• Journal of Korean Library and Information Science Society
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• v.53 no.3
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• pp.73-94
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• 2022

Florence is the cradle of the Italian Renaissance. It is the result of a combination of medieval humanists' exploration of ancient Greek and Roman knowledge and culture, the leadership of great monarchs and priests, patronage of the Medici family, etc., free-thinking and creativity of artists, and critical consciousness and cultural needs of citizens. However, the Florentine Renaissance could not have blossomed unless the Medici family had collected ancient manuscripts and translations, and built libraries to preserve and provide literature. Based on this logical basis, this study outlined the Florentine renaissance and historic libraries, analyzed the collection and composition of favorite books of the Medici family, and traced the architectural characteristics and metaphors of the Medici libraries, The San Marco Library (Michelozzo Library), Library of Badia Fiesolana, and the San Lorenzo Library (Laurentian Library) were the priming and birthplace of the Florentine Renaissance despite of many difficulties, including earthquake, fire, restoration, transfer, seizure, and closure. In particular, the San Marco Library, which was opened in 1444 based on the financial support of Cosimo de' Medici, Michelozzo's design, and Niccoli's private collections was the first common library in the Renaissance period. And the architectural highlight of the Laurentian Library, which opened in 1571 under the leadership of Giulio (Papa Clemente VII), is Michelangelo's staircase, which symbolizes 'from ignorance to wisdom', and the real value of the content is the ancient manuscripts and early printed books, which were collected by the humanist Niccoli and the Medici family. In short, when discussing the Florentine Renaissance, Medici's collection and historic libraries are very important points. The reason is that the ancient collections were not stuffed products, but syntactic semiotics, and the libraries are telescopes that view the history of human knowledge and culture and microscopes that create knowledge and wisdom. If records dominate memories, libraries accumulate records. Therefore, long breathing and time capsule strategies are also required for the development and preservation of retroactive books in domestic libraries with a relatively long history.

• (The)Study of the Eastern Classic
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• no.69
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• pp.297-324
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• 2017

Recognizing that the ideological nature of Taoist Gwonseonseo whose publication was concentrated during the reign of King Gojong was connected to that of Jeoseungjeon, a Hangul manuscript novel in the 19th century, this study set out to examine the periodic significance of Taoist Gwonseonseo in the 19th century and check the ideological nature of Jeoseungjeon. Taoist Gwonseonseo puts an emphasis on Confucian ethics including loyalty and filial piety in a didactic aspect and shows that the practice of Confucian ethics brings good fortune, which was prominent in many private Taoist books that were huge hits in the latter part of Joseon, when Chinese Taoist Gwonseonseo was introduced in Joseon, translated and circulated in Korean, and spread widely among the public. Those works offer very specific cases of individuals doing good or evil deeds in this world and suffering the consequences in the next world. Jeoseungjeon presents the Buddhist experiences with the next world as the foundation with the next world depicted around the Great Jade Emperor, who emphasizes Confucian ethics, and the hierarchy of Taoist gods under the ultimate the Great Jade Emperor, thus clearly demonstrating the combination pattern of Confucianism, Buddhism, and Taoism in the latter half of Joseon. The work describes the scenes of judgment and punishment in the next world according to the witness of the main character and thus gives specific ideas of daily goods, which is a feature found in the latter half of Joseon different from the previous pattern of next world experiences. It is Taoist Gwonseonseo widely spread among the people those days that connects the link.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.91-145
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• 2019

