• Journal of the Korean Geographical Society
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• v.1
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• pp.83-90
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• 1963

이 글에서는 다음의 내용을 다루었다. 1. 과학적 지리서로서의 택리지의 구성 2. 택리지에 전개된 지인상관론 3. 택리지가 지리학사에서 자리잡는 위치

• Journal of the Korean Geographical Society
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• v.1
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• pp.97-109
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• 1963

20세기전반의 지리학은 고도로 분화되고 그 응용면에 있어서도 상당한 노력을 가하고 있다. 따라서 그 연구방법도 다채로운 자료를 시사함은 물론이다. 지리학사에 관심을 갖다보니 한국에 관한 고지도의 자료수집을 하게 되었다. 그리고 이들은 그 수에 있어서나 그 종류에 있어서 실로 헤아릴수 없을 정도이며 그 부분이 사장된채 남아있음을 알게되었다. 아직 완성을 보지 못한 연구의 일단면이지만 관심있는 학도들을 위해서 각종자료를 찾아보기 쉽게 제공하기로 한다.

• Journal of the Korean Geographical Society
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• v.31 no.2
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• pp.255-267
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• 1996

The so-called Cultural and Historical Geography, sometimes called even as the Historical and Cultural Geography, has been defined as an interdiscipline that encompasses several disciplines in Korea. Scholars with various academic background have participated in the academic activity of the Association of Korean Cultural and Historical Geographers that was organized in the late 1980s. The academic majors of these participants are cultural geography, historical geography, history of geography, urban geography rural geography, economic geography, social and economic history anthropology, landscape architecture, and so on. It was in the 1960s that articles about the Cultural and Historical Geography appeared for the first time in the major academic journals in Korea. The pioneers of publishing these articles in the 1960s continued to conduct their research, while training students majoring in the Cultural and Historical Geography in the 1970s. All of these pioneers and their students were very active in the formation of identity vrith the Cultural and Historical Geography In the 1980s. Cultural and Historical Geography in Korea took a great leap forward both in quantity and in quality. The number of articles in the journal increased substantially, and the range of research theme and methodology extended in a great deal. It was also in the late 1980s that the Association of Korean Cultural and Historical Geographers was organized in Seoul, Korea, and this association began to publish a professional journal named Cultural and Historical Geography once a year. In the 1990s, single-authored books dealing with Korean Cultural and Historcial Geography began to appear in public as textbooks or research monographs. These books are expected to speed up the spread of Cultural and Historical Geography in Korea. If it continues to grow further both in quantity and in quality as it has been, Cultural and Historical Geography in Korea will be able to stand as an independent academic field in the future. Until then, however, it cannot but avoid its mission to contribute to an integrated development of human geography in Korea. It has already gained not only its own merit in the humanistic perspective but also its own strength in its synthetic understanding.

• Journal of the Korean association of regional geographers
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• v.15 no.1
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• pp.86-98
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• 2009

Han-Ki Choi($1803{\sim}1877$), who was a scholar in Joseon dynasty, understood geography into a synthetic category of chorography, cartography, earth science and fengshui. He focused on chorography and map as a leading position in geography. The purpose of the research of Han-Ki Choi was to examine the way of Heaven, and then to make clear the way of Humanity. The identity of the geography for Han-Ki Choi was a practical science that useful for the ruling over the country and the welfare of people. He emphasized the nature of relationship with humans in geography. The system of Han-Ki's Chi-hak came from the basis of a geography, on the contrary, his geographical works were accomplished on the ground of the Chi-science. The chorography, Chi-hak of the earth and the earth science were composed into systematic organization for achieving the goal of the Chi-geography.

• Journal of the Korean Geographical Society
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• v.48 no.3
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• pp.417-432
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• 2013

The purpose of this paper is to investigate the history of geography in China from 1909 when the Chinese Geographical Society(zhonguo dixuehui) was established to 1978 when the reform and open policy was initiated. The investigation was done with an emphasis on the history of institutions like academic societies, university departments and institutes. Before the PRC's establishment, the Chinese Geographical Society, the Chinese Historical Geography Society(yugong xuehui) and the Geographical Society of China(zhongguo dili xuehui) were established. After the PRC's establishment, however, the academic societies were merged together. The first university department of geography was that of Dongnan university(Nanjing university) established by Zu Kezhen in 1921. Since that Zhongshan university, Zhejiang university, Qinghua university, Beijing normal university and Beijing university established the geography departments. In 1950s the academic societies and university departments experienced the restructuring of organization and the Institute of Geography in Chinese Academy of Science was established. At that time the task of geography imposed by PRC was to serve to agricultural production and to introduce advanced Soviet science. From the beginning of the Cultural Revolution in 1966 to the eve of reform and open policy in 1978, the geography in China has experienced some deep recession. The reform and open policy was a new opportunity and crisis to geographers in China.

