• The Journal of Korean Philosophical History
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• no.54
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• pp.9-42
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• 2017

It is as necessary as ever to make constant efforts to overcome the regional strife between the eastern and western parts of Korea and come to a mutual understanding. To achieve this, we must endeavor to correct Korean people's distorted understanding of the history of Korean philosophical thoughts. Ordinary Koreans commonly and mistakenly associate the academic circles of Korean Neo-Confucianism with certain regions by which to divide them into Giho School and Yongnam School and then go as far as associating the schools and parties and pegging them 'Namin'(南人) to refer to as the followers of Yongnam School and 'Seoin'(西人) as the followers of Giho School. Such false notions must be corrected. During the reign of King Seonjo, political factions of Joseon were split into Yongnam and Giho, or East and West. At the time, the two cardinal directions East and West were only used to refer to the eastern and western parts of Seoul, and not Yeongnam(East) and Giho(West) of the Korean Peninsula. Therefore, the factional split at the time has nothing to do with regional cleavages. In fact, a majority of scholars representing Korean Neo-Confucianism maintained a friendly relationship regardless of the school, party, and region. Many leading scholars in the middle of the Joseon Dynasty namely Jo Sik(曺植)/Seong Woon(成運), Lee Hwang(李滉)/Ki DeaSeung(奇大升), Lee Hwang(李滉)/Lee Yi(李珥), Noh Susin (盧守愼)/Lee Yi, the ones in the late Joseon Dynasty -Jeong Gyeong Se(鄭經 世)/Kim Jang-Saeng(金長生), Jeong Gyeong Se(鄭經世)/Song Joon Gil(宋浚吉), and also those at the end of the Joseon Dynasty such as Kwak JongSeok(郭鍾錫) and Kim BokHan(金福漢) deeply respected each other and had a close friendship rooted in their academic commitment. The friendship between the leaders of Giho and Yongnam is a testimony to the high level of their character, academic achievement, and intellect. More than ever, such intangible intellectual and cultural resources drawn from Korean tradition must be utilized to the fullest. From this point on, we need to further promote the friendship and mutual understanding the scholars of Yongnam(Gyeongsang-do), Gyeonggi, Honam (Jeolla-do), and Hoseo(Chungcheong-do) enjoyed, and use them as a cognitive basis for harmony between the eastern and western parts of the country. These invaluable assets can be specifically used in the promotion of exchange between the local autonomous governments of the regions where above-mentioned scholars built an amicable relationship, joint commemorative events, exchange between families of the scholars of both regions, opening of special exhibitions dedicated to the harmony between Yongnam and Giho at museums in the two regions, co-organization of local festivals, joint operation of culture programs, and relationship and exchange between the 'seowons' in both regions, through which to promote the long history of exchange between the scholars of the past and utilize it in joint projects.

• 한국전산유체공학회:학술대회논문집
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• 2003.10a
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• pp.232-232
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• 2003

• Journal of Korean Medical classics
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• v.22 no.3
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• pp.161-185
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• 2009

This article looks into Lee Gyujun(李圭晙)'s life course, Confucian thoughts, and philosophical ideas on the Medicine of Boosting Yang by translating selectively his "Seokgoksango(石谷散稿)". Translating his works is a pre-requisite in order to fully understand the significance of boosting-yang theory in the historical landscape of Korean medicine, not just to comprehend the Medicine of Boosting Yang. First, it is found through the translation that a previous version of "Seokgoksango" had been probably printed before its existing version 1981. Secondly, there are numerous resistants to the Japanese ruling of Korea among his friendship. Thirdly, his academical root came from the Gihohakpa(畿湖學派) - the Giho school of Korean Seongli Confucianism[朝鮮性理學]. Its genealogy in Gyeongsang(慶尙) province is as follows: Lee Yi(李珥), Song Siyeol(宋時烈), Hong Jikpil(洪直弼), Seo Changyu(徐贊奎) and Lee Gyujun(李圭晙), and last, he kept contact with the Toegyehakpa(退溪學派), the Toegye school of Korean Seongli Confucianism, even though his academic root was closely linked to the Giho school. If the entire parts of "Seokgoksango" is translated, it will serve as invaluable historical document to understand a medical unfolding around the 20th century in Korea.

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.