This study aims to reveal that Daesoon Jinrihoe Yeoju Headquarters Temple Complex is a sacred place of Gaebyeokgongsa (the Reordering Works of the Great Opening) through the logic of the energy of form in Feng-Shui studies. The Headquarters Temple Complex can illuminate the lamp of coexistence, emerge as a place for cultivation, and support the era of human nobility with Gucheonsangje (the Supreme God of the Ninth Heaven) as an object of faith. Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification with Dao are the mission statements of this great site. For this purpose, it is necessary to investigate the headquarters according to integral Feng-Shui Theory. Doing so can provide proof that the geographic location, landscape, yin-yang harmonizing, and flowing veins of terrestrial energy at Headquarters Temple Complex are all profoundly auspicious. At the same time, this data also allows further study into the interactions of dragon-veins, energy hubs, surrounding mountains, and watercourses, which reveal how Daesoon Jinrihoe Yeoju Headquarters Temple Complex promotes the basic works of propagation, edification, and cultivation and three societal works of charity aid, social welfare, and education for the purpose of global propagation, saving beings, and building an earthly paradise by reforming humanity and engaging in spiritual civilization. This must be done on site with proper Feng-Shui in order to open up the era of human nobility upon the Great Opening of the Later World. As the center of the religious order, Daesoon Jinrihoe, Yeoju Headquarter Temple Complex has the general Feng-Shui characteristic of Baesanimsu (a back supported by a mountain and a front facing water). Through discussing the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex as the center of humankind's resolution of grievances for mutual beneficence, this study would explore growth-supporting land that delivers future rewards through Feng-Shui symbolism and the ethical practice of grateful reciprocation of favors for mutual beneficence. This exploration will reveal how the geographical features and conditions of the Yeoju Headquarters Temple Complex make it a place fit for spiritual cultivation. It is a miraculous luminous court surrounded by mountains, where auspicious signs in eight directions gather. Its veins of terrestrial energy harmonize with clean water energy as it is affectionately situated within its natural environment. Its location corresponds with the Feng-Shui theory of dragon-veins, energy hubs, surrounding mountains, and watercourses. Thus, with regards to the Feng-Shui of Daesoon Jinrihoe's Yeoju Headquarters Temple Complex, this study examines the flows of mountains and waters and focuses on how the site is based on the logic of Feng-Shui. More generally, the geographical features of the surrounding mountains are likewise examined. An analysis of the relationship between Poguk (布局) of Sasinsa (animal symbols of the four directions, four gods, including blue dragon of the east, red phoenix of the south, white tiger of the west, and black tortoise of the north) and the location will be provided while focusing on the Yeoju Headquarters Temple Complex. This study supports the feasibility of further Feng-Shui studies of the Yeoju Headquarters Temple Complex based on traditional geomancy books that focusing on Hyeonggi (Energy of Form) Theory.

• Journal of Korean Medical classics
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• v.5
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• pp.151-199
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• 1992