• Journal of the Korean Geographical Society
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• v.40 no.3 s.108
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• pp.335-352
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• 2005

The question of whether fan type surface developed at the foot of mountains is pediment or alluvial fan has been discussed consistently through the Korean geomorphic history. Unfortunately the term, 'alluvial fan' was scarcely used, also even the existence of alluvial fan has been denied throughly for a long time in Korea. The negation of alluvial fan brought some difficulties in the development of the related Geomorphology. In order to resolve such a problem, more logical and exquisite theory by examination of geomorphic process must be systematically presented on the basis of overall problem recognition. The objective of this study is to represent the theoretical indicator based on the investigation of the points at issue that the existence of alluvial fan in Korea was denied. Moreover, we selected 13 alluvial fans in southern part of Korean Peninsula to compare with the worldwide alluvial fans according to theoretical indicator, and analysed their geomorphic distributional characteristics.

• (The)Study of the Eastern Classic
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• no.49
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• pp.73-107
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• 2012

Yeoheon Jang Hyeongwang(1554-1637), one of the greatest Mid-Joseon Confucianists did systematic studies on universe and nature. It can be considered that he inherited the academic tradition of Cho Sik (曺植) and Jeong Gu(鄭逑) and followed their steps of fengshui (風水) and compilation of geographical records. His living and thought and deserve researching with regard to geographical studies. This paper attempts to analyze Yeoheon's recognition of geography in general. In other words, I shall prove that his view of geography is Neo-Confucian. At the same time, I shall discuss how he named people's residence, how he understanded the Joseon territory, what he thought about fengshui, and what significance the complication of geographical records by his disciples had. Yeoheon considered that land is composed of water, fire, earth, and rock, and understanded the land according to the theory of Zhouyi (周易). He analyzed geographic environments by the system of Zhouyi. His study of geography is basically intended for practical use, and as a result is necessary for people to choose where to live and where to cultivate. In his opinion, it is essential to divide the land of the Joseon by means of geographical differences in order to help people to find a better place to live. We can see his Confucian view from the fact that he placed a greater emphasis on human beings over nature. Therefore, the practical use for humans is the first priority in his study of geography. Meanwhile, he considered nature itself as only the object of study. He realized the vitality of life by making a close observation of nature and attained the mind of the Heaven and Earth in a detached way. He, as a follower of Neo-Confucianism, enjoyed the land by feeling comfortable with his present status and by being satisfied with himself. He put his Confucian view of universe and world into practice in his life. As a part of his efforts, he named his residence and surrounding natural environments with the polar star and 28 stars, and accordingly they are reconstructed in a system of universe. The Confucian tradition of dongcheon gugok (洞天九曲) starting with Zhu Xi's administration of wuyi jiugu (武夷九曲) was widely prevalent during the Joseon period, but Yeoheon's system of organizing places is original. His sense of naming places reflects his ideas of following his predecessors, comparing natural objects to human emotions, and desiring to live in retirement. Yeoheon understanded the Joseon territory with comparison of the Chinese land. He expressed his knowledge in the form of changing geographical features of a district, appreciating natural beauty, locating towns, and being familiar with a region, and proposing his own climatology and view of the reality. His recognition of the Joseon territory resolves itself into the following several points. He regarded the Joseon territory as one organism, and considered the territory to be composed of ki (氣) as Neo-Confucianists usually do. In addition, he understanded not only natural environments but also towns from a perspective of the fengshui and adopted a comparative methodology in dividing regions. He also applied climatology to analyze persons and customs. He employed the methodology of fengshui from the comprehensive theory of the Yijing. It is because he was influenced by Cho Sik and Jeng Gu. Yeoheon chose dwelling places for people, or gave advice on several places of his hometown relying on his knowledge of fengshui. When it comes to his theory of fengshui, he agreed with the theory of topography with regards to the fengshui of tombs, but criticized the custom of delaying funerals in order to turn fortune in one's favor. In addition, he accepted that it is necessary to complement a town by creating forests around it. We need to pay attention to the fact that Yeoheon's disciples complied several geographical records. It proves that they inherited the tradition of "valuing practical use and governing on behalf of the people" from Cho Sik and Jeong Gu. Yeoheon put a great emphasis on geographical records and encouraged his disciples to compile them. In other words, he emphasized that they, as administrator or intellectual, need to be erudite in the history and custom of a region where they have lived, and have to establish a standard to encourage or warn people in the region while considering the geographical records. His opinion functioned as a guideline for his successors to compile geographical records later. This paper only analyzed several facts with regard to Yeoheon's knowledge of geography and an academic tradition concerning the study of geography. In the future, I shall discuss how his predecessors and successors understanded geography and how the tradition of compiling geographical records was transferred and developed between them. I believe that this study will contribute to establishing the history of geography, which the Joseon Confucianists researched for a long time but we have not paid an enough attention to until now.

