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Generation of a transgenic mouse model to study cranial suture development; Apert syndrome (두개봉합 발육 연구를 위한 형질변환 쥐의 개발 : 어퍼트 신드롬)

  • Lee, Kee-Joon;Ratisoontorn, Chootima;Baik, Hyoung-Seon;Park, Young-Chel;Park, Kwang-Kyun;Nah, Hyun-Duck
    • The korean journal of orthodontics
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    • v.33 no.6 s.101
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    • pp.485-497
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    • 2003
  • The form and function of the craniofacial structure critically depend on genetic information. With recent advances in the molecular technology, genes that are important for normal growth and morphogenesis of the craniofacial skeleton are being rapidly uncovered, shaping up modem craniofacial biology. One of them is fibroblast growth factor receptor 2 (FGFR2). Specific point mutations in the. FGFR2 gene have been linked to Apert syndrome, which is characterized by premature closure of cranial sutures and craniofacial anomalies as well as limb deformities. To study pathogenic mechanisms underlying craniosynostosis phenotype of Apert syndrome, we used a transgenic approach; an FGFR2 minigene construct containing an Apert mutation (a point mutation that substitute proline at the position 253 to arginine; P253R) was introduced into fertilized mouse germ cells by DNA microinjection. The injected cells were then allowed to develop into transgenic mice. We used a bone-specific promoter (a DNA fragment from the type I collagen gene) to confine the expression of mutant FGFR2 gene to the bone tissue, and asked whether expression of mutant FGFR2 in bone is sufficient to cause the craniosynostosis phenotype in mice. Initial characterization of these mice shows prematurely closed cranial sutures with facial deformities expected from Apert patients. We also demonstrate that the transgene produces mutant FGFR2 protein with increased functional activities. Having this useful mouse model, we now can ask questions regarding the role of FGFR2 in normal and abnormal development of cranial bones and sutures.

Mathematics and Society in Koryo and Chosun (고려.조선시대의 수학과 사회)

  • Joung Ji-Ho
    • The Mathematical Education
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    • v.24 no.2
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    • pp.48-73
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    • 1986
  • Though the tradition of Korean mathematics since the ancient time up to the 'Enlightenment Period' in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only 'true letters' (Jin-suh). The correlation between characters and culture was such that, if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the 'Enlightenment Period' changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo significant in that they paved the way for that of Chosun through a few books of mathematics such as 'Sanhak-Kyemong', 'Yanghwi-Sanpup' and 'Sangmyung-Sanpup'. King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of king who took anyone with the mathematic talent into government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics perse and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the king. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China or Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In 'Sil-Hak (the Practical Learning) period' which began in the late 16th century, especially in the reigns of Kings Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for. the rapid increase of he number of such technocrats as mathematics, astronomy and medicine. Amid these social changes, the Jung-in mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics perse beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the 'Enlightenment Period' in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditional Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was hanged into the Western style and the Western mathematics was adopted as the only mathematics to be taught at the Schools of various levels. Thus the 'Enlightenment Period' is the period in which Korean mathematics shifted from Chinese into European.

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A Study on the Early North Sung Period Buddhist Literatures Found in the Pagoda of Suzhou Ruiguangsi (소주(蘇州) 서광사탑(瑞光寺塔) 출토(出土) 북송초기(北宋初期)의 불교문헌(佛敎文獻) 연구(硏究))

