• Title/Summary/Keyword: Ancient Chinese History

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Consideration of Korean Ajaeng and Chinese Yazheng Based on Organology (한국 아쟁(牙箏)과 중국 알쟁(軋箏)의 악기학적 고찰)

  • Lee, You-Jung
    • Journal of Korea Entertainment Industry Association
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    • v.14 no.7
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    • pp.217-226
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    • 2020
  • Ajaeng is the bowed string instrument among zither instruments in East Asia, which has a circular form to date, and it has established itself as an important instrument in today's creative Gugak along with traditional music. Looking at previous prior studies, musical instrument studies have not been actively conducted due to insufficient data from musical history studies, and this study looked at the origin, form of musical instrument, and performance methods of zither bowed string instrument through historical records of Chinese Yazheng and music drawings. The analysis of various documents showed that Ajaeng originated from an ancient Chinese traditional musical instrument called Chuk. In terms of the performance style, the Chinese Yazheng had different musical forms depending on the purpose and location of the performance, and there was a method of standing up and fixing the musical instrument horizontally to the ground. Ajaeng in Korea has been handed down without much change in the form of musical instruments introduced in China during the Goryeo Dynasty and the way they sit on the floor and play on a pedestal. Through this study, we hope that it will help to preserve and develop traditional music and Korean traditional musical instruments by enhancing understanding of musical.

Study on the Character of the Korean Traditional Qigong - The research of the origin of Qigong derived from the Korean concept of mystic hermits [xian] - (한국 기공의 정체성에 관한 연구 -신선가를 중심으로 본 기공의 기원에 관한 고찰-)

  • Lee Jeong Won;Kim Gyeong Cheol;Lee Yang Tae
    • Journal of Physiology & Pathology in Korean Medicine
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    • v.18 no.1
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    • pp.1-7
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    • 2004
  • Oriental Medicine has long been centered around Qi[vital force], hence adopting Qigong and the art of regimen for training the body and relaxing the mind so as to prevent and heal illness. It has not been such a long time since Qigong method had been performed and spot-lighted out of numerous methods in Oriental Medicine. In China and Korea alone, diverse cases and papers are published, only revealing so many steps toward the establishment of diachronic description, theoretical foundation, and clinical practice. Historical approach is an essential part of recognizing a subject. When you step along its path and comprehend what it were, you can also grasp what it is and what it will be. Establishment of Qigong history is also vital to research Qigong in theory and practice. Generally, Qigong was transmitted from China to Korea, whereas the opposite explanation, that it originated from Korean Taoism, is supported by the minority based on certain texts concerning ancient history. In this paper, I support the theory of Korean originality based on the following grounds: First, the location of Qi and Van, the motherland of Chinese Taoism provides a strong evidence that Korean tradition had been absorbed by them and formed the tradition of mystic hermits(shenxian). Second, Guangchengzi, the originator of mystic hermits, is from Dongyi tribe according to Cheonghakjib. Third, the myth of Dangun has pure form of unique Korean folklore possessing the distinctive feature of mystic hermits tradition, uninfluenced by Chinese Taoism. Fourth, in ideographical aspect, the character 'xian(仙)', was invented as the Korean concept of mystic hermits[xian] was flowed in to China. Moreover, There is high probability that it was based on the concept of mystic hermits shown in the myth of Dangun in Its original formation. Fifth, considering the relation between wild ginseng and the tradition of mystic hermits, that tradition can be formed very naturally in Korean area. Sixth, the analogical similarity between archetype of Korean tradition and Taoistic trilogy, the foundational idea of the tradition, gives genealogical basis to its origin. Seventh, the tradition of mystic hermits and Shamanism, which constitues the prototype of Korean mind as an original religious tradition, are undiscernible in their root In Conclusion, We can reach the idea that the origin of Qigong derives from Korean tradition, not that of China. The tradition of mystic hermits was transformed to ego-centric seclusionism when it faced the anarchy of Warring states period in China, whereas it was developed into humane proriety and worship of Heaven base on the programme of 'universal fraternity in pursuit of interst for man'. In prospect, it is highly required to develop and interpret traditional discipline methods in Korea so as to utilize them for clinical Qigong in practice.