A study on Bang-Yak-Hap-Py$\breve{u}$n, one of the most widely-known Korean medicine books, has been conducted and the findings are as follows:the political and social background at the end of Yi-dynasty amidst the inflow of western civilization and the aggression of foreign forces can be seen as a historical period of trial, when civilization and independence had to be preserved at the same time, during the period, the social trend was to pursue a rapid practical solution rather than a profound theory. Responding to this trend, simple and easy medical science became to prevailand the representative medicine book of this kind was Bang-Yak-Hap-Py$\breve{u}$n. 1. Bang-Yak-Hap-Py$\breve{u}$n was written comprising the characteristics of simple and easy medical science with a view to popularizing-collection of logics, easy readability, medical science in time, etc. 2. Bang Yak-Hap-Py$\breve{u}$n, rich and grand in content, came out of Dong-$\breve{U}$i-Bo-Gam at the right moment as a pragmatic guide book of Korea medical practice symbolizing Korean spirit. 3. Do-yun Whang whose pen name was Hye-Am was born in Changwon, Kyungnam-do as the 18th descendant of Changwon Whang family. He engaged in medical practice in Seoul and wrote and edited Boo-Bang-Py$\breve{u}$n-Ram. $\breve{U}$i-Jong-Son-Ik, $\breve{U}$i-J$\breve{u}$ng-Son-Ik-Bu-Yeo, $\breve{U}$i-Bang-Whan-Tu, ect. and made his son, Pil-Su follow him and let him edit Bang-Yak-Hap-Py$\breve{u}$n, which put $\breve{U}$i-Bang-Whal-Tu and Son-Ik-Bon-Cho together. 4. The construct of Bang-Yak-Hap-Py$\breve{u}$n can be subdivied into three parts: herbs of 34 classes and 514 kinds were arranged on the upper part and $\breve{U}$i-Bang-Whal-Tu was arranged on the middle end lower part. Such arrangement can be very effective in clinics. 5. Bang-Yak-Hap-Py$\breve{u}$n as a curative book of Korean medical science has been a necessary another ego for many Korean medical practioners. It also played a great role of enhancing Korean oriental medical science to be widely used by Koreans. On the other hand, it produced a side effect of emergence of employed medical practioner who lacked in scholastic aptitude. 6. Tens or newly edited Bang-Yak-Hap-Py$\breve{u}$n have been issued. Among them, Jung-Jeong, Bang-Yak-Hap-py$\breve{u}$n, J$\breve{u}$ng-Mak-Bang-Yak-Hap-Py$\breve{u}$n. By$\breve{u}$n-J$\breve{u}$ng-Bang-Yak-Hap-Py$\breve{u}$n, and By$\breve{u}$n-J$\breve{u}$ng-Bang-Yak-Jung-Jeon have been widely known. Lately, Bang-Yak-Hap-Py$\breve{u}$n which includes more symptoms and remedies or is translated into Korean came out in several kinds. 7. The number of korea classical medicinal books quoted in Bang-Yak-Hap-Py$\breve{u}$n is 68, among which Dong-$\breve{U}$i-Bo-Gam Occupies the top in the list enlisting 69 medicinal treatment. This Shows that Dong-$\breve{U}$i-Bo-Gam gave birth to Bang-Yak-Hap-Py$\breve{u}$n.

• Journal of the Korean Society of Clothing and Textiles
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• v.9 no.2
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• pp.67-74
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• 1985

According to the records that all the people in our country were taught the way of braiding the hair and hatting in the first year of 'Tangun' (the founding father of the Korean nation) and that the discipline between sovereign and subject, man and woman, and the standard of food, drink and dwelling were originated from that year, it seems that all the people in our country had lived with keeping a certain standard of food, clothing and shelter, and with maintaining the order in life from ancient times. So, our country have been called 'the Eastern Land of Courtesy' and also regarded as 'the country of the true gentle-man' which was characterized as the custom of a humane, and as the country that had the immortality since a benevolent person lived to a great age. Thus, all the people in our country have lived with keeping and maintaining a certain standard of all aspects in life, and the philosophy in life that we have today was established by the influences of our characteristic thought, Confucianism, Buddhism, Taoism and Christianity, especially the life style in the Chosun Dynasty Period have strong influence on our today life. Thus, the contents concerned with the standard of custume life among those of all life in the Chosun Dynasty Period was studied, and clothes itself is unable to give expression to its ends but when the relationship that is, the inter-harmony among clothes, the body which will be dressed in, and the inherent psyche in that body is formed, then the ends, the complete beauty will be expressed. Though there were many studies dealt with clothes itself, no one was concerned with the all kinds of standard in activities that the dresser should keep, so the purpose of this article is that as above. The literature search is used as the research method. The eight books, 'Noneo' (the Analects of Confucius), 'Yeogi' (the Book of Courtesy), 'Sohak' (the book of Precepts for child-ren), 'Yeosaseo'(the Women's Four Books), 'Sasojeol'(Korean Scholars' Minor Principles) 'Eonhaenaehoon' (Private Moral Instructions for Women), 'Woo-am seonsaeng kyenyeoseo' (Master Woo-am's Cautions for Girls) and 'Kyoobangkasa' (the Lyric Lines of the Boudoir) that had influenced the whole field of life in the Chosun Dynasty Period are analyzed, selected and finally arranged for studyilng the foundation of culture of the clothing and for helping to that culture in modern and future life. The results are as follows: 1. The standard of the clothing life in the Chosun Dynasty Period had deeply rooted in the teaching of confucianism, but also had been influenced by the custom which rooted in our people. 2. There is the emphasis upon the trinity among mind, clothes and activities in the clothing life. 3. The clothing and hat have to be dressed symmetrically in full of all required elements, 4. There is the harmony between the clothing with hat and environments or surroundings. 5. The true elegance in the clothing life will be realized not by the exterior outfit but by the interior outfit with the attitude of chastiny. In conclusion, as the material of clothing life in the Chosun Dynasty Period has the characteristics of the simplicity, the cleanliness, the elegance and the refinement, our clothing life is to be mastered with the simplicity, the cleanliness and the elegance in that life and with the harmony between the inside and the outside.

