• Journal of Korean Medical classics
• /
• v.10 no.2
• /
• pp.93-113
• /
• 1997

Through the study of "Kwangje-bikeup"("廣濟秘笈"), the writer obtained results as follows 1. The Historical Background of "Kwangje-bikeup"("廣濟秘笈") "Kwangje-bikeup"("廣濟秘笈") is a medical book written by Lee-Kyunghwa(李景華), a medical doctor in Sungcheun(成川), Pyungan-do(平安道). It was done through the good offices of Lee-Byungmo(李秉模), who was a governor of Hamgyung-do(咸鏡道), in 1790-the 14th year of Jungjo dynasty(正祖). 2. The Author of "Kwangje-bikeup"("廣濟秘笈") The author of "Kwangje-bikeup"("廣濟秘笈") is Lee-Kyunghwa. Some contemporary historians mistake him for Lee-Kyunghwa who joined the school of Song-siyul. Yet, they are two different people with the same name. Lee-Kyunghwa, the writer of "Kwangje-bikeup"("廣濟秘笈") was born in Sungcheun, Pyungan-do, in the year of 1720. At first he studied Confucianism in order to enter government services. Later he passed the Jinsa exam which was the first exam to become a qualified government offical. However, after he was disillusioned in the discrimination against northwestern people, he chose to study medicine and put his effort and time on medicine. Gradually he won a great reputation as a medical doctor and came to write "Kwangje-bikeup"("廣濟秘笈") at the request of Lee-Byungmo in 1790. 3. Medical books affecting "Kwangje-bikeup"("廣濟秘笈") This book is influenced by "Dongeui-bogam"("東醫寶鑑"), "Suse-bowen"("壽世保元"), "Boncho-gangmok"("本草綱目"), etc. 4. Domestic Herbs in "Kwangje-bikeup"("廣濟秘笈") Lee-Kyunghwa seperately recorded clinical cases with domestic herbs in the last volume, which was associated with the effort to have been made for domestic herbs, since the middle era of Koryo.

• Korean Institute of Interior Design Journal
• /
• v.24 no.1
• /
• pp.115-123
• /
• 2015

It is commonly known that upper class house in Chosun Dynasty has characteristics of connecting space in combination with 'Chae' and 'Madang'. But living territory of traditional residence is connected each other by means of the necessity of dwelling life. So, it can be a fragmentary understanding about traditional houses to consider it as connecting space only from the viewpoint of visual perception. Residential space in later Chosun Dynasty is affected by practical life-style rather than building principle of 'Confucianism' due to the erosion of the caste system and the spread of the modern residential culture. So, it is necessary to consider dwelling life at that time in order to understand spatial characteristics of the residences. Researcher made an assumption that these characteristics were observed in the emerging upper class houses which appear in the process of change of the caste system rather than the traditional upper class houses. The researcher investigated connecting space from 'Bakat-ma-dang' to An-ma-dang of the emerging upper class houses in Gyong-gi province. The goal of this study is to find the properties of connecting space related to dwelling life of the emerging upper class houses in Gyong-gi Province. With this study, the followings are the characteristics of connecting space in emerging upper class houses in later Chosun Dynasty. First, 'An-ma-dang(Courtyard)' comes into close contact with 'Bakat-chae(Outer quarters)' which accommodate the complex functions, 'An-ma-dang' plays an mediating role between 'An-chae' and 'Bakat-chae' Second, 'Bakat-chae' generally encases 'An-ma-dang' which is central territories of dwelling life, and the men's area of 'Bakat-chae' considerably has opening space towards the outside. Third, 'Anmadang' plays an mediating role of male's and female's living territory, and it plays an important role in connecting space where labor forces are concentrated.