A Study on the Two Big Theories of Music Culture in China's Ancient Times (중국전통시기 양대(兩大) 음악문화 고찰)

  • Lee, Tae Hyoung
    • Cross-Cultural Studies
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    • v.43
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    • pp.355-376
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    • 2016
  • This study looks into the relationship between Chinese philosophy, with a focus on Confucianism and Taoism, and music. Kong zi's Confucius supported, 'Enjoyment without being licentious and grief without being hurtfully excessive', and 'hatred of the music of Zheng'. These ideas do not emphasize the function of music as an expression of emotions, feelings, or desires, and are instead conclusions based on Confucian ideals such as harmony between classes and the spread of benevolent government. Music must coincide with Justice. The hatred of the music of Zheng was a conclusion founded on the idea of a place for Justice in music. Zhuangzi is the source of the spirit of Chinese art; specifically, Zhuangzi's idea of music in relation to its influence on East Asian history of art is extremely influential. In fact, the concept of yuelun is considered the most original and important concept in the history of the East Asian philosophy of art. The most distinctive features of Zhuangzi's theory of music can be summarized as follows. He attempts to liberate music from the restrictions of form and to let music express authentic human feelings and emotions. He also argues that music should not be subjected to politics, as he thinks that the creative mind of an artist can exist only when music is freed from political influence. Confucianism takes a humanistic perspective, while Taoism takes a more naturalistic one. In sum, Confucianism gives weight to the logical and ethical aspects of music, while Taoism emphasizes the intuitional and naturalistic ones.

Quest of Wang Yak-heo(王若虚)'s Theories of Poetry - With a focus on Three Volumes of 「Talks on Chinses Poetry」 among "the Collected Writings of Wang Yak-heo"(滹南遺老集) (王若虚的詩論探究(왕약허의 시론 탐구) - 以《滹南遺老集》中的《詩話》三卷爲主(『호남유로집』 중 「시화」 3권을 중심으로) -)

  • Jang, Yung-Ki
    • (The)Study of the Eastern Classic
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    • no.34
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    • pp.207-224
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    • 2009
  • This research is a quest of theories of poetry of Wang Yak-heo who was a literary critic during Chin(金) dynasty in ancient China. Wang Yak-heo left a fine piece of work, dubbed ${\ll}$Honam Yuro Jib${\gg}$ and, in this paper, the author closely reviewed the theories of poetry that is appeared, especially, in the three volumes of ${\ll}$Talks on Chinese Poetry${\gg}$ among the collections of Wang's poetry criticism. In particular, the author investigated the positive and negative aspects of Honam's commentaries on the works by Chinese poets, including his principles of poetics, creative skills, and practical criticism, etc. Wang Yak-heo has not been known much in the history of Chinese literary thoughts, however, his theory of criticism, especially, among the talks on Chinese the works by Chinese poets, his literature criticisms establish unique and distinctive point of views. Wang Yak-heo's poetics, more than anything else, valued nature, meanings, truth, and contents therein. He exhibited realistic view of literature. Meanwhile, he analyzed the methods of expression by Du Bo(杜甫, pronounced, "Du Fu" in Chinese), So Sik, also known as So Dong Pa (蘇軾, Su Shi or 蘇東坡, Su Dong Po in Chinese), and Hwang Jeong-gyeon(黃庭堅, Huang T'ing-chien), and highly evaluated the realistic poems written by Du Bo, Baek Geo-I (白居易, pronounced, "Bai Juyi" in Chinese), and So Sik. Also, he opposed to formalism or externality, however, he never made light of formality of poetry. In his comments on the works by Chinese poets, he highly evaluated the poems sung by So Sik and Beek Geo-I, in the mean time, however, he criticized their works without hesitation. Having set up his own unique criteria for critique, Wang didn't accept other opinions in a seemingly illogical manner, and he presented what he thoughts and other different points of view from others. Specifically, he attached great importance to whether or not modification of words and phrases, grammar, and whole context were congruent to one another and had been well harmonized. However, in his poetics, Wang was so wrapped himself in reasonableness or rationality, he analyzed each and every word in great detailed manner, as the result, he sometimes didn't read the sentiment or mood that the writers intended to express through poems. He excessively restricted himself to the words and phrases, so that he was not able to realize natural emotions and joy of imagination that were presented in the poems, and, in the end, this brought about adverse effects to the poet's thought.

