• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.32 no.3
• /
• pp.58-68
• /
• 2014

Christian Cay Lorenz Hirschfeld is often regarded as 'a father of landscape garden art.' He was an aesthetics professor and garden theoretician in the $18^{th}$ century. He put forth the most comprehensive garden theory book in five volumes between 1779 and 1785. His book, Theorie der Gartenkunst, was translated and widely circulated in his contemporary. The book, which dealt with diverse aspects of garden art such as history, design, material, and type, urged to promote the prevalence of landscape garden in European continents as well as in Germany. However, there have scarcely been discourses in the Hirschfeld's garden theory. This essay aims to review Hirschfeld's garden thoughts in his book critically and to reinterpret some issues in the contemporary landscape theory and practice. Hirschfeldian theory was the product of $18^{th}$ century German Enlightenment and romanticism. At that time, Nature was regarded as divine realm. There was a German affinity with natural world. The spread of reading culture and the fashion of travel literature were another background of the success of his garden literature. Several issues in Hirschfeld garden theory will discussed here. First, privileging garden art was the most significant contribution in his theory. He emphasized that garden art was the most advanced art form among all art genres. Second, garden art was grounded on the mimesis of nature. The ambiguous relationship between nature and art still existed in garden making. However, garden art can be flourished when utilizing the potency of nature in itself. Third, there was the association between the image and the idea in experiencing the garden. Some garden scenes stimulated the related emotional responses such as cheerful and merry, softly melancholic, romantic, solemn etc. Fourth, the movement was the essential aspect of garden art. Motion and emotion are come together in garden experience. To represent the landscape garden style in suitable way, the sketch or image seems to be preferable than the plans and views. Finally, garden art was composing of not only the physical space but also the spirit of place. He maintained the garden art as hortus moralis should be a social metaphor. Hirschfeldian garden theory has often been criticized as the lack of practical power and the old fashioned idea. However, his theory influenced on formulating the idea of public park in $19^{th}$ century. Moreover, there are still some visionary aspects of his theory such as the reevaluation of garden art, the emphasis of locality and the introduction of Mittelweg idea. Recently, gardening culture are prevalent in various realms of art and life. Hirschfeld's garden theory as humanistic landscape theory can provide us some insights in the contemporary practices.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.3
• /
• pp.57-67
• /
• 2012

This study draws the following conclusions about the nature garden culture with crane that is a dynamic landscaping factor introduced into nature garden by analyzing the literatures on cranes written and landscapes painted in Chosun Dynasty. First, crane symbolizes such Buddhist, Taoist and Confucius media as appearance of Buddha, desire for Taoist hermit world and long life, and a solitary's life of proud loneliness. It has been recorded that crane was raised from the Three Nations Era till the Japanese occupation and Confucius scholars in Chosun Dynasty opened shows concerning crane or formed literature groups enjoying poems of it, and often using crane as their denial of going into government service. Second, in order to introduce crane to nature garden, people caught wild crane and made a fence and some kind of pond for their growth. In addition, crane was strictly managed by appointed slaves and they trained crane for dancing and then tended to allow a crane to play on the yard in terms of abstract meaning or got two cranes free in consideration of their ecology. Third, for more appreciation of crane and the expression of some symbolism matching for it, both plum and pine, which mean a solitary's life and long life respectively, were planted in nature garden. And, Confucius scholars in Chosun Dynasty also enjoyed their refined tastes with appreciation, napping, reading and playing the harp, accompanied by crane. As aforementioned, Confucius scholars in Chosun Dynasty did not only draw the meaning symbolized by cranes and write poems about such symbolic meaning, but also positively introduce crane into nature garden as a dynamic landscaping factor, so that they enjoyed synesthetic senses including looks, motions and sounds of cranes for their refined tastes.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.30 no.3
• /
• pp.97-110
• /
• 2012