• Journal of the Korean association of regional geographers
• /
• v.12 no.5
• /
• pp.571-582
• /
• 2006

This study look into a role change and geographical inertia of the central place. The place is selected and progressed as the center which is the joining of physical condition and social situation of the region. The central place is the role change according to social change but it has geographical inertia as the central place. The result is as follows. Firstly, the role of regional center is changed. This sample region is the center of a national defense and administration and traffic in Three-Country period. But the role of the national defense is disappeared with the unity of the three countries. A traffic center facility was lost because of traffic axis changed from the east-west line to the north-south line when Ko-Ryo period. A facility loss as a traffic center leads to diminish the administration function and the movement of the regional center within that area. Secondary. the new regional center function was maintained by the joining of an outside and inside peoples. It maintained the geographical inertia by Confucianism culture instead of administration function. Thirdly, it had geographical location movement within the area.

• Journal of Korean Library and Information Science Society
• /
• v.44 no.3
• /
• pp.429-446
• /
• 2013

As a pioneer study to figure out the compilation of Uepji(town chronicles) of Chunnam region in the Chosun Dynasty, it is analyzed the Uepji of Jangheung. It could help systemize the study of the compilation of Uepji about other town in Chunnam region. Through the examination of exisisting Uepji of Jangheung and actual reviewing of books, characteristics of them were explored systematically. As the result, there were 10 kinds of Uepji which were compiled from the period of King Youngjo to 1910. The system of Uepji was based upon "the new version of Dongkukyeochiseungram" and was added up new items. Characteristics of Uepji of Jangheung are : 1) There were 3 titles of Uepji which were described by focusing on each county(坊), specially 'Inmul(personage)' shows their strong community spirit and enlightening by neo-Confucianism. 2) There were 2 titles of Uepji which were described by focusing on the military, we can understand the importance of military and circumstantial intelligence. 3) There were 4 titles of Uepji which were compiled by government, they reflect the spirit of age. Also the result of comparison with other town chronicles like "Hamju-Chi", "Kimhae-Uepji", it shows Jangheung was the one of major military town.

• Journal of Korean Home Economics Education Association
• /
• v.9 no.1
• /
• pp.145-159
• /
• 1997

The purpose of this study is to survey middle school students’s awareness of sexuality and relationships with the opposite sex. The students need to have at their disposal basic resources on sexuality education and an established and systematic curriculum. To achieve this result, questionaires were distributed to 640 students who were chosen randomly in three middle schools in Seung-ju Goon and Goo-rye Goon in Chonnam area, 573 questionaries were used for the final analysis. The results were as follows： In the area of awareness of sexuality, male students regarded sex more positively than female students. It also showed that 19.9% or male students and 17.6% of female students were not aware of their virginity. Male students said they felt sexual impulses most when they saw naked women, and secondly, by sex magazines. This indicates students are motivated mostly by outside influences. There is a considerable gap in the degree of sexual knowledge between male and female according to their school year and father’s family education level. However, little difference is seen according to student’s family circumstance, father’s education level. However, little difference is seen according to student’s family circumstance, father’s job, and student’s religion and vise versa. School restrictions were so severs that 48.2% of boys and 47.1% of girls said that schools paid little attention to their needs. The school restricted rather than permitted relationships with opposite sex. Most of the students revealed a dissatisfaction with the school sexuality education program. Because of confucianism, Korean society has a negative attitude towards sexual activity including sexual education in the schools. 56.8% of male students and 81.4% of females students wanted female teachers to be their sexuality education teachers or advisors rather than male teachers, and 44.8% of male students and 51.2% of females students wanted to receive sexuality education in their Home Economics classes. Materials for sexuality education were considered most effective through videos and audio-visuals. As a result, this survey showed that there appeared to be a great need for a sound, effective, and sensitive sexuality education curriculum in the middle schools for teenagers. It should be conducted in such a way that the teenagers will learn about their sexual needs, their gender differences, and understand and know how to conduct themselves in today’s society sexually.