A Study on Book Distributions in the Three Kingdoms Period (삼국시대 서적 유통에 관한 연구)

  • Song, Il-Gie
    • Journal of Korean Library and Information Science Society
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    • v.44 no.1
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    • pp.227-259
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    • 2013
  • This study objected books having been imported from China until the 7th century when unification was made among the three kingdoms together with distributed books by Korean nationals after compiling them, and clarified main characteristics by investing their whole pictures. The three kingdoms had imported books from China from the 5th century, and made them reflect to the enactment of laws and regulations, introduction of educational system, promotion of learning, international diplomacy, and national history compilation etc for settling down the ancient nation. And Buddhism having been transmitted to the Korean Peninsula in the late 4th century was nothing more than simple handing-down Buddhist scriptures in early stage, but teaching and learning developed into levels of forming new sects after the 7th century when the complete collection of Buddhist Sutras was introduced, so the study paid attention to a fact that full-scale compilation of our collection literature was appearing. As the result of analyzing the phenomena of book distributions till the 7th century when the three kingdoms were unified in this way, transmitted books showed concentrating aspects to confusion and Buddhist literature mainly, and books having been compiled by Korean nationals themselves appeared high in history books of the three kingdoms and collection literatures of Buddhism, and also a fact was grasped such like Sohak books required for basic learning and professional ones on science fields were imported from other countries. Most books having been distributed in the three kingdoms at that time were imported from the 6th century really, so majority of them seemed to be supplied with manuscript forms. However, this study considered the possibility of using bamboo scriptures on history books such as Liugi(留記) and Seogi(書記) etc that had been compiled before the 5th century at the three kingdoms.

A Documentational Study on the Development of Chi-Kung-Hak (기공학(氣功學) 발달(發達)에 관한 문헌적(文獻的) 연구(硏究))