This study aimed at considering the original shape of Iljiam Tea Garden at Mt. Daedun. In order to accomplish our goal, we tried to strengthen the authenticity of construction of Iljiam by comparing its space structure depicted in the poetry of Choeui(艸衣) the monk with its current restored state. According to the clues and situation in the poetry along with symbolic words like 'Choeui' and 'Ilji(一枝)', Iljiam seemed to be a tea garden with elegant and celestial beauties, and with a nice view where Choeui the famous monk searched for the highest state of enlightenment by enjoying and living in nature. When we compared the plural aspects of Iljiam like Dacheon(茶泉), Dajo, Mulhwak, Darim(茶林), Chaewon(菜園), and Yeonji(蓮池) with those of Dasan Tea Garden[茶山草堂], we could see that the basic components of tea-culture space of both gardens are the same, showing the organizational principle of the top and bottom area to stress reading and studying. When it is restored, the authenticity of Iljiam should be pursued by linking spatial, historical, and landscaping characteristics as the space of which Choeui the monk carried out Zen meditation and mastered tea. However, the recent grand scale Buddhist business like the expansion of access road and construction of Buddhist sanctuary and Seolimdang became the biggest threat to the authenticity. Especially, it was emphasized many times in various poetry that the view from Iljiam and its surroundings is extraordinary, so it is critical to get rid of obstacles to the view from Iljiam and its surroundings in order to restore Iljiam as its genuine form. The current Iljiam should be re-made because it is like a leaf-roofed garden, not like a hermitage. However, the opinion that Jawoohongryeon-sa(紫芋紅蓮社) is somewhat a Taoistic and Taoist hermit space with a special shape adopted the pattern of building of the Joseon period rather than a Buddhist building can be accepted as long as other convincing historical evidences are found out, considering the ideology of uniting Confucianism and Buddhism and the spirit of Taoist hermit found out from poetry of Choeui and his friends. In conclusion, the restoration of Iljiam in 1979 was carried out to restore the place of Iljiam rather than to restore the originality of Iljiam by combining and referring domestic cases of tea gardens. However, there is not much material for restoration even though the main frame of Iljiam was distorted. Nevertheless, the top and bottom ponds should be constructed as a rectangle shape. In addition, it can be improved much in terms of plants and trees. It is necessary to restore bamboo forest, which was razed in order to make a tea plantation around Seolimdang, to set vines of arbors above the upper limbs, to plant pine trees and willow trees inside of the garden, and to put Dajeolgu under the corner of the eaves. Especially, the bamboo forest emphasized in poetry and took care of by Choeui himself should be restored inside of the garden.

• Cross-Cultural Studies
• /
• v.21
• /
• pp.289-306
• /
• 2010

In Jamaica Kincaid's novel Lucy, the narrator grows up with the burden of colonial legacies embedded with Englands' imperial disciplinary projects, its language, educational institutions, discourses. Colonial education interpellates the narrator into a colonial subject through its multiple ideological discourses and systems. Teaching the literature of England is the most insidious form of the Empire's disciplinary colonial projects, more powerful than military enforcement: Its mode of operation is creating phantasy and instigating and planting desire for such phantasy. As Homi Bhabha aptly theorizes as colonial mimicry and ambivalence, the narrator as colonial subject grows up split and confused as an ambivalent subject, simultaneously mimicking and desiring for the phantasized England as real, while resisting and criticizing such up-bringing and mimetic desire. This paper explores Kincaid's rhetorical strategy of employing Wordsworth's poem, "I Wandered as a Lonely Cloud," especially her use of the flower "daffodil." Employing the concept of "daffodil gap" suggested by postcolonial critics, this paper closely examines two episodes involving the flower daffodil in the novel, one in a colonial classroom and the other in a garden in a new world and suggests that Kincaid accomplishes intertextual critique of colonial education and imperial projects.

