• The Journal of Korean Philosophical History
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• no.41
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• pp.9-38
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• 2014

Hanhweon-dang Kim Goeng-pil(1454~1504) sublimated ethics whose lead was opened up by Jeong Mong-ju in late Goryeo as one scholarly tendency. Kim Goeng-pil was called 'the father of ethics in Joseon' and has been respected as a model of ethicist for 400 years since then. Following Kim Goeng-pil, Confucian scholars of Joseon cultivated perseverance through Xiaoxue and the perseverance was sublimated to Confucian scholars' energy and then that of state, which served as driving force to keep the national legacy. Kim Goeng-pil suggested how to study with Xiaoxue and sought moral human beings and ethically ideal societies based on strong practicability which is required in Xiaoxue. Individuals' cultivation and social reform are not at a different dimension. Spirit of 'self-cultivation' that Kim Goeng-pil himself demonstrated advanced to pursuit of ethical, ideal state when reaching a level of Jo Kwang-jo. Kim Goeng-pil thought that teaching in Xiaoxue could be achieved through 'Gyeong (敬, respect).' It is the key of Neo-Confucianism in Joseon to control one's mind through the cultivating method of 'Gyeong.' Kim Goeng-pil settled Joseon's Confucianism as 'practical ethics(心學).' Before Kim Goeng-pil, no scholars had well presented the aspects of practical ethics. After King Myeongjong and Seonjo, Confucianism in Joseon worked as the cornerstone of practical ethics. Since mid-17th century, the system of practical ethics had been firmly established with focus on 'Gyeong. Literary men of Kim Goeng-pil and scholars they fostered led the academic and political world of Joseon after mid-16th century. They played the lead in Sarim faction's(士林派) ruling after King Seonjo came to throne. The very foundation which sublimated Joseon to the ethically ideal state and made the Dynasty a 'state of Sarim' was actually laid by Kim Goeng-pil.

• Korean Security Journal
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• no.34
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• pp.233-258
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• 2013

In the early days of the Goryeo Dynasty, the royal guard was comprised of the central regular army in the 2-gun-6-wi system, and Nasungeomgun was in charge of the security inside the palace. However, the military system became disorganized during the period of military rule and the royal guard had to rely on military subjects. The military officials suppressed the civil ministers centering on Jungbang, the guarding organization close to the King to incapacitate the royal authority and control the state affairs. When the rule of the three leaders of the military rule became short-lived and Dae-seung Gyeong is raised to the ruler, he organized a do-or-die squad comprised of a hundred and more people for his personal safety, and this became the first dobang. Dobang was disassembled after Dae-seung Gyeong died of disease, but under the rule of Chung-heon Choe, Dae-seung Gyeong's dobang was revived and reinforced into 'Yukbeon Dobang' to provide the ruler with personal protection and intensify the ruling system, and it was quite a large organization with more refined system. Yukbeon Dobang was expanded and reinforced into Naeoedobang under the rule of Woo Choe, the son of Chung-heon Choe, and it was enhanced even more into Dobang Samsipyukbeon System under the rule of the grandson, Hang Choe. Dobang can be considered as the guard organization in modern sense, and it collected information and surveyed the area where guarding is required and house troops that belonged to Naedobang eliminated the risks that may follow afterwards to make assurance doubly sure for guarding. The Choe's regime established Mabyeolcho as a private guard organization in addition to dobang, and this formed the cavalry and infantry units with dobang. Yabyeolcho organized by Woo Choe in the reign of King Gojong was divided into Joabyeolcho and Ubyeolcho, and later Sineuigun was integrated with them to form Sambyeolcho. Originally, Yabyeolcho was established under the rule of Woo Choe to prevent crime in the evening, but after Sineuigun was organized with the ones who were captured by Mongolian army but escaped, in other words when Sambyeolcho was organized, the organization displayed much broader influence by covering military and police affairs as well as punishment and imprisonment. The guarding organization during the Period of Military Rule in the Goryeo Dynasty did not have strict distinction between official guard and personal guard. The private guard in modern days which is the equivalent of personal guard is characterized by its commerciality, however, house troops and the members of dobang did not seem to pursued profit. The guard organization during the period of military rule started from dobang which was organized for personal safety but gradually developed publicness through the participation of civil ministers and expansion, and later it played the pivotal role for social security serving official purpose up to the level where the distinction between official and private activities was blurred during the period of Sambyeolcho.