  • Kim Woo-Ho;Hong Won-Sik
    • Journal of Korean Medical Ki-Gong Academy
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    • v.1 no.1
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    • pp.13-59
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    • 1996
  • Dep. of Classics &Medical History, College of Oriental Medicint, Kyung Hee University Today, many people are more interested Today, many people are more interested in preventing the disease than curing it. Chi-Kung(氣功) is the way of Life-Cultivation(養生法) peculiar to the orient, it is reported in china that Chi-Kung has an excellent curative value not only in curing the disease but also in preventing it. But the full-scale study of Chi-Kung is not be made up to now in Korea, so I studied the developmental history of chinese Chi-Kung through the oriental medical books. From this study, I reached the following conclusions; 1. Chi-Kung is naturally derived from the self-preservation instinct to adapt oneself to circumstances of the nature, but in the investigation from the documentational records, it is originated in the treatment method of the Sam-Huang-O-Jae(三皇五帝) period to cure the abnormal circulation of the vital force and blood caused by damp(濕). 2. As the principle and the method of the Life-Cultivation of the Chun-Chu-Jeon-Kook(春秋戰國) period were recorded in Huang-Jae-Nai-Gyung(黃帝內經) detailly and the remedy examples by ancient Chi-Kung such as Tao-Yin(導引), Haeng-Chi(行氣) were presented, we considered that theoretical basis of the development of Life-cultivation and Chi-Kung study was furnished in that period. 3. A famous doctor, Hwa-Ta(華引) lived in Han dynasty, researched the theory and practice of Tao-Yin transmitted from the former generations, as that result, he formed a kind of medical, gymnastics what is called O-Keum-Hi(五禽?). It is considered that 'O-Keum-Hi' is a Tao-Yin method developed more practically and systemetically than the Tao-Yin appeared in the 'Jang-Ja'(莊子) or 'Hoy-Nam-Ja'(淮南子). 4. In Wui-Jin-Nambook-Jo(魏曺南北朝) periods, the contents of Chi-Kung were more abundant under the influence of Buddhism(佛敎) and Taoism(道敎). Galhong(葛洪), the author of 'Po-Bak-Ja'(抱朴子) arranged the ancient Chi-Kung method systematically first of all, Tao-Goeng-Gyung, the author of 'Yang-Seong-Yeun-Myung-Rok'(養性延命錄) recorded the 'Yook-Ja-Geul'(六字訣) first time. 5. There is a new development of Chi-Kung therapy in Soo-Tang-Odae(隋唐五代) periods, especially So-Won-Bang(巢元方), the author of 'Jey-Bang-Won-Hwu-Ron' collected almost all of the Chi-Kung method, for curing the disease formed before Soo(隋) period. From that fact, we supposed that Chi-Kung was utilized more widely in curing the disease. 6. 'So-Ju-Cheon-Hwa-Hu-Peob'(小周天火候法) was adopted as the best orthodox approach under the influence of Nae-Tan-Taoist(道敎內丹學波) in Song-Keum-Won(宋金元) periods, especially in the song dynasty, 'Pal-Dan-Geum'(八段錦) was appearde and assignment of six-Chi(六氣) for bowel and viscera in the 'Yook-Ja-Geul'(六字訣) was decided firmly, that is to say Lung-Si(肺-?), Heart-Kha(心-呵), Spleen-Hoa(脾-呼), liver-Hoe(肝-噓), Kidney-chui(賢-吹), Three-Burner-shi(三焦-?). 7. In Myung-Cheong(明淸) periods, The general practitioner applied the principle of 'Byun-Jeng-Ron-Chi(辨證論治) to the Chi-Kung field, and after Myung dynasty the style of doing 'Yook-Ja-Gyel'(六字訣) was developed to the moving style. 8. Today, in china, the study on the Chi-Kyung is being progressed constantly under the positive assistance of government, Chi-Kung-Hak(氣功學) has taking its place as a branch of study step by step. It is considered that the establishment of Chi-Kung-Hak Classroom(氣功學敎室) and Medical Chi-Kung Center(氣功療法室) for special and systematic research are needed, at the same time the settlement of institutional system for training the Chi-Kung technician(氣功師) is also needed.

Study on Chromatology of the Five Cardinal Colors in Oriental Medicine (한의학(韓醫學) 오색(五色)의 색채론적(色彩論的) 연구)

  • Kim, Kyoung-Shin;Kim, Byoung-Soo
    • Journal of Haehwa Medicine
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    • v.20 no.1
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    • pp.25-37
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    • 2011
  • It fuses into culture of the East and the West in use of color ; colors of five direction, which had been from the Five Phase Theory in East Asia. Formative ability of color fields in a formative early Oriental Medicine history as well. Color is a very important factor and a necessary step of visible diagnosis. As a human's body is maintained and alive under the control of spirit and spirit is stored by five viscera, so spirit expresses the change of five viscera and is reflected by color. Visible diagnosis consists of spirit, appearance, Qi and color and movement. The purpose of each visible diagnosis is that we would know states of essence, Qi and spirit in patient's body. To ancient Asia people 'to see' was a kind of insight to the object as a whole. Similarily the activity of seeing the human body was the integral part of making diagnosis of a patient. This was the cause that there was suggested the discussion of the Five color theory in Oriental Medicine as a counterpart to that of the 'Goethe for Zur Farbenlehrer'. The inspection of Oriental Medicine was not a simple gazing of the eye as a sense organ, but the total insight to the internal state of the patient. For that reason, the eye-perception in early Chinese medicine was the reading the signs of the internal body which had have not the visual form but the flux of the internal life.