• Journal of the Korea Fashion and Costume Design Association
• /
• v.6 no.3
• /
• pp.169-183
• /
• 2004

This study attempts to understand women's underwear culture in the Later Chosun Dynasty, by investigating the kinds and constructions of them, which formed bulky and puffed silhouette of the lower half of the body. In the middle 17th century in Chosun, Confucianism settled down as fundamental idea of society, while whole country achieved considerable economic growth. As a result for upperclass women, female virtues was demanded more than any other period in Chosun. On the other hand, lower-class women including Kisaengs, had more freedom on their clothing behaviors. According to the literature on women's dress institutions and restrictions of the extravagance, the use of kinds of high-quality silk and false hair was criticized, compared to women's clothes in China. From this, one can see the luxury and affluence of women's clothes at that time, which also reflected in luxurious underclothes. Also, the movement of class, by economic development, led to changes in the costumes of middle-to-lower class women, relaxing restrictions on clothes. Underclothes included Bosomband(가슴띠; long sashes for bosom to wrap), Sokjucksam(속적삼), and Sokchogori(속저고리; Korean blouse, worn under the chogori) for upper garment, and Darisokkok(다리속곳; basic underwear like the panty), Soksokkot(속속곳; underwear paji to be wide of hem), Sokpaji(속바지;trouser front and back opening), Tansokkok(단속곳; large size underwear like Soksokkot), Noronpaji(너른바지; paji like the skirt or paji bulky than tansokkot,), Mujigi무지기; tiered skirt for underwear), and Daeshumchi'ma(대슘치마; Korean underskirt, shape hem as a pad into form) for lower clothes.

• The Korean Journal of Community Living Science
• /
• v.18 no.2
• /
• pp.277-291
• /
• 2007

The purpose of this study was to examine the costume worn by women in daily life according to life scenes depicted in genre paintings of the late Chosan Dynasty. The sentiments and customs of the time were examined to discover how costume culture followed women's lifestyles in the late period of the Chosun Dynasty. First, according to life scenes, a field amusement type costume was the most common garment and a commercial activity type costume was the least common garment. Second, when the form of costume was examined followed by the lifestyle it depicted, the following observations were noted. Women depicted in a housework type lifestyle often wore a Minjeogori. In contrast, women appearing in a labor production type or a commercial activity type lifestyle often wore a Banhoijangjeogori with the width of the coat narrowing gradually according to the trends of the time. In the forms of Chima, the women wore a Duluchima and a Gudlchima for convenience during their work and covered a Haengjuchima over it. Third, women shown in a field amusement type, a home enjoyment type or an affection pursuit type lifestyle mainly wore a deep blue colored Chima and Hoijang or Banhoijang Jeogori. While most of the women depicted in a labor production type, a housework type or a commercial activity type lifestyle wore a natural cotton colored Jeogori and a natural cotton colored and light indigo Chima. Fourth, in the field amusement type and the affection pursuit type lifestyle, the wearing of a headdress during outings of women appeared variously influenced by the strengthening restrictions placed on the women's lives according to the ethics of Confucianism.

• Korean Journal of Human Ecology
• /
• v.18 no.3
• /
• pp.799-807
• /
• 2009

When analyzing make-up trends of figures shown in portraits of different eras in Chinese painting history, you can see that red color was used much. This can be because the red color is the most outstanding among all the colors and was most preferred by ancient people, as the color of the sun, the blood, and the sacredness. The women in the Tang Dynasty was especially using the red color much. Though Seongrihak (Neo-Confucianism) in Song Dynasty was the governing ideology, it had an influence even upon its aesthetics. Thus, during Song Dynasty, the beauty of logos appeared too. This phenomenon showed a conservative tendency even in make-up as well as in costume, thereby the concept of clear and elegant beauty was emphasized. The real figure in the Ming and Ching Dynasty, was so young and weak as a sample of a delicate woman that a woman who had feminine beauty was regarded as an ideal type. The feminine image had been gradually generalized from the literary works in the latter half of Ming Dynasty. However, the painters in the era still preferred the beauty of a healthy woman. That tendency probably had an influence even upon make-up culture that was shown in portrait. As an analysis result of make-up culture in Chinese portrait paintings, it reveals that ancient make-up trends much reflected the social and cultural phenomena of the periods.