• The Journal of shipping and logistics
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• v.34 no.4
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• pp.527-544
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• 2018

In this study, SNA analysis was conducted to examine changes in passenger movements in domestic coastal shipping. The validity of derivation of centrality rankings was enhanced by using the connection centrality that reflected weights, which had not been applied in previous research. The results of the connection centrality analysis indicated that the network composition ratio of the South Sea region was high, and the results of analysis of betweenness centrality indicated that ports belonging to the South Sea region recorded high ranks. Jeju Island, which acts as a gateway to the West Sea and the South Sea, Mokpo, which acts as a gateway between the land and islands, those ports that are geographically close to the land, and those ports that are smoothly connected to small ports, were shown to have betweenness centrality. Meanwhile, in the results of analysis of eigenvector centrality, not only ports in the South Sea region but also many ports in the West Sea region were included in the high ranked ones. Using these results, the port authority can identify major ports in domestic coastal shipping, determine the priorities support, identify the current situation of the port connection relations, and establish strategies for management of key development areas. As future studies, studies in the aspect of economy that separate general passengers and island passengers and utilize data such as fares, distances, and time are necessary.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.4
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• pp.1-13
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• 2014

As part of reconsideration on naming of the scenic site No.1 "Myeongju Cheonghak-dong Sogumgang," this study attempts to identify whether there is any mistake with reference to place naming of Korea's No.1 scenic site and if so, to correct the problem by examining the origin of the name and its transition progress through analysis and interpretation of old maps, ancient documents such as traditional geographic books, Yusangi(遊山記) and Letters Carved on the Rocks. The findings of this study are as follows: In traditional geographic books, a term of 'Mt. Cheonghak(靑鶴山)' was first found from "SinjungDonggookyeojisungram(新增東國輿地勝覽)" and after a place name, 'Sogumgang(小金剛)' first appeared in "Yeojidoseo(輿地圖書)" in the middle of the 17th century, it was reproduced in "Jungsuimyeongji(增修臨瀛誌)", which was published in the early 20th century. However, as a result of analyzing old maps, the place name, Sogumgang cannot be found in any local or national map except place names such as Cheonghak-dong, Mt. Cheonghak and Temple Cheonghak. Even though 'Biseonam,' 'Cheonyudong,' 'Gyeongdam' and 'Mt. Cheonghak' appear in Yulgok's "Yucheonghaksangi(遊靑鶴山記)", any part in which 'Sogumgang' was referred is not found. Later, Cheonghak-dong Sogumgang seemed to had been called 'Mt. Cheonghak' or 'Cheonghak-dong(靑鶴洞)' for more than three centuries as seen in Lee Sun-il's "Godamilgo(孤潭逸稿)", Heo Geun's farewell records, Heo Mok's "Cheonghak-dong Guryongyeongi(靑鶴洞九龍淵記)", Yoon Sun-geo(尹宣擧)'s "Padongilgi(巴東日記)" and Lee Won-jo's letters and a poem composed by Gang Jae-hang in the middle of the 18th century is the only record in which the place name, 'Sogumgang' is shown. Meanwhile, 'Sogumgang' carved on Inung Rock(二能巖) in front of Temple Gumgang is presumed to be carved by Inunggyeoone(二能契員) in the 1870s or in 1930s, considering the size of each character, calligraphy, overall layout, wear extent and records in Jiriji. Therefore, no evidence can be found to say that each character of 'Sogumgang' was written by Yulgok because 'Sogumgang' has strong evidences of the origin of its place name. To sum up the findings stated above, since Yulgok's "Yucheonghaksangi", this place seems to have been referred as 'Mt. Cheonghak Cheonghak-dong' and as it is confirmed that the place name, 'Sogumgang' first appeared in "Ohyeongosijo(五言古時調)" of "Ibjaeseonsangyugo(立齋先生遺稿)" and "Yeojidoseo" in the middle of the 18th century, it can be inferred that the place name, Sogumgang had been partly mingled as an another name of Mt. Cheonghak. Therefore, even though it is difficult to say the existing place name has a significant problem, it is thought that it will be better to name 'Mt. Cheonghak Cheonghak-dong' rather than 'Cheonghak-dong Sogumgang' in order to stress on this place's traditional identity as a scenic site related to Yulgok. In addition, as confirmed in this study process, it is said that each character of place names, 'Mt. Cheonghak' and 'Gyeongdam(鏡潭)' and name 'Yoon Sun-geo' carved in Rock Sikdang stated in Yoon Sun-geo's "Padongilgi" in 1964 is a pledge showing the influence of "Yucheonghaksangi" as an ancient travel literature as well as a mark of the Giho school scholars' respect and spirit to honor Yulgok.