  • Song, Il-Gie
    • Journal of Korean Library and Information Science Society
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    • v.45 no.1
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    • pp.81-102
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    • 2014
  • In 1978, there was an investigation before the repair of the pagoda in Suzhou Ruiguangsi (蘇州 瑞光寺) and many Buddhist literatures were found in the center of pagoda's 3rd floor. This study is the analysis of the forms and values of the literatures. Since there were 123 ea of precious literatures made from Tang (唐) period to early North Sung (北宋) period among the found Buddhist literatures, they have very important meaning in the bibliography for the time. Suzhou Reiguangsi (蘇州 瑞光寺) was built by the first king of Wu (吳), Sun Quan (孫權). He built this Buddhist temple to meet Monk Xingkang (性康) from Kangjuguo (康居國). When it had been first built, it had been called Puji Chanyuan (普濟禪院) and it was renamed as current Ruiguangsi (瑞光寺) after the major expansion in the early period of North Sung (北宋). The Ruiguangta (瑞光塔) was built by Sun Quan (孫權) in A.D. 247 immediately after the temple had been built. Sun Quan built this pagoda as a 13-floor pagoda to pray for the easy passage into eternity of his mother, national prosperity and welfare of the people. As time passed by, the pagoda was largely damaged and it was newly built in A.D. 1017 (天禧 1) of early North Sung (北宋) period; while it was named as Duobaota (多寶塔). The literatures found in Ruiguangta consist of 107 ea of 3 sets dharani (陀羅尼) scripture and 16 volumes of 5 books, total 123 ea. Especially, there were 7 books of full set transcript of Lotus Sutra (法華經) in relatively complete form. This sutra written in gilt lettering on dark blue paper was made in Middle Tang (中唐) period and it is believed to be the only one existing in East Asia as a scripture written in gilt lettering on dark blue paper (紺紙金字寫經). There were also 6 books of small letter edition of Lotus Sutra (法華經) in complete form, which was published during the early North Sung (北宋) period. This specific edition is incorrectly stated in most general reference books published in China as having been engraved in early Tang period (初唐) since a Japanese scholar wrongly introduced it as having been engraved together with Nakamura edition (中村本). It is meaningful that this error can be corrected by the finding of this study.

The study of Tang Zong Hai's Medica-change thought (당종해(唐宗海)의 의역사상(醫易思想)에 관(關)한 연구(硏究))

  • Kim, Gi-Uk;Park, Hyeon-Guk
    • Journal of Korean Medical classics
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    • v.12 no.2
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    • pp.56-71
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    • 1999
  • 1. In the recohnition of cosmos true form, It is compared to the Boundless(無極) the Great Absolute(太極),Yin and Yang(兩儀) throungh the fertilazation process of spermatozoon and ovum. 2. It is explained that principle of unchange through the Form and Action(體 用) relation of the outer appearances and Number (象數) with matching the number of nine and ten to HaDoo(河圖) and RakSye(洛書). 3. Eigth divinations(八卦) being compared to the human body, Care presevation of pregnancy(養胎) is explained that head forms firstly(Gun-I 1乾一), secondly lung(Tae-E 兌二), heart(E-Sam 離三), liver(Jin-Sa 震四), gall bladder(Son-Oo 巽五), kidney(Gam-Yuk 坎六), intestines and stomach(Gan-Chill 艮七), lastly flesh forms(Gon-Pal 坤八). 4. It is explained that process of physiological change of $\ll$Nei Ching The Natural Truth in Ancient Times$\gg$(內經 上古天眞論) by matching boy at the age of 8 to Gan-divination(艮卦), and girl at the age of 7 to Tae-divination(兌卦). 5. The theory of six sons from Gun-Gon(乾坤六子論) is explained by relation of Apriority Eight-divination(先天八卦) obedience and disobedience-left and right. 6. It is explained that form of the human-body and the relationship of the Heart - the Kidney through the Gam(坎) Li(離) - divination 7. The effort of interpretating time and space of the Twelve Horary signs is explanined by season, direction, Five elements(五行), rise and decline, the Three Sum(三合), the Six Sum (六合), the six crash(六衡)'s relation. 8. the process of change from apriority(先天) to postery(後天) in the book of Changes(周易) is explanined by comparing to the phenomenum of nature and the human body. 9. The Energy Satus(氣位) are different from the direction of Eight-divination(八卦) and the properties of the good or bad of herb-drugs are differnt from the place of production. 10. The rightness of realizating the Overlapping-divinations(重卦) are compared to the phenomenum of nature through the Divination Virture(卦德). 11. The dependence-relations of The Twelve Meridians(十二經脈) are explained by-matching January with liver meridian, February with gall bladder meridian, march with heart pericardium meridiam, April with small intestine meridkan, August with lung spleen meridian, jury with stomach meridian, August with lung meridian, September with large intestine meridian, October with urinary bladder meridianm November with kidney meridian. December with triple energizer meridian throng The Twelve Byuk-divination. 12. The process of menstration cycle is explained by The Month symbolizing-divination(月候卦). 13. Through The Trade(交易) prove the reason of feverish sympotoms to use feverish Drug, mill sympotoms to use mill drug of prescription and Heart-Kidneys Consensus(心賢相交) and through The Change(變易), prove the chill and feverish consensus of forechill after feverish, fore feverish after chill and through. The Non-Change(不易) explain the reason of chill sympotoms to use feverish drug, feverish sympotoms to use chill drug of prscription. 14. Ho-divination(互卦) applicate Jxa Sa(佐使) herb drug match of Kun Sin Jwa Sa() theory. 15. According to the Hyo-position(爻位) match the ages, body form and drug by matching Ehight-divination(八卦) to the human body form and function in medicine and the book of Changes(周易) application emphasize the human body Ehight-divination(人身八卦). 16. Throgh the Order-divination(序卦) explain the rightness of Divination Image(卦象) arrangement and all things take shape by cosmo-energy conseusus(宇宙氣交). 17. Throgh the Mixing-divination(難卦) supply the vacancy of medicine and the book of Changes(周易) relationship in the foreword explian the human energy movements, sleep, vomitting, the energy arrival(逮氣), heart pericardium(心包), lung membrane(肺膜) etc.... Like the above sentence medicine and the book of Changes(周易) theory of scholar Tang on the viewpoint of easten-the way Western appliance(東道西器) researching abyss of medicine impart to descendants, so I think that the achievement of medicine and the book of Changes(周易) study is very excellant and I expect that the study Korean Oriental Medicine(韓醫學) theory by means of medicine the book of Changes(周易) reference, will be accelarated.

