhuangzi 莊子) and "Zhouyi"({周易}). I will be analytical in a few aspects "Xuanhehuapu" of aesthetics thought. 1. The calligraphy and painting is one flesh. 2. learn a good lesson from painting. 3. The handicrafts(Art, 藝) and Tao(道) unify. 4. It is a Art taxology. 5. It use a new art criticism methods.