• Journal of the Korean Society for Library and Information Science
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• v.25
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• pp.445-476
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• 1993

This paper is written to clarify the specific details of the Sabu-Songyu­Mongnok(사부송유목록). which is a reading list for recitation and appreciation of Chinese classics edited by Hong Suk-Chu(1774-1842) when he was 56 years old for the stimulation of his younger brother Hyun-Ju (1793-1865)'s reading life. In this study the catalogue's title interpretation. the time of the editing, the motive for the editing and the analysis of the contents are revealed as what they actually are. The main details are as followings. There is no date written on the Sabu-Songyu-Mongnok but the writer estimate it to be around 1829. After Hong Suk-Chu recognized the fact that although his younger brother Hyun-Ju was interested in reading but felt that he was a little too old to begin to read all the books of the whole classes. he selected the classic works from whole subjects, i.e. history, philosophy and anthology, that he thought which would best represent each subject. From these selected works he then picked out the most important chapters or parts of the works. Another motivation of the editing was for the stimulation of the reading life for Hong Suk-chu himself and for people like himself who were getting old and losing their vitality. The Sabu-Songyu-Mongnok consists of four categories. i.e. classics category, history category, philosophy category and anthology category, and in the catalogue, 26 different works are entered. The classics category has ten, the history category has six, the philosophy category has six and the anthology category has four. Each of the works are entered under the title of the book, and hen the chapter heading. The Sabu-Songyu-Mongnok was edited 19 years later than Hong-ssi toksorok(홍씨독서록) or an Annotated Bibliography of Korean and Chinese Books. Comparing each category of the catalogue with the Hong-ssi toksorok, the writer could catch the following characteristics. 1. Although there was no indication of the class heading, the sequence of the arrangement of the entries in the classics categories was the same as the sequence of the classes in the Hong-ssi toksorok. 2. The Zuo-shi Chun-qiu-zhuan(좌씨춘추전) is recorded in the class of Chunqiu of the classics category in the Hong-ssi toksorok, but in the Sabu-Songyu­Mongnok, it belongs to the history category. 3. In the philosophy category of the catalogue, Chuangtzu(장자) writings are included because it is so well written. 4. Unlike the categories of classics, history and anthology, the philosophy category is recorded under the author's name. This is fascinating because it unites with the conventional cataloguing practice of the west. 5. In the anthology category, the writings with the best styles from the Chuci(초사) or the poems of Chou, Wen-xuan(문선), wen-yuan-ying-hua(문여영화) are selected and classified into four parts: (1) poems, (2) proses of Han, Wei and Pre-Qin dynasties. (3) Si-liu-pian-li-wen(사육병려문), (4) classic style of writings of Tang and Song dynasties (당송고문). 6. There was an unusually large number of Han Yu's writings selected from the great eight poets of Tang and Song dynasty writings. (20 categories out of $43: 47\%)$ After comparing the entries of the Sabu-Songyu-Mongnok, it can be concluded that all the entries were also included in the Hong-ssi tokrorok. The fact that the sequence of the entries in the classics category and that the literary works were sequenced under the same subject by the year of editing or writing like as the Hong-ssi toksorok Also it is unusual that there was not even one literary work of a Korean in the catalogue. Anyhow this catalogue is the first recitation catalogue in our country that was edited for the people in the prime of life as well as for old people and is the only one existing today.

