• Industry Promotion Research
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• v.9 no.2
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• pp.137-151
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• 2024

This study analyzes the feng shui characteristics of the location of Seon-un Temple in Do-sol Mountain, Gochang from a metaphysical and selfish perspective through field research and literature review.A characteristic element of feng shui was that it prioritized harmony with nature and made it a reference point for selecting a location through a reasonable method. In the Silla Dynasty, adherent monks studied in the Gangseo area, where the Hyeongsepungsu first appeared, and this Hyeongsepungsu of the Gangseo District Law flowed into Korea and played a leading role in selecting the location of the temple and arranging Garam. Seon-un Temple was located under Do-sol Mountain and had no choice but to have great significance, and it was a practice of the desire to achieve Buddhist perfection through Do-sol Stream and Do-sol Small Temple, which enter the kingdom of Buddha. A s a result, the location of Seon-un Temple under Do-sol Mountain in Gochang reflected a variety of feng shui characteristics. In particular, the location of Sun-un Temple in Do-sol Mountain logically used the characteristics and meanings of feng shui and practiced becoming one with nature, which is aimed at spreading Buddhist doctrine and ideology, which has the holiest meaning of Buddhism.

• Journal of the Korean Institute of Rural Architecture
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• v.21 no.2
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• pp.19-26
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• 2019

Pungsu theory is important one in the site selection and lay-out of traditional Korean village and house. In this aspect, Study with a view of Pungsu theory might be used as a proper method for understanding the traditional architecture in Korea. In this context, this study analyzes the Jeong, Dong-Ho's house which is designated no. 19 as an important folk cultural heritage, located in Jigok Ochu-gil 133-62, Godeok-myon, Yesan-gun, Chungnam province. The analysis of the site and space lay-out is carried out by Yong(Dragon), Hyoel(Auspicious Spot), Sa(Sands), Su(Water) aspects of the Pungsu(Fengshui) Hyungsei-ron. The house is depending upon soft dragon vein connecting with a earth type rear mountain. It looks southeast direction, Gonjwasonhyang(乾坐巽向). The hyeolseong(穴星) has classical venus shape, and there is no faults relatively. The Sasinsa condition is almost perfect that right blue dragon and left white tiger surround the hyeol with 3-4 layers and the facing mountain covers the front open area. The water flowing from inside of left and right mountain is joined in front of the house so it could stop flowing out of vital energy. Bibo forest(裨補樹) is placed properly to protect the easy disclose of water outlet. The house is well organized western house(西四宅) by analysis of Dongseosataek-ron(東西四宅論). Through the analysis, I found that the house has good Pungsu(Fengshui) environment fitted with Pungsu Hyungsei-ron. The house composed of small thatched roof is enclosed several times by low hills of back, left and right side. So it is believed that the site might be carefully evaluated by Yong, Hyoel, Sa, Su of Hyeongsei-ron for knowing whether the site condition could minimize the demage by strong winds and protect from the winter cold wind and secure water for drinking and farming and then selected. The method of Pungsu for evaluating the geographical condition of surrounding of a site is used as a traditional site analysis method for evaluating the suitability of long-term well and safe residence.

• Journal of the Korean Geographical Society
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• v.50 no.6
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• pp.695-715
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• 2015

The history of Korean Pungsu can be approached from two perspectives. One is through the history of its theoretical formation and evolution, and the other is through the history of its social and cultural formation and evolution. The former, i.e. Pungsu theories, was produced and developed by intellectuals as an elaborate system of cosmic knowledge and logic. The latter, i.e. Pungsu culture, was consumed and adopted by various social groups in their spatial life practices. It was Chinese intellectuals that originally initiated and carried out the production, formation, and development of the fengshui theoretical system. Intellectuals in neighboring countries adapted Chinese fengshui to their local environment, incorporating their own historical and cultural features, and practiced this transformed and indigenized form of geomancy. The evolution of Korean Pungsu can be summarized as having the following five characteristics. First, Koreans accepted fengshui from China, pragmatically adapting it to fit the Korean natural and social environment, and then used it for social discourse on space. Second, Pungsu had a comprehensive and varied influence on Korean culture throughout its different historical periods. Third, combined with social thought led by differing social classes, Korean Pungsu existed as an element of social discourse. Fourth, Koreans' theoretical preferences of fengshui were for the landform method over the liqi (理氣) method. Fifth, the Bibo philosophy was a characteristic feature of Korean Pungsu.