• Journal of English Language & Literature
• /
• v.55 no.1
• /
• pp.153-176
• /
• 2009

This paper attempts an allegorical reading of female sexuality in Henry James' The Aspern Papers, wherein the narrator reveals his obsession with the love letters of the dead poet, Jeffrey Aspern. Not only the old papers, but does he also fetishize female protagonists in order to maintain his belief in the "great poet." Discussing such fetishistic elements in the novella is in order firstly to reveal the self-splitting logic of phallocentric language, and secondly to analyze the limitation of such language, which resonates with the Freudian construction of female sexuality as critically presented by Irigary. The first part of this study explains the binary structure of The Aspern Papers crystalized in the symbolic courtship in the Bordereaus' garden. It also represents the psychological mindset of the narrator/protagonist: symbolically located "outside," the narrator describes the two Bordereaus as being closed "inside" in a dark mansion, concealing the precious papers from him and the public. In other words, the women are nothing but the obstacle for the self-elected agent, the narrator, from the publication of the language and ideas of the "great man". The women are associated with secrecy and surreptitiousness, while the man with transparency and the truth. Second part of this paper mimics this In/Out binary as a means to reveal insufficiency, if not impropriety, of the predominant discourse of female sexuality constructed and controlled from the male perspective. Employing Irigary's argument, this paper reads the female characters as allegory for female sexual organs, which explains the narrator's inevitable failure. That is, female sexuality is something that cannot be articulated by the intruding language of a masculine subject. since the female sex as such is not only plural but also harmonious and self-contained,

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.36 no.3
• /
• pp.58-74
• /
• 2018

This study aims to propose baseline data for designing restoration of Gaobyulup, researching space formation and characteristics of gardens of Gaobyulup, which located in the foot of Cheonmasan Mountain in Namyangju. Gaobyulup is a remain in retirement of Gyulsan Yu-Won Lee, a representative politician, administrator, and tea drinker in late Joseon Dynasty. The results of the research about the shape of Gaobyulup deducted through reference review, poetry and prose analysis, an on-the-spot survey and residents' interview are below: Lee, who used pseudonym as 'Gyulsan,' which menas Jongnamsan Mountain, yearned Mangcheonbyeoreop(輞川別業) by Yu Wang and retirement with a country house operation by Seogye Sedang Park. In the persuit of this ideal, he created and operated a country house in Gaogok of Yangju, which a family burial ground was located. Gaobyulup, which located in Gaogok in the lower part of Cheonmasan Mountain, was largely composed outer and inner gardens, and the area of house operation was started from a stone post of Gaobokji The inner garden of Gaobyulup was including major garden components like buildings, such as Sasihyanggwan, Obaekganjung, Imharyoe and Toesadam, and Chaewon near Haengrangchae, and Gwawon in an backyard. In addition, Younggwijung pavilion, which located 850m away from Gaobyulup, was the another country house inside the Byulup, thus Gaobyulup shows a duplex space formation. In the inner garden of Gaobyulup, there are Sasihyanggwan, which had functions of Sarangchae as library and depository of old paintings and calligraphic works, and Obaekganjung, a small Sarangchae which connected with Sasihyanggwan in the form of a transept. Yusanggoksuger located near Obaekganjung. Additionally, Imharyeo, a library with a tablet of Byeokryowon(??園), which located in the highest point in Byulup, has the functions of a reading room and a tea house. Many Taihu stones were located not only in Toesadam, a square-formed pond with lotus but also many places in the inner gardens. And rare garden plants were planted. These were closely related to the trend of horticulture for pleasure, wealth, and collecting old paintings and calligraphic works for pleasure of Lee. Meanwhile, the area of Younggwijung pavilion, located in Gaocheon stream fall from Byulup to Manhoiam, looks like Wooampok, a enjoying place of other personages, who use their pseudonym as "Oksan" or "Wooam" Lee identifies Wooampok as "Jesampok" and carved 'Gyulsan' s he declared this place is his operating area. Lee built Younggwijung pavilion and planted many peach trees for recreation of utopia. The stone letters of Byukpadongcheon, located in front of a bridge in the foreside of Younggwijung pavilion, seems another enchanted land created in Gaobokji inside. Lee carved Jeilsan in huge rock on the falls rear Manhoiam temple, which Lee did great role of foundation of the temple, so he identifies that this place was the end of the outer garden of Gaobyulup. This study tries to estimate traces of the country house in Gaogok through reference review and on-th-spot survey, and the results from this study are presumed based on site remains only conformed today. It needs to discover second scenary or stone carved letters between Jeilsan and Jesampok. Additionally, exact formation characteristics of Gaobyulup should be identified through excavation survey later. To do so, an interest and a major role of Namyangju-si must be equipped for future restoration of Gaobyulup.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.38 no.1
• /
• pp.77-84
• /
• 2020

