• The Journal of Korean Philosophical History
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• no.50
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• pp.171-200
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• 2016

The full-scaled study of Joseon conducted by Japan in the 1910s was part of its colonial policy, while the native Joseon studies against it contained political aspiration to recover the national rights and independence. Accordingly, the conceptual meaning of 'Joseon' varied according to its subject of speech. The establishment of modern nation-state failed along with the extinction of Korean Empire, but 'Joseon' was newly discovered within national ideology. It became a historical concept in which the experience of the past and the expectation toward the future could be united. The so-called 'Joseon Studies' was only limited to intellectuals in the academic circle, but 'Joseon' embraced the articulations from more various social agents. Furthermore, it is only natural that 'Joseon Studies' should be interpreted within the historical semantics of 'Joseon', considering the connection between concept and discourse. In his The History of Joseon Civilization, An Hwak encompassed the history from the times of ancient mythology to the contemporary times under the banner of 'Joseon'. Opposing Japanese distortion of history carried out in the name of historical positivism, he idealized Joseon history as comparable to that of the Western democracy. He extended the study of 'Joseon' into culture at large, foreshadowing a kind of Joseon philosophy. In his An Overview of Joseon Philosophical Ideas, the first description of 'Joseon philosophy' as an independent field, he proposed philosophy as one of three sources of pride in Joseon and asserted its uniqueness and originality compared to the West. It was an attempt to grasp the peculiarity of Joseon ideas from a perspective of the history of universal human civilization. He considered 'Jong'(倧) as an ideological foundation held from the ancient to the modern times, and the acceptance of Buddhism and Confucianism as beneficial to 'Joseon philosophy'. The birth of 'Joseon philosophy', the modern transformation of the traditional knowledge system, was an intellectual experiment to apply traditional knowledge to the modern disciplinary classification system.

• Journal of Korean Medical classics
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• v.34 no.2
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• pp.63-74
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• 2021

Objectives :This paper analyzes the newly discovered manuscripts of the Sanghanjijangdo(傷寒指掌圖). A bibliographic study was carried out to examine the contents and the background of publication. Methods : First, a bibliographical analysis of the Joseon text was conducted. Next, the contents of the composition were compared with the Yuanand early Ming publications of China. Results : 1. The Joseon publication was published based on the original publication from the Yuan period. The Sanghanjijangdo has been cited in several medical texts from early Joseon such as the Euibangyuchwi and Hyangyakjipseongbang. 3. The background for publication of the Sanghanjijangdo is as following. First, it is an introductory text for beginners of Shanghan[cold damage] studies. Second, its contents do not conflict with the specialized Shanghan text that was used as the textbook for the royal physician examination. Third, it contains many Shanghan formulas that could be composed of domestic drugs only. Conclusions : The Sanghanjijangdo could be described as an introductory text for beginners of Shanghan studies that contributed to the expansion of the base of Shanghan studies in 15c mid-Joseon. Publication of this book clearly shows that Shanghan studies in early Joseon was practiced within the scopes of practicality and localization of medicinals.

• Bulletin of the Korean Space Science Society
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• 2008.10a
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• pp.38.2-38.2
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• 2008

In Korean historical documents, there are a great number of the records for various astronomical events. In particular, historical documents of the Joseon dynasty also have the records containing observational data by an astronomical instrument. However, a quantitative analysis for the accuracy of observational values have never been studied, although there are some studies on the truth of the records themselves. Hence, we investigated observation errors during the period of the Joseon dynasty from the records of Joseon-Wang-Jo-Sil-Lok (the Annals of the Joseon Dynasty) and Seung-Jeong-Won-Il-Gi (Daily Records of the Royal Secretariat). We used the records of the Mars, supernova 1604, and Halley's Comet, and found that observational values before the Hideyoshi invasions in 1592 are relatively more accurate than those after then. However, because the number of cases used in this study is small, we think that more studies are needed to confirm our results. Nonetheless, we reckon our work will be of service to understand astronomical records of the Joseon dynasty.

• Journal of the Korean Society of Food Culture
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• v.27 no.3
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• pp.316-323
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• 2012

This study examined the prevalence of the traditional pressed sweet called dasik recorded in 15 Joseon dynasty (1392-1909) royal palace studies. The ingredients used in Dasik during the Joseon dynasty were categorized into 43% cereal powders, 18.6% tree fruits, 17.4% flower powders, 11.6% root clods, 8.2% dry-fish beef powders, and 1.2% vegetables. In the early era of the Joseon dynasty there were no reports of dasik in the royal palace. In the middle era of the Joseon dynasty there was one report of dasik in the royal palace. But in the late era of the Joseon dynasty there were 85 kinds of dasik reported in the royal palace. The most common ingredients were, most common first, Song-wha (松花), Huek-im (黑荏), Hwang-yul (黃栗), Nok-mal (菉末), and chungtae (靑太). The appearance and taste of dasik varied greatly throughout the time period, eventually resulting in nutrient supplementation. This observation may be associated with the commercial industrial development that prevailed during the late Joseon dynasty. Further investigation will be conducted on the recipes and ingredients recorded in these old studies to develop a standardized recipe for the globalization of dasik.

• Parasites, Hosts and Diseases
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• v.52 no.3
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• pp.235-242
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• 2014

Paleoparasitology is the application of conventional or molecular investigative techniques to archeological samples in order to reveal parasitic infection patterns among past populations. Although pioneering studies already have reported key paleoparasitological findings around the world, the same sorts of studies had not, until very recently, been conducted in sufficient numbers in Korea. Mummified remains of individuals dating to the Korean Joseon Dynasty actually have proved very meaningful to concerned researchers, owing particularly to their superb preservation status, which makes them ideal subjects for paleoparasitological studies. Over the past several years, our study series on Korean mummies has yielded very pertinent data on parasitic infection patterns prevailing among certain Joseon Dynasty populations. In this short review, we summarized the findings and achievements of our recent paleoparasitological examinations of Joseon mummies and discussed about the prospects for future research in this vein.

• The Journal of Korean-Japanese National Studies
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• no.21
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• pp.1-43
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• 2011

This article introduces Abe Mituie's activities related to Korean and Japanese Buddhism and two newly discovered materials. He worked as a brain of Japanese cultural rule over Joseon Korea while holding various positions such as the president of KyeongSung Il Bo, the vice president of Kokmin Newspaper and the director of Central Joseon Association. Abe was responsible for Enkak Temple, the head temple of Japanese Rinzai section, and was one of the layman followers of Syak Soen who worked for the spread of modern Japanese Buddhism to Europe and America. He was a respectful Buddhist layman so as to teach Zen Buddhism for young Buddhist monks in Japan. After he started to assume charge in the Kyeong Sung Il Bo, he was also very active in movements in relation to Joseon Buddhism to the extent that he was found to be deeply involved in Joseon Buddhism sections. On the other hand, he concluded Joseon culture to be 'devastated.' He asserted that it was necessary to develop spiritual culture and revive Buddhism in order to resolve the devastation in the Joseon. In addition, he thought that Joseon Buddhism was ruined due to the misgovernment of the Joseon Dynasty, but had its own as great tradition as Japanese Buddhism. Therefore, in his opinion, there was a need to do research on Joseon Buddhism and find some way out of the contemporary difficulties. In order to save the situation, he made efforts to protect and revive Joseon Buddhism while paying continuous visits to Joseon Buddhist temples, supporting the publication of Buddhist canons and proposing to have a regular meeting of 'The Invitation of 30 Head Temples.' From his visit to Youngju Temple and his consistent relationship with Kang Daeryeon, it can be assumed that he was involved in reorganizing power structure in Joseon Buddhism and establishing various institutions. He emphasized the strict adherence of individuals and communities to rules in his lecture for students at Jung Ang Hak Rim. It was a way to revive Joseon Buddhism by creating a new social image of Joseon Buddhism. He continued to work for the restoration of Joseon Buddhism even after he retired from Kyeong Sung Il Bo and returned to Japan. He introduced the originality of Joseon Buddhism history to Japan and sent Japanese monks to Korea in order to do research and contribute to exchange between Korean and Japanese Buddhism. All things taken together, it is evident that Abe Mitzihe regarded Joseon as backward or stagnant from a perspective of evolutionist or orientalist, and was a Japanese elite to believe that it was just for Japan to control Korea. However, he was different from other Japanese elites in that he did not considered Joseon Buddhism merely as the object of propagation. He thought that Joseon Buddhism possessed its own great tradition and culture, but was ruined because of the misadministration of the Joseon Royal House. Therefore, in his opinion, Joseon Buddhism should be recovered by means of some supports, and its revival would lead to the restoration of Joseon culture as a whole, which would be realized by Japanese rule over Korea and Japanese elites' generous assistance.

• Journal of the Korean Society of Food Culture
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• v.26 no.1
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• pp.39-52
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• 2011

This study examined the types and cooking methods for dasik (traditional pressed sweet), as recorded in 16 old Joseon dynasty (1392-1909) studies. The ingredients used in dasik during the Joseon dynasty were categorized into cereal powders, tree fruits, flower powders, root clods, dry-fish beef powders, and vegetables. In the early, middle, and late eras of the Joseon dynasty, $1^{st}$ set (two, five, and 70 kinds of dasik), $2^{nd}$ set (two, four, and 16 kinds of dasik) were prepared using cereal powders, and during the middle and late eras of the Joseon dynasty one and 22 kinds of dasik were prepared using tree fruits. During the late eras of the Joseon dynasty, seven kinds of dasik were prepared using flower powders, 11 kinds of dasik were prepared using root clods, 12 kinds of dasik were prepared using dry-fish beef powders, and two kinds of dasik were prepared using vegetables. The frequency of the ingredients were in the order of Huek-im (黑荏), Hwang-yul (黃栗), Jin-mal (眞末), Song-wha (松花), and Nok-mal (菉末) during the Joseon dynasty. To prepare dasik, the ingredients were mixed with honey, soy sauce, sesame oil, pepper, and water or ground and shredded to prepare for pressing and for abstract dasik, respectively. The appearance and taste of dasik varied, thereby resulting in nutrient supplementation, as the types of ingredients increased throughout the Joseon dynasty. This observation may be associated with the commercial industrial development that prevailed during the late Joseon dynasty. Further investigation will be conducted on the recipes and ingredients recorded in these old studies to develop a standardized recipe for the globalization of dasik.

• The Korean Journal of Archival Studies
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• no.41
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• pp.213-260
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• 2014

This paper illustrates the process of Japanese invasion of Joseon. In the December of 1905, specifically, Japan established the Residency-General in order to reform systems of government and to control records. Japan founded the Residency-General to reinforce the internal affairs of Joseon. Then, they reorganized systems of government using Joseon's bureaucracy system. The reorganization facilitated control of current and non-current records. After all, this helped Japan to know the actual circumstances of Joseon and the invasion of Joseon. To be specific, Japan organized the records at the Kyujanggak, an imperial library of the Joseon Dynasty, for understanding historical records and dominated Joseon government's current records for comprehending vulnerability of Joseon. On the other hand, Japan invaded Joseon by justifying their actions as 'administration improvement' and 'reformation'. Here are the actual examples. First, the Residency-General dominated the Kyujanggak and reorganized historical records which were stored there. It lasted for two years and let Japan comprehend the course of Joseon history. Second, the Residency-General collected and arranged current records of Joseon. It was buckled down in the August of 1910, when the Great Han Empire collapsed. After the fall of the Great Han Empire, the Residency-General transferred government records from the Japanese Government-General of Korea in order to understand the state of Joseon. Last, the Residency-General arranged records on both governmental and the Imperial property, then most of them reverted to national property.

• Journal of the Korean Society of Food Culture
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• v.29 no.2
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• pp.129-139
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• 2014

This article examines the different types of Mandoo as recorded in 15 royal palace studies from the Joseon dynasty (1392-1909). The types of Mandoo during the Joseon dynasty were Byeongsi (餠匙), Mandoo (饅頭), EMandoo (魚饅頭), Rukmandoo (肉饅頭), Yangmandoo (月羊饅頭), Saengchimandoo (生雉饅頭), Golmandoo (骨饅頭), Dongkwamandoo (冬果饅頭), Chaemandoo (菜饅頭), Chimchaemandoo (沈菜饅頭), and Saenghapmandoo (生蛤饅頭). The frequencies of the different Mandoo types during the Joseon dynasty were in the following order: Mandoo (29.8%), Emandoo (19.1%), Rukmandoo (14.9%), Byeongsi (12.8%), Yangmandoo (6.4%), Saengchimandoo (4.3%), Golmandoo (4.3%), Dongkwamandoo (2.1%), Chaemandoo (2.1%), Chimchaemandoo (2.1%), and Saenghapmandoo (2.1%). "Muja-Jinjakeuigwe (戊子進爵儀軌)" (1828년) gijumi (起酒米) is not used, suggesting that Koreans could see perched Mandoo. "Musin-Jinchaneuigwe (戊申進饌儀軌)" (1848) configurations of materials Mandoo, SoongChimchae (沈菜), Dupo (豆泡), Nokdujangum (綠豆長音). Now, we enjoy mandoo's ingredients based documents materials. Further studies will be conducted on recipes and ingredients recorded in Euigwe in order to develop a standardized recipe for Mandoo.

• Korean Journal of Social Welfare
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• v.63 no.3
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• pp.261-283
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• 2011

This study aimed to understand the developmental process of poverty and relief during the reign of Jungjong in Joseon Dynasty. The reason why this study focus on the reign of Jungjong in Joseon Dynasty is that the poverty and relief had been happened most frequently, and that the meaning of social welfare could be profound during the periods of Joseon Dynasty. The data is collected based on Jungjongsilok, and the collected data is analyzed by the perspective of Hermeneutics. Five important meanings are resulted as follows: 1) concreted similar methods of social security had been partly carried out, 2) relief policies had been drawn up by the King's absolute authority, 3) given political and social economical conditions for relief had not been sufficient, 4) relief policies had been temporarily enforced, and 5) the king and the retainers had been charged to responsibility for poverty as well as they had been adapted to nature. In addition, three particulars are proposed for following studies such as comparative studies on poverty and relief before or after the reign of Jungjong, studies based on other historical material except Jungjongsilok, and studies on diseases and crimes except poverty.