• Korean Journal of Heritage: History & Science
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• v.46 no.1
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• pp.160-175
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• 2013

There is the need to make a sharp distinction as regards JANGSEUNGs (Korean traditional totem poles) that are different in origin, history and function. This study is to identify the functions of the figures, as well as to trace stone JANGSEUNGs to their origins. In this regard, researched were conducted into the origins of JANGSEUNGs and their changes in history. There was a tradition in the GORYEO Dynasty (an ancient dynasty in the Korean Peninsula) that it erected JANGSAENGs (the archaic name of JANGSEUNGs) or allied stone figures within temples; especially, 'TONGDOSA GUKJANGSAENG SEOKPYO (a stone JANGSAENG that was erected by the royal command and is at the entrance of TONGDO Temple located in YANGSAN, South GYEONGSANG Province, South Korea)' functions as a stone monument rather than as a stone sign. In the engraved inscription, it is written that it should be erected in the form of PANA as before. 'PANA' refers to 'ZHONGKUI', a god in Chinese Taoism believed to exorcise devils that spread diseases. The inscription is to define the territory of TONGDO Temple. The article on HAN JUN GYEOM in a book 'WORAKGI (a travelogue on WORAK Mountain in North CHUNGCHEONG Province, South Korea)' written by HEO MOK makes it possible to guess the scale of GUKJANGSAENGs erected in DOGAP Temple. The stones, on which 'GUKJANGSAENG' or 'HWANGJANGSAENG' were engraved, are not JANGSAENGs but are demarcation posts. In the JOSEON Dynasty (the last dynasty in the Korean Peninsula) JANGSAENGs functioned as signposts. Unlike JANGSAENGs in temples, they were made of wood. At first, the word 'JANGSAENG' was written '長生' in Chinese characters, but in the JOSEON Dynasty another character '木 (wood)' was added to them, and thus the orthography was likely to change into 'JANGSEUNG.' In the JOSEON Dynasty, in addition, optative or geomantic figures were not called 'JANGSEUNG.' Historically, for instance, there has been no case where 'DOL HARBANGs (stone figures found only in JEJU ISLAND, South Korea)' are called 'JANGSEUNG.' In a book 'TAMRA GINYEON (a historical record on JEJU Island, South Korea)' it is written that KIM MONG GYU, JEJU governor, erected ONGJUNG Stones outside the fortress gate. ONGJUNG Stones usually refer to stone statues erected in front of ancient kings or dignitaries' mausoleums. Moreover, they were geomantic figures erected to suppress miasma. A magazine 'GWANGJUEUPJI (a journal on old GWANGJU, South Korea, 1899)' shows that two two ONGJUNG Stones were so erected that they might look at each other to suppress miasma from a pathway through which lucks lose. On the two stone figures located in BUAN-EUP, North JEOLLA Province, South Korea, inscriptions 'SANGWON JUJANGGUN' and 'HAWON DANGJANGGUN' were engraved. The words are to identify the figures' sexes. They are a kind of optative geomantic figures, and therefore there is no reason to call them 'JANGSAENG' or 'JANGSEUNG' or 'DANGSAN.' The words 'SANGWON' and 'HAWON' are closely associated with Taoism. Since then, the words have been widely used as inscriptions on stone figures in temples, and subsequently are used for JANGSEUNGs. A hatted ONGJUNG Stone, found in BUKANSAN Fortress, disappeared and other ones may be being buried somewhere. Meanwhile, ONGJUNG Stones in JEJU Island and stone figures in BUAN-EUP have hardly been displaced and thus have properly functioned. Stone figures, made in those days, seem to be most similar in function to JANGSAENGs made during the GORYEO Dynasty. Specifically, like earlier JANGSAENGs, stone figures made during the early to mid-18th century were likely to function not only as optative figures but as boundary stones. Most of stone figures in temples were made whenever the land use survey was conducted throughout the nation, but given that at the same period of time, the commonalty filed many lawsuits against grave sites, temples might erect many stone figures to mark their territories. Currently, wooden or stone figures are commonly called 'JANGSEUNG', but they were erected in different epochs and for different reasons. Their origins are to be sought in stone figures that functioned not only as optative figures in temples but as boundary stones during the GORYEO Dynasty.

• Herbal Formula Science
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• v.11 no.1
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• pp.1-18
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• 2003