This study is apply 3D spatial information per traditional landscape space by comparing spatial information data created using a small drone and 3D scanner used for 3D spatial information construction for efficient preservation and management of traditional landscaping space composed of areas such as scenic sites and traditional landscape architectures. The analysis results are as follows. First, aerial photogrammetry data is less accurate than 3D scanners, but it was confirmed to be more suitable for monitoring landscape changes by reading RGB images than 3D scanners by texture mapping using digital data in constructing orthographic image data. Second, the orthographic image data constructed by aerial photogrammetry in a traditional landscaping space consisting of a fixed area, such as Gwanghalluwon Garden, produced visually accurate and precise results. However, as a result of the data extraction, data for trees, which is one of the elements that make up the traditional landscaping, was not extracted, so it was determined that 3D scanning and aerial surveying had to be performed in parallel, especially in areas where trees were densely populated. Third, The surrounding trees in Soswaewon Garden caused many errors in 3D spatial information data including topographic data. It was analyzed that it is preferable to use 3D scanning technology for precise measurement rather than aerial photogrammetry because buildings, landscaping facilities and trees are dense in a relatively small space. When 3D spatial information construction data for a traditional landscaping space composed of area using a small drone and a 3D scanner free from temporal and spatial constraints and compared the data was compared, the aerial photogrammetry is effective for large site such as Hahoe Village, Gyeongju and construction of a 3D space using a 3D scanner is effective for traditional garden such as Soswaewon Garden.

• Proceedings of the Korean Society for Cognitive Science Conference
• /
• 2000.05a
• /
• pp.261-266
• /
• 2000