• Journal of the Korean Institute of Rural Architecture
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• v.20 no.1
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• pp.77-84
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• 2018

Pungsu theory is one of the main factor influenced on the traditional village and house in Korea. Regarding the fact that a real effect of pungsu on the formation of traditional village and house, Study with a view of Pungsu theory could be a good method for deeply understanding the traditional architecture in Korea. In this context, this study analyzes the Gim, Hang Mug's house which is designated no. 136 as an important folk cultural heritage, located in 20, Chilseong-ro $4^{th}$ street, Chilseong-myon, Goesan-gun Chungbuk province. The analysis of the site and space lay-out is carried out by Yong(Dragon), Hyoel(Auspicious Spot), Sa(Sands), Su(Water) aspects of the Pungsu(Fengshui) Hyungsei-ron. Through the study, I find that there are many efforts to preserve the auspicious energy and minimize the negative influence from the transformed process from the early lay out of house to upper class residence having many attached buildings by laying out buildings after carefully observing and analyzing surrounding geographical features according to Pungsu theory.

• Journal of the Korean Institute of Rural Architecture
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• v.24 no.4
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• pp.125-132
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• 2022

It can be seen that Traditional house of Jeong Si-yeong is located in a place where Saenggi(good energy), which is important in Pungsu(Feng Shui), can be gathered and that energy can be properly maintained. According to the theory of feng shui, a place that is not easily exposed by the surrounding mountains and is well protected by the strong wind was selected, and the main room was placed on the south side so that the sunlight was adequate while facing the north, so that you can live a comfortable life for a long time. Located on such a relatively well-hidden site, it is a location that can cope well with the invasion of Japanese invaders through the sea in the past, and even today, it is seen as a reasonable base that can be properly protected from strong sea winds in reality. On the other hand, if we look at the Hyungguk theory, it was a house built in the late Joseon Dynasty, and we could see the hidden hopes of the nobles at the time. The mountain behind the house is a haebok-type with a crab lying on the seashore, and what the crab symbolizes is the past national exam for official. Considering that the name of the place where the house is located is also Oyat(cucumber tree)-ri, where many cucumber trees closely related to the royal family of the Joseon Dynasty were planted, it seems that the family wished for prosperity by producing many Sadaebu(upper class gentry) in the past and forming a good relationship with the royal family.

• Journal of the Korean Institute of Rural Architecture
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• v.25 no.4
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• pp.17-24
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• 2023

This study is about the traditional house of Kim Myeong-Gwan, the founder of Gwangsan Kim clan(光山金氏) and the 30th grandson of Heunggwang, the 49th king of the Unified Silla Dynasty. He sought a place to take refuge due to a plot and built a house in Jeongeup, adjacent to Yeonsan or Nonsan, Chungcheong-do, which is the home of the Gwangsan Kim clan. The location of old houses was analyzed through Hyeongselon(形勢論) and hyeongguklong(形局論) of Pungsu theory. The results of fengshui analysis of the house through fengshui literature that was presumed to have been used at the time are as follows.The dragon(龍) shows an auspicious condition in which the dragon vein is well connected from its roots in the Honam vein to Guksabong Mountain on Josan Mountain, Bibongsan Mountain on Sojo Mountain, and Mt. Changhasan reaching Jusan Mountain. Hyeol(穴) is a type of Wahyeol(窩穴) and is a Hwalwa(濶窩). Hyeolseong(穴星) is a Jeongche-Hyeolseong(正體穴星) and is a Suseong Hyeol(水星穴). HyeolJung(穴證) and Hyeolgi(穴忌) have the conditions to create hyeol. As for Sa(砂), the height of Hyeonmu(玄武) is not that high, but the Jujak(朱雀) is relatively high, the left blue dragon(左靑龍) is complemented by the outer blue dragon(外靑龍), and the right white tiger(右白虎) does not sufficiently surround the house. To compensate for this, Bibosu trees(裨補樹) were planted at the time of the construction of the house. As for the Water element, it appears to be auspicious as it approaches the old house in the form of a curve, but it has the disadvantage of not sufficiently surrounding the house, so an artificial pond is dug as a Bibo Pungsu(裨補風水). Through this study, it was found that Pungsu was applied as an important consideration factore in selecting the location of the house, and that Pungsu was not just a theory but had a practical effect in preserving the life and property of the family under the risky circumstances of the time.