• Journal of architectural history
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• v.25 no.6
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• pp.17-25
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• 2016

Simgok Seowon is the commemorative shrine and academy established for scholar Jo Gwangjo (pen name : Jeongam). The shrine (sangnyangsik) and the east and west dormitories (Dongjae and Seojae) were built in 1636. The lecture hall, Imsimnu Pavilion, Sananggak and Munhyanggak buildings were built successively. Simgok Seowon is the only one that survived through the abolishment of seowon ordered by Regent Heungseon in the 19th century. The original seowon was renowned as a representative example showing the typical lecture hall in front and dormitory at the back (jeondanghujae) layout of the Giho School built in 1650. Two archaeological excavations were conducted in the lecture hall courtyard in 2004 and 2007~2008, which prompted debates the position of the dormitories in respect to the lecture hall, whether the dormitories should be placed in front, or at the back of the lecture hall. Simgok Seowon had been long known as a representative example of the lecture hall in front layout, but the excavations revealed contrasting evidence, suggesting the possibility for a dormitories in front layout. Recent studies and evidence show that the architecture of Simgok Seowon can be grouped into three phases. The first phase was when the shrine and both dormitories were built to the rear of the lecture hall, the second phase was when the lecture hall, Imsimnu Pavilion, Sananggak and Munhyanggak buildings were built, and lastly the third phase when the east, west dormitories were reconstructed in front of the lecture hall. The large scale construction of Simgok Seowon is related to the education based management of the academy by Doam Yi Jae, and the 17~18th century remains confirmed from the archaeological excavations are evidence of this. Remains for Imsimnu Pavilion, Sananggak, and Munhyanggak buildings have yet to be confirmed, and spaces to the south and east of the seowon are unidentified. Therefore, it is necessary to conduct investigations and research for the unexcavated spaces of the seowon, to conduct in-depth studies and for the effective adaptive re-use of the seowon.

• The Journal of Korean Medical History
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• v.22 no.1
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• pp.7-13
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• 2009

This article conducted an pilot study on Lee Gyu-Jun(李圭晙)'s life and thoughts. He championed, and is mainly based on, old annotations of ancient Confucian bibles古文 that were made in the Han漢 and Tang唐 era in Chinese history and consequently took additionally into account Zuxi朱熹's annotations on Confucian bibles. This cause big trouble to him in conservative Gyeong Shang Province(嶺南). He participated in the Confucian Religion Movement孔敎運動 and proposed constitutional monarchy as a new polity fit for changing Korean history. He closely interacted with many resistants to the Japanese rule of Korea and had a mixed perspective on Western culture, science and technology, and social system, positive or negative, contingent on cases. He made great footprints in the history of both modern Korean medicine and philosophy. Thus there is an urgent need for the overall study on Lee Gyu-Jun in every aspect.

• Corrosion Science and Technology
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• v.13 no.3
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• pp.87-94
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• 2014

Recently, the application of bending products has been increased since the industries such as automobile, aerospace, ships, and plants greatly need the usage of pipes. For facility fabrication, bending process is one of key technologies for pipings. Induction heat bending process is composed of bending deformation by repeated local heat and cooling. Because of local heating and compressive strain, detrimental phases may be precipitated and microstructural change can be induced. This work focused on the effect of induction heat bending process on the properties of ASME SA312 TP316 stainless steel. Evaluation was done on the base metal and the bended areas before and after heat treatment. Microstructure analysis, intergranular corrosion test including Huey test, double loop electropotentiokinetic reactivation test, oxalic acid etch test, and anodic polarization test were performed. On the base of microstructural analysis, grain boundaries in bended extrados area were zagged by bending process, but there were no precipitates in grain and grain boundary and the intergranular corrosion rate was similar to that of base metal. However, pitting potentials of bended area were lower than that of the base metal and zagged boundaries was one of the pitting initiation sites. By re-annealing treatment, grain boundary was recovered and pitting potential was similar to that of the base metal.