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A Study on the Transformational Christian Education for Young Adults: With a Focus on the Employment of Jung's Unconscious Confrontation and Loder's Transformational Theory (청년기의 기독교 변형화교육에 관한 연구: 융의 무의식 대면과 로더의 변형이론을 중심으로)

  • Lee, Kyoomin;Kim, Eunjoo
    • Journal of Christian Education in Korea
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    • v.63
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    • pp.121-150
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    • 2020
  • The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

A Study on the Comparative Art theory in the Arts and Crafts Movement and Post-impressionism (미술 공예 운동과 후기 인상주의 비교 예술론 연구)

  • 박연실
    • Archives of design research
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    • v.20
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    • pp.279-291
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    • 1997
  • The history of modern design begins with the arts and crafts movement(1860). The importance of the movement which decorated the outset gave birth to all the trends of thought which would occur under the circumstances within it, and is deemed that the ideas of the figures who played an active part in the movement might be ceaselessly continued through the works and ideas of their outstanding juniors or purpils as a doctrine of the philosophy of design. Therefore, it might be a prerequisite that the significance and spirit of the movement, and its developing process should be addressed in detail in the first place, but for the limited space of this paper, it was intended to desvribe only the part which can be interpreted in duplicate, linked with post-impressionism. The subject of this thesis is about a theory of art in which both ideas of the movement(1860) and the post-impressionism(1910) are comparatively reviewed. The genre, strictly speaking, is classified into the history of painting, and there is a gap fo about an half century between the issues which are comparatively discussed here. Both the movements began in a same environmental place of England, specially the movement at Milieu in England, and since there is a common point that the representative runners of each movement, William Morries(1834-1896) and Roger Fry(1866-1934), belong to a same race of Engol-Saxon, their ideas coincide with an aesthetic scholar, H. Tanie's aesthetic interpretation method and the more important is, as being elucidated in the comment and aesthetic theory for which Roger Fry gave effort and activity in his later life, that when he read intensively Ruskin's books, $\ulcorner$Modern Painters$\lrcorner$and$\ulcorner$Stones of Venice$\lrcorner$he had solidified his idea of post-impressionism while giving approval and criticism on them. After all, as in a co-painter, Windyham Lewis's reference of 'Roger Fry's Too Late Morris Movement', he, inspired by the actual activities of Morris, played activities similar to that of Morris in which exhibiting and selling some of his decorative art works signed by him and the