The Sasang Constitutional Thought of Pulse Diagnosis (맥진(脈診)의 사상의학적(四象醫學的) 고찰(考察))

  • Kim, In-Tae;Lee, Soo-Kyung;Lee, Eui-Ju;Koh, Byung-Hui;Song, Il-Byung
    • Journal of Sasang Constitution and Immune Medicine
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    • v.15 no.3
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    • pp.22-32
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    • 2003
  • The pulse diagnosis is the basic method of oriental medicine diagnosis. But in sasang constitutional medicine, it is said that it's not a major diagnotic method. But we don't have any sasang constitutional study of the pulse diagnosis. So I made this study by research of changing concept of the pulse diagnosis in chinese medical history and Dongyi Suse Bowon (longevity and life preservation in oriental medicine). The conclusion as follows. 1. There were many kinds of the pulse diagnosis in the ancient times, it has developed to simple and effective diagnotic method. Simple and effective is the major point of medical development, the 24 pulse is abridged to Floating Pulse(浮), Deep Pulse(沈), Slow Pulse(遲), Rapid Pulse(數) 2. The latter term of Chosun, the practical study was developed. In the view of the practical study, the pulse diagnosis has a lot of cricical point. Jung Yak-Yong, in his writing Mak Lon(脈論), criticize the pulse diagnosis. 3. In the sasang constitutional medicine, the constitutional diagnosis is very important. The methods of the constitutional diagnosis are three, the way of mind and greed, knowledge and deed, external figure and physical traits. But the pulse diagnosis is one of the way of external figure and physical traits, so we can't diagnose the exact constitution by the pulse diagnosis. 4. Dong-mu conclude that the pulse diagnosis is just the diagnostic way of symptom. But in the clinical situation, the ordinary symptoms are more important than the pulse diagnosis, because it is useful to know the condition of the ingestive food metabolism and the Qi-yack metabolism

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Comparative Study of Research for Bronze Ware Decorative Patterns (청동기(靑銅器) 화문(花紋) 연구 비교 고찰)

  • Oh, Jae-Joong
    • Cross-Cultural Studies
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    • v.51
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    • pp.235-256
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    • 2018
  • The purpose of this study is to compare the academic achievements of these two eras with the content and performance of the bronze ware decorative patterns in the Song dynasty and age of the Minguo. We investigated the origins and developmental process of the bronze ware decorative pattern research in Chinese bronze research history and examined their academic value. Studying bronze ware is a scholarly study. In the past, research focused on classifying letters on bronze ware. However, research on bronze ware decorative patterns was neglected. Bronze ware decorative patterns are associated with archeology and mythology studies and provide important clues as to the imagination of ancient people. The study of bronze ware in China began with the Song dynasty. Since then, research on bronze ware has been revived in the Qing dynasty, although there has been no academic achievement regarding bronze ware decorative patterns. However, at the age of the Minguo, the achievements of bronze ware decorative patterns continued to follow the Song dynasty.

Consideration of Making Techniques for Red Painted Roof Tiles from Presumed Site of Daetongsa in Gongju Using Nondestructive Analysis (비파괴 분석을 활용한 공주 대통사 추정지 출토 주칠흔 기와의 제작기술 검토)

  • Lee, Chan Hee;Lee, Gyu Hye;Jung, Je Won
    • Journal of Conservation Science
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    • v.36 no.5
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    • pp.315-325
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    • 2020
  • The Daetongsa temple is the earliest temple to be constructed during the era of the Three Kingdoms in ancient Korea. The main architect, purpose, and name of the temple have been confirmed through ancient literature and archeological materials carved in the Chinese letter, Daetong, excavated around Gongju. However, the location and range of the temple have remained elusive and were discussed in various studies. In this study, we examine the roof tiles obtained from the presumed site of the Daetongsa temple. The tiles were found to contain traces of red paint (red pigments) on their surface and analyzed using nondestructive techniques. The results imply that roof tiles were made using clay tablets and wooden cylinders, with latticed cloth in between. Additionally, some wooden cylinders appeared to comprise numerous wooden plates tied together by strings. The clay tablets used to make the roof tiles were produced from the source clay via the sorting process. The traces of red paint on the surface of the roof tiles were verified to be traditional pigments used for painting wooden buildings. These pigments were extracted from red ocher or red clay (Seokganju), mainly consisting of iron oxide. In the literature, the location of provenance sites for Seokganju is estimated to be far from Gongju. However, the materials for extracting the red pigments were relatively easy to source because most rocks comprised iron oxides. Therefore, it is necessary to discuss the provenance of the red pigments around the presumed site of Daetongsa.