• Journal of Institute of Control, Robotics and Systems
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• v.22 no.11
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• pp.912-918
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• 2016

This paper presents various strategies for humanoid vehicle driving and egress tasks. For driving, a tele-operating system that controls a robot based on a human operator's commands is built. In addition, an autonomous assistant module is developed for the operator. Normal position control can result in severe damage to robots when they egress from vehicles. To prevent this problem, another approach that mixes various joint control techniques is adopted in this study. Additionally, a footplate is newly designed and attached to the vehicle floor for the ground landing phase of the egress task. The attached plate enables the robot to step down onto the ground in a safe manner. For stable locomotion, a balance controller is designed for the humanoid. For the design of the controller, the robot is modeled using an inverted pendulum that consists of a spring and a damper. Then, a state feedback controller (with pole placement and a state observer) is built based on the simplified model. Many approaches that are presented in this paper were successfully applied to a full-sized humanoid, DRC-HUBO+, in the DARPA Robotics Challenge Finals, which were held in the United States in 2015.

• Fashion & Textile Research Journal
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• v.8 no.3
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• pp.275-285
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• 2006

With these excavated clothes discussed above, the clothing style before and after the Chosun-Japan War from 1592 to 1597 can be summarized as follows. 1) Shroud was a clothes newly made for funeral or usually worn by the deceased. Shroud was mostly a unlined clothes whose adjustment was made in such way its left part was on top of its right one. Yeomeui, a clothes used to wrap up the body of the deceased or fill between the body and the coffin, was usually lined or quilted. Suryeeui was a suit sent by close relatives of the deceased or granted by the court. Mostly padded with cotton or quilted, suryeeui was used only for yeomeui. 2) The term of ching was used to count units of po and suits of trousers and jeogori during dressing the deceased for burial. If trousers and jeogori were not joined into a suit, they were not counted as ching. 3) Aekjueumpo, bangryeongsangeui, three-forked trousers and haengjeon for women were all clothes worn around the war. All these clothes were not worn after the war. 4) Several types of po which were discovered in Daejeon included danryeong, simeui, nansam, jikryeong, cheolik, aekjuempo, changeui and jungchimak for men and jangeui for women. Often, jikryeong, cheolrik, aekjueumpo and bangryeongsangeui were used before the war and changeui and jungchimak since then. 5) The git of jeogori had the style of mokpan git before the war, which was changed into that of dangko git through making the rectangular ege of mokpan git rounded in the 17th century. And jeogori became entirely small sized and the baerae line of sleeve became oblique. 6) In funeral rites of Daejon, simeui and nansam both of which were symbols of Confucian scholars, instead of official uniforms, were used as funeral garments. This suggests that funeral rites of Daejeon considerably reflected academic traditions of the Giho school meaning groups of scholars representing the region.

• 유학연구
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• v.46
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• pp.1-24
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• 2019

Gocheong Seogee is a Confucian scholar in the mid-Joseon period during which Confucian philosophy is not completely established as a national discipline. He was an authentic Seon-bi who helped boost Confusion philosophy in southern and northern parts of Chungcheong area including Daejeon, Nonsan, Gongjoo, Buyeo, Hongseong, Jochiwon as well as Boryeong and Dangjin. Following Seogee, Jangsaeng Kim, who had studied under Yulgok, strived to firm up Giho Confusion philosophy there. Influenced by his teacher Geeham Lee's pragmatical school whose main principle is loyal to their country and affectionate to their people, Seogee set his heart on living up to the same path as previous holy men had gone through rather than pursuing an overly speculative school only focused on Confucian scriptures. He seems to have put the virtues of pragmatic Confusion scholars into practice in accordance with the way Confucius and Mencius devoted themselves to their study and learning. He carried Hyangyak into effect, built the first Seowon in Chungnam area called Chunghyeon Seowon emulating Zhu Xi's Baeklokdong Seowon, and paid close attention to learning with Zhu Xi's portrait enshrined. Those things attest that he eagerly strive to put Confucianism into practice. Through these efforts, he gave a significant influence on establishing Confusion philosophy in southern and northern parts of Chungcheong area and trained lots of disciples like Leechang Song, Jaemoon Min - the teacher of Choryeo Yootae Lee - and so on. As a result, he laid a big foundation stone to develop Confusion culture in Naepo region. Therefore, his position should seem to be re-evaluated in Korean Confucian history. In a rigidly hierarchical social structure, he studied and interacted alongside with Geeham Lee, Heon Jo, Ikpeel Song, Sik Jo, and others with no thought of their lower social status and without any academic prejudices. These kinds of his mind-set and attitudes seem to be a precious example of embodying real Seon-bi spirit. So, I suggest Seogee's life has a substantial significance in strengthening personality education of the young today and composing media contents of local community.