• The Korean Journal of Archival Studies
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• no.81
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• pp.5-44
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• 2024

This paper is an experience and observation report on the activities of Jeonju citizens, who are 'kleine leutes'. Text or Born-digital materials such as diaries, group chat rooms, memos, and interviews showing citizens' contemporary and daily history (Alltagsgeschichite) were used for this purpose. These civic groups are reading groups we can find easily and they also enjoy walking, hiking, and movies, and so to speak ordinary local people are their members. One team read Choi Myung-hee's "Honbul" for about a year and a half, while another team read several books under the theme of "commons," and enjoyed exploring, exhibiting, or watching movies together. The main text is composed of three parts. First, I looked at the methods and perspectives to examine the daily life of local people. To this end, the views of Detlev Peukert and Alf Lüdtke, who captured the prospects and the possibilities of theories of daily history, and James C. Scott, who provided insight into infra-politics, were reviewed. This work was to find the perspective and method of daily history research that could observe the activities of Jeonju citizens. Second, we looked at the experience of the "Honbool" meeting. The reading of "Honbool" which took place during the period of confrontation with Covid19 began in connection with its intense locality. As the criticism of "a great writer born in our local land" relieved the uncomfortable feelings, the members' critical mind was revealed after Volume3 of "Honbool" and stood out after Volume6. It seemed to show the characteristics of the self-consciousness (Eigensinn) of citizens who choose dynamics rather than being stuck to a specific form of empathy (Betroffenheit). I think it showed the difficulty and hope to face in the description and research of local history at the same time. Third, I observed citizens who gathered on the subject of public land. This meeting showed the actuality and accumulation process of the infra-political capabilities of citizens in Jeonju. Reading-commons did not suffer from 'heart trouble' as a local citizen compared to "Honbool". Rather, the difficulty of related books was an obstacle, and the difficulty was easily resolved. As the meeting progressed, awareness of the commons became more sophisticated and issues and discussions were independently shared with each other, and a wealth of hidden transcripts were accumulated through its practice and problem consciousness. It is difficult to think about modern daily life apart from the capitalist era. More fundamentally, it is here and now in everyday life that humans enjoy or suffer from. All history passes through my body here and now. This is the universality of daily history. It depends on the ability of citizens to create daily history to experience and at the same time maintain the distance of criticism.

• Journal of the Korean School Mathematics Society
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• v.20 no.3
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• pp.277-302
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• 2017

Educational objectives for mathematics in the curriculum revised in 2009 and the curriculum revised in 2015 put great emphasis on practical use of math, but perception of that lacks at schools. Accordingly, this research is recognizing the need for paying attention to curriculum focusing on mathematical connectivity and is inspecting CMP curriculum which has been developed over the years to reinforce problem solving competence and improve communication skills. This study analyzes CMP textbooks published as third edition in 2014 after several revisions, focusing on equations, inequalities and functions. First, this thesis analyzes mathematical connectivity using a new analysis framework which applied the modes of representation(situations, verbal description/ tables/ graphs/ formulae) made by Janvier(1987). Second, this research analyzes connectivities between different units, various sections, other subjects and practical contents related to the real life. The results: CMP textbooks use various practical materials for specific situations. They represent twelve processes of connectivity according to the modes of representation of Janvier. The books also show relationship between equations and functions, between inequalities and functions. And CMP textbooks include other subjects and practical contents.