글을 이해하기 위해서는 어휘와 어휘간의 연결 및 전체 구조를 아는 것이 필요하다. 이는 비단 한국어뿐만 아니라 영어나 기타 다른 외국어에서도 마찬가지일 것이다. 본고는 두 가지를 고찰하기 위해 진행되었는데 우선 외국어로서 영어를 처리하는데 발생하는 구문적 중의성을 해결하는데 Garden Path Sentence(GPS), Late Closure(LC), PP의 세 문형에 따라 어떻게 해결하는지 알아보기 위한 것이다. 그리고 각 문형의 중의적 어절에서의 반응과 애매성 해소 어절에서의 반응에 따라 sysntactic module이 작용하는 것인지 알아보고자 한다. 예를 들어 "The boat floated down the streams sank"란 Garden Path 문장이 제시된 경우에 독자는 "sank"란 어휘가 제시되기 전까지 "floated"를 동사로 생각하게 되나 다음에 본동사인 "sank"가 제시될 경우 문장의 해석에 혼란을 갖게 될 것이다. 예문에서 "floated"가 문장에서 어떤 역할을 하는지 결정하는 것은 "sank"를 보고서야 가능하다. 이런 구문적 중의성을 해결하는 방식을 알아보기 위해 어절 단위로 제시된 자극을 읽는 자기 조절 읽기 과제(self-paced reading task)를 사용하였다. 각 어절을 읽는데 걸리는 시간을 측정한 실험 결과 GPS, PP, LC 모두 중의성을 지닌 영역이 중의성을 해소한 후와 각각 유형적으로 큰 차이가 없는 것으로 나타났다. 다만 GPS, CGPS, PP와 CPP는 어절 후반으로 갈수록 반응시간이 짧아졌다. 이는 우리나라 사람의 경우 외국어인 영어의 구문 중의성 해소는 구문 분석 단원(syntactic module)에 의한 자동적 처리라기보다 의미를 고려해 가면서 문법지식을 이용해 추론을 통한 구문 분석이라 할 수 있다.에 의한 자동적 처리라기보다 의미를 고려해 가면서 문법지식을 이용해 추론을 통한 구문 분석이라 할 수 있다.많았다(P<0.05).조군인 Group 1에서보다 높은 수준으로 발현되었다. 하지만 $12.5{\;}\mu\textrm{g}/ml$의 T. denticola sonicated 추출물로 전처리한 Group 3에서는 IL-2와 IL-4의 수준이 유의성있게 억제되어 발현되었다 (p < 0.05). 이러한 결과를 통하여 T. denticola에서 추출된 면역억제 단백질이 Th1과 Th2의 cytokine 분비 기능을 억제하는 것으로 확인 되었으며 이 기전이 감염 근관에서 발견되는 T. denticola의 치수 및 치근단 질환에 대한 병인기전과 관련이 있는 것으로 사료된다.을 보였다. 본 실험 결과, $Depulpin^{\circledR}은{\;}Tempcanal^{\circledR}와{\;}Vitapex^{\circledR}$에 비해 높은 세포 독성을 보여주공 있으나, 좀 더 많은 임상적 검증이 필요할 것으로 사료된다.중요한 역할을 하는 것으로 추론할 수 있다.근관벽을 처리하는 것이 필요하다고 사료된다.크기에 의존하며, 또한 이러한 영향은 $(Ti_{1-x}AI_{x})N$ 피막에 존재하는 AI의 함량이 높고, 초기에 증착된 막의 업자 크기가 작을 수록 클 것으로 여겨진다. 그리고 환경의 의미의 차이에 따라 경관의 미학적 평가가 달라진 것으로 나타났다.corner$적 의도에 의한 경관구성의 일면을 확인할수 있지만 엄밀히 생각하여 보면 이러한 예의 경우도 최락의 총체적인 외형은 마찬가지로 $\ulcorner$순응$\lrcorner$의 범위를 벗어나지 않는다. 그렇기 때문에도 $\ulcorner$순응$\lrcorner$과 $\ulcorner$표현$\lrcorner$의 성격과 형태를 외형상으로 더욱이 공간상에서는 뚜렷하게 경계

• Journal of the Korean BIBLIA Society for library and Information Science
• /
• v.24 no.4
• /
• pp.181-195
• /
• 2013

This study investigates on emergent process of the library in Republic of Indonesia through historical review. Under the Dutch and Japanese colonial control for around 350 years, library played a role as information control center. After independence of Republic of Indonesia, library was built as a result of government literacy project, but it has not been settled down as a public information center. Therefore, as an alternative activity, community libraries have been constructed to give a books and programs with its local community users in a private sectors. This situation represents that it is urgent to discuss with all society sectors to improve library role as a lifelong learning center and give a way to have a cultural sprit the citizens. The study suggests several policy agendas to improve library's public role in Indonesia society.

• (The)Study of the Eastern Classic
• /
• no.49
• /
• pp.137-160
• /
• 2012

This paper focuses on analyzing Eom Heun's grip on reality and attitudes through his literary works. He realized his time as a corrupted world that lack of morality. This actually was a criticism for the existing political force at that time, and he embodied it by using the image of wind, frost, mole cricket, ant, and so on. During that time, he tried to stick to his opinion on integrity. For that, he criticized men of the day who had an apathetic attitude. On the other hand, he praised pine and grass as an image of faith and fidelity. We may verify his world view by reading his literary works.