Science of prescriptions is an important part in the education of Korean Oriental Medicine. In spite of that, there is less agreement on measures for improving the education quality of science of prescriptions. Science of prescriptions can be classified into generalities and particulars. This study sought to present contents that must be incorporated into Introduction to Science of Prescriptions to enhance the quality of education by examining both teaching materials being used in colleges of traditional Chinese medicine and those of Korean oriental medicine and the Introduction part of books related with science of prescriptions. And when this study was carried out, training Korean oriental medicine practitioners and researchers and educators of science of prescriptions was taken into account. It is judged that Introduction to Science of Prescriptions needs to be divided into seven chapters and that each chapter requires containing opinions of ancient doctors and references to lay the basis of learning and revised and practical contents in addition to traditional ones. Chapter One Introduction (Conception, History, Disciplinery, Study, How to Learn, Range of Study, How to Study, Academic Activities) Chapter Two Prescriptions and Selection of Treatment Based on the Differential Diagnosis Chapter Three Prescriptions and Therapeutic Methods (Eight Therapeutic Methods, Sixty Four Therapeutic Methods etc.) Chapter Four Classification of Prescriptions Chapter Five Designing and Modification of Prescriptions (Compatibility, Designing, Modification) Chapter Six Preparation Forms of the Prescriptions (Origin, Charicteristics) Chapter Seven Methods of Decocting and Taking Korean Oriental Herbal Medicines Appendix Tables of Apothecaries' Measures and Weights in Current and Ancient Times

• Journal of the East Asian Society of Dietary Life
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• v.8 no.4
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• pp.536-553
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• 1998

Korea supposed the place of origin of soybean. Although it is speculated that it was edible in the era of the Three Kingdoms(A.D. 5-9C), there is no documentary evidence. The first record about the edibility of tofu was written down in the Goryeo dynasty, and there was several documents that tofu was exported to China and Japan in the Chosun dynasty due to excellent manufacture skills for tofu. Tofu has been a good source of protein as a food for the common people, though there were not many traditional kinds. Especially, tofu has been an important vegetarian foodstuff in a Buddist temple, and has been used for vegetable soup and skewered greens necessary for the sacrificial rites of the humbler class as well as of the royal court. We frequently made sliced raw tofu and fried tofu, and it was used for broil, stew, and casserole as well as stuffing. In addition, tofu and its bean-curd dregs were applied of making soy. In China it is assumed that tofu has been eatable since the time of the Han(AD. 1C). Chinese tofu and its products are various and generally 20 different varieties are used. There are many dishes applied of tofu. salted and plain tofu were used as Chinese appetizer dishes. Plain, salted, skinned or deep-fried tofu was stir-fried in an hot oiled pan with vegetables, meats and fishes. Additionally, there are a variety of tofu dishes utilized stewing, frying, steaming, and soup cookeries. Tofu first appeared in the era of the Nara(8C) of Japan and was come into wide use in the era of the Aedo(Tokyo). In Japan tofu and its products are various and introduced in Shojin cookeries prevalent in the Buddist temples. It is especially noticeable that frozen or skinned tofu was used for these. Japanese tofu cooking is more delicate than Korean and Chinese ones, and Japanese people do not use oil. Instead, they in general utilize steaming and broiling cookeries. In the western countries the history of tofu edibility is short. However, their practical application of tofu in the dietary life is very positive.

• Korean Journal of Oriental Medicine
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• v.16 no.3
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• pp.77-84
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• 2010

In this study, YakMyeongSi were considered to define relations of Tradional Korean Medicine(TKM) and literature. In the introduction, present related studies were searched to clarify YakMyeongSi are completely different from medical property songs(YakSeongGa). Related data about YakMyeongSi and YakSeongGa were extracted for the initial findings. In chapter 2, medical name verse was defined as 'a type of free verses with one or more medical names in each verse to be interpreted ordinarily' based on records and examples of YakMyeongSi. In China, it originated from "Book of Odes" and "Songs of Chu", and it was most popular in the Song-China. Medical names actually referred to medical names in the early forms of the Warring States Period, but the complete form of YakMyeongSi started to appear in the Tang-China. In chapter 3, 34 YakMyeongSi and 5 related data were suggested in tables as the present conditions of Korean YakMyeongSi. With actual examples, better comprehension of YakMyeongSi were intended. Also, the fact that Korean YakMyeongSi were completed in forms at the end of Goryeo and beginning of Joseon dynasty. The motivations of writing YakMyeongSi were also studied. Medical names were put into verses because they well expressed landscapes and emotions. Propagation of medical knowledge was the basis of YakMyeongSi. There are limits in defining the relations of TKM and literature with some YakMyeongSi. More studies must be carried out on YakMyeongSi in various records with details and interests. Also, study to define general relations of TKM and literature must be carried out together by examining TKM in literary forms such as medical introductions or medical property songs and literature pieces that expressed principles and materials of TKM.

• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.4
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• pp.1-16
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• 2018

This study focuses on the correlation between Kotgal and paper-folding. This paper first examines the meaning and history of Korean ancient Kotgal and then investigates relationship between Kotgal and Korean paper-folding culture which has been inherited in various ways. Throughout the study, literature research and analysis have been conducted along with empirical studies. The results of the study are as follows. First, it has been told that Kotgal was used a as a trident hat symbolizing the sky, land, and man, whereas Korean paper-folding is known as closely related to the folk beliefs which had existed since ancient times. From ancient times, the Korean ancestors expressed the Three Gods representing beauties of the nature, 'sky(Chun), land(Ji) and man(In)' on the conical hat and prayed for their wish to the heaven. Second, Kotgal has been evolved in various ways from ancient times through Goryeo and Joseon Dynasty to present. The form of Kotgal has begun with folding and this is closely related to the origin of Korean paper-folding, which is the Korean traditional craft. Third, the paper-folding tradition of Korea has been variously applied in the Korean culture such as rituals, life crafts and plays and expresses the unconventional philosophical concepts unique of Korea. In conclusion, this study evidently shows that the Korean philosophical ideas behind Kotgal which originated from ancient paper-folding are scientific and systematic.

• Journal of Ginseng Culture
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• v.2
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• pp.9-16
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• 2020

Ginseng was first addressed ever in the medical record in HyangYakGooGupBang (鄕藥救急方), the oldest Korean medical book published in Kingdom of Goryeo (918-1392) when Ganghwa was the provisional capital city at the time. It is believed that ginsengs in Ganghwa were planted and cultivated from 1100s. Intensive ginseng production in Ganghwa began when Ganghwa became the special district of the Kaesong Ginseng Union (開城人蔘組合) in 1920s, this intensive production continued till the Korean War in 1950. After the Korean War ended in 1953, ginseng production was resumed. In 1967, Ganghwa Ginseng Association (江華蔘業組合) was founded. The total acreage of ginseng harvested was nearly 200 ha in 1967 and it increased to ha 900 in 1974. By mid-1970s, Ganghwa became the largest ginseng region in Korea by total production and acreage. Most of ginseng roots cultivated in Ganghwa are six years old. Ganghwa, which was already well-known for red ginseng productions, has become even more famous for ginseng production.

• Korean Journal of Heritage: History & Science
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• v.49 no.4
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• pp.156-179
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• 2016

Yatsushiro Shrine on the island of Kamishima located in Ise Bay, Japan, contains many cultural artifacts with ancient mirrors in significant numbers. Also included among the artifacts are horse gags and reins that are clearly of the same lineage as the horse harnesses from the unified Shilla era and Goryeo era in Korean history. Type classification and position establishment were carried out on the horse reins kept in the Yatsushiro shrine, including items such as those mentioned previously. Type A horse harness can be classified into 3 types. Based on this classification scheme, the harness type in the Yatsushiro shrine was found to belong to the most recent period. The blacksmith workshop that made the harness was producing iron wares and bronze wares, and it possessed metal forging and metal casting technologies. Note, however, that it was primarily a workshop where iron wares were made. The parts that were visible from the outside when the harness was attached were made from composite bronze, and the reins and bridle linkage were made from iron. Such integration of bronze ware production techniques and iron ware production techniques was an attempt at enhancing the practicality and embellishments on the harness.

• Korean Journal of Heritage: History & Science
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• v.52 no.4
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• pp.246-263
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• 2019

The stone Buddha statue of Sangunsa Temple at Bukhansan in Goyang, Gyeonggi Province, is an excellent example of stone Buddha statues created in the late 15th century. On the base of the figure, there is an inscription, which informs that it was produced in 1497. In recognition of this significance, it was recently designated as a tangible cultural asset in Gyeonggi-do. Thus, this paper tried to evaluate the value of the statue by analyzing iconography and style. The characteristics of a typical 15th-century style that the Buddha statue of Sangunsa Temple shows are the form of ushnisha, the way clothes are worn, the form of a w-shaped chest muscle, and the simple lotus pedestal. On the other hand, the elongation of the waist and the disappearance of the waistband on undergarments are new forms of Buddha statues in the 16th century. Besides, parting the hair in the middle of the head and leaf-shaped short ribbon draped on undergarments are unique features that only appear on the statue of Sangunsa Temple. Sangunsa has been known to be built in the early 18th century based on Bukanji compiled by Seongneung in 1745, and Bongeunbonmalsaji composed in 1943. However, the statue was created in the late 15th century, before the establishment of the temple in the early 18th century. Therefore, this paper briefly reviewed the history of Sangunsa Temple, focusing on the initial period, referring to the historical sites and the relics that were passed on to the temple, as well as the literature records. The data newly referred to in the study are as follows: Sangunsa Stone Pagoda, presumed to be from the Goryeo Dynasty; the Stone Buddha Statue of Sangunsa; Wooden Amita Triad Buddha Statue of Sangunsa. According to the data and contrary to previously-held beliefs, Sangunsa Temple is believed to have been operating since the Goryeo Dynasty. It can be inferred through analysis of the stone Buddha statue of Sangunsa Temple that the size of the Temple before the 18th century was not very large.