• Journal of the Korean Society of Costume
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• v.35
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• pp.91-109
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• 1997

This study was conducted to find a more rational way of inheriting and developing tra-ditional Korean HanBok children wear by means of looking at the color and shapes of traditional Korean HanBok and also to find a way to apply this to today's children HanBok wear. The process taken was first to study re-lated literature and its theories and to research museums to find what few traditional HanBok there are and then to compare these findings with new books and personal pieces kept by individuals. We also compared with HanBok children wear now sold at markets. The results of these findings show the fol-lowing conclusions and recommendations: We have found that modern children HanBok utilized the same yellow blouse and red skirt combination as before. These nearly in all cases represented the colors for girls. To most koreans these combination colors are a representation of traditional children wear nat-urally accepted by most koreans without any resistance. Also a definite relation with tra-ditional and modern children wear in the sense of color and shape wear hard to substantiate but we could find harmony between the two. In other words a mixture of modern shapes and traditional colors could be found or vice versa. This is an important factor to be con-sidered when trying to inherit traditional hanBok cuture. Modern times has seen great change in lifestyle feelings and social environ-ment,. In order to create harmony between tra-dition and present day customs a certain mix-ture is required. Therefore we need to maximize traditional flavor and design with present day design emotions. Another issue is that right now children hanBok is only being utilized on a restricted scale. It is a shame that in today's children HanBok that added to the skirt pants and overall wear that the head wear purse and other accessories are not being used. There-fore the HanBok culture especially for the correct succession of children hanBok must refrain from such restricted use of accessories and work to advertise the widespread use of proper Hanbok wear thereby upholding the rightful use of HanBok. As I have mentioned in my other studies it is ones momory of early HanBok wear which greatly affects a grown-up so we should wear hanBok in the right way from an early age and become accustome to its shapes and colors thereby become friendly with traditional HanBok wear. This I believe will lead to overcoming prejudice and disapproval of hanBok and to a more affirm-ative view towards our cultural heritage, Looking from a design point of view inter-national design of a nation's traditional wear can only come from a correct understanding of ones traditions this then becoming a foun-dation for creative design. Seen from these aspects a re-cretion through the meaningful activities of studying traditional shapes and colors of hanBok is the beat way to forming a true HanBok tradition.

• Journal of Korean Medical classics
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• v.3
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• pp.248-279
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• 1989

Chuy$\check{o}$k and Naeky$\check{o}$ng which are the foundations for oriental philosophy and oriental medicine respectively have had a great influence on Oriental ideas for several thou s and years. On this study is focused on the comparative study about the two. And the results are as follows; 1. Chuy$\check{o}$k and Naeky$\check{o}$ng agree with respect to the relationship between Nature and Man, They both insist that everything should come into being through collaboration between Heaven and Earth and that Man is the noblest among them. 2. Though Chuy$\check{o}$k and Naeky$\check{o}$ng agree in regard to the authority of Man's nobility, the one stands on the opinion that Man is noble because of 'Tao'(道), while the other maintains that Man is precious because he is created and changed according to the principle of the Universe. 3. There is a slight difference between Chuy$\check{o}$k and Naeky$\check{o}$ng in the principle of Yin and Yang, and the live elements of the Chinese cosmogony. Chuy$\check{o}$k explains the change and development of everything on the basis of the principle of Yin and Yang, and make no concrete mention of the five elements of the Chinese cosmogony. While Naeky$\check{o}$ng applys the principle of Yin and Yang and the five elements of the Chinese cosmogony to the human body. 4. Though Chuy$\check{o}$k contains little knowledge of the inside of the human body in the anatomical matters, it includes some informations of the outside of the human body. But the basic physiological informations had already existed at the time. 5. Regarding the way of life cultivation. Chuy$\check{o}$k and Naeky$\check{o}$ng concurs. The two books advise to avoid unsuitable meal, overdrinking, inappropriate residence and so forth for the sake of good health. They make much of the mental harmony and maintain the accommodation to the change of Nature to keep a sound mind and body.