• Journal of the Institute of Electronics Engineers of Korea CI
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• v.37 no.2
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• pp.21-30
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• 2000

If there exists a model that calculates the proper candidate position whenever the game of Go is in progress, it can be used for setting up the prototype of the candidate generation algorithm without using case-based reasoning. In this paper, we analyze Go through combinatorial game theory and on the basis of probability matrix (PM) showing the difference of the territory of the black and the white. We design and implement a candidate generation system(CGS) to find the candidates at a situation in Go. CGS designed in this paper can compute Influence power, safety, probability value(PV), and PM and then generate candidate positions for a present scene, once a stone is played at a scene. The basic strategy generates five candidates for the Present scene, and then chooses one with the highest PV. CGS generates the candidate which emphasizes more defence tactics than attack ones. In the opening game of computer Go, we can know that CGS which has no pattern is somewhat superior to NEMESIS which has the Joseki pattern.

• Journal of The Korean Association For Science Education
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• v.38 no.5
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• pp.721-738
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• 2018

Nature of Science(NOS) has been a well-organized focus of science education and one of the key elements in defining and cultivating scientific literacy for more than a century. In recent years, a specific description of NOS, which is often known as 'the consensus view of NOS', has become very influential and has gained ready acceptance as an arrangement for both curriculum building and research into understanding of NOS by students and teachers in many countries around the world. This study has two purposes; one is to review some debates and criticism on the consensus view of NOS which consists of a list of sentences to describe nature of refined and general science, which have been heated up for the last few years by many prominent science education researchers, and the other is to consider alternative perspectives on NOS for the purpose of a new direction of NOS education. As a result of an investigation into such views as 'Teaching about NOS', 'Critical NOS', 'Critical Thinking-NOS', 'Whole Science', 'Features of Science' and 'Reconceptualized Family Resemblance Approach to NOS', some implications which focus on the generality and plurality of content knowledge of NOS based on current philosophy of science and sociology of scientific knowledge are suggested for the improvement of teaching and learning NOS.

• The Journal of the Convergence on Culture Technology
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• v.6 no.1
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• pp.327-334
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• 2020

Changam, Lee Samman(1770~1845), who created his own handwriiting to be referred to as the three great writers of the late Joseon Dynasty, the valued 'beobgo'. Based on the calligraphy of the Han-Wi era, Lee Kwangsa who completed DonggugJinche was regarded as the teacher of the heart. In his later years, he wrote 『ChangamSeogyeol』 to teach how to use the right brush, revealing the basic principles of universal calligraphy and his own calligraphy. The typeface of Changam is completed by choseo through the establishment of haeseo geungol. For this, I valued Han-Wi's haeseo training, OnhuGanwon Han-Wi geungol shows a state without natural law. This shows that nature is the core and ultimate goal of Changam calligraphy theory. This is a return to the state of 'No law' at the height of the law, where eum-yang is created and bizarreness occurs when form, power and energy are promoted. On the other hand, he emphasized that jangbeob and pochi form IlunMujeog DeugpilCheonyeon when expressing naturalness as it is, without being bound by the old law. His typeface constantly tried to combine the beauty of Joseon's own calligraphy while sublimating nature into art. Thus, he acquired IlunMujeog, a body rich in geungol and full of vitality and dynamism. And DeugpilCheonyeon achieved aesthetics with the highest level of excellence, embodied as the original 'Haengunyusu Typeface', and further developed handwriiting and Calligraphy spirit of DonggugJinche in Honam province.

• (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.