• Journal of Society of Preventive Korean Medicine
• /
• v.1 no.1
• /
• pp.1-13
• /
• 1997

Cho, Tak(曺倬)'s Yi-Yang-Pyun(二養編), first published in the 12 year of Kwang-Hae-Kun(光海君) era(1620), is composed of two parts. The first part is an edition of various Confucian scriptures that is used to control and restrain the mind. The second pan, considering mostly of contents borrowed from medical works, anthologies and books on yang-saeng(養生), is used to maintain the well-being of the body. Yi-Yang-Pyun shows several distinct characteristics of Yang-saeng ideas. first, it follows the teachings of Yi, Hwang(李滉) which denotes the state of body and mind according to the Kyung(敬) philosophy. 'Kyung' is a state of being that does not require bondage as it automatically reveres the mind. Therefore, actively fostering the body and mind is to maintain this respective state of being. Second, it has summarized and arranged certain medical contents from the Dong-Eui-Bo-Kam(東醫寶鑑) for the purpose of discovering the truth underlying one's body in an effort to pursue the logics of universal nature. Third, although it was based on the contents of Confucianism related books, it widely encompassed the regimen of Taoism. Fundamentally, the Confucian had regarded the Taoism as a heretic, but accepted it in e influence of Zhu xi(朱熹) who interpretated Can-Tong-Qi(參同契) with Confucian perspectives and put in practice the regimen of Taoism. In this context, Yi-Yang-Pyun also used jointly Taoism-related books with Confucian scriptures. Although Taoist regimen was accepted, elixir(外丹), conjury of Taoist hermit(神仙方術) and issues which run counter to morality like sexual practices(房中術) were not. Most of regimens used were related to disease-prevention and health-enhancement like breathing(服氣法), gym-nastics(導引), Diet(服餌) etc. Ideas of Yi-Yang-Pyun, written from Confucian perspectives, latter heavily influenced on scholars of inner elixir(內丹).

• Journal of the Korean Society for Library and Information Science
• /
• v.28
• /
• pp.71-81
• /
• 1995

There are no exact copies or carvings of India's original Buddhist Scripts published in Korea that had been flowed into Japan except those of WanSanJungUiMongSanPuPo(환산정의몽산법어). YaWoonJaKyung (야운자경). KyeChoShimHakInMoon(계초심학인문) PalSimSooHangChang(발심수행장) and MongsanWhaSangPupoRackLock published by a mid-Chosun Dynasty Buddhist monk, YaWoon TaesunSa. Others are the translations by Chinese people. All printings were of woodblock except ChonjimyungYangsoo- RhockChapMoon(천지명양수육잡문) of Inkyng wood printing type. This shows perhaps that the Buddhists were so devout that they spared no effort in their prayers to head for the Paradise. Even the woodblock carver himself took his hard work for granted in his belief and engraved the blocks with all his heart taking his work as God-given task. Or. perhaps they to use wood-block printing as the demand for the Scripts soared. By the way. as the Koryo Dynasty took Buddhism as the state religion, it was natural that the Buddhist Scripts were published at TaeJangToKam (the publishing office) and were much encouraged. It is noteworthy. however, that not a few Buddhist Scripts had been published during the Chosun Dynasty despite its crack-down on Buddhism as the Confucianism was declared as the state principle. The Scripts were even published by such temples as MoonJooSa(문수사), MyoHeeAm(묘희암). SsangbongSa(쌍봉사). PyoHoonSa(표훈사), YooJupSa(유점사), YongJangSa(용장사). and AnShimSa(안심사). The fact that the Scripts were even published by KanKyungToKam(간경부감) leads us to reconsider the traditional way of thinking of the Chosun Dynasty as anti-Buddhist or flunkeyist. The historical fact that a record number of Buddhist publications had been transmitted to Japan - is it accidental? - This issue could well be another subject matter for further research. However, it should be noted that very few of above­mentioned Buddhist Scripts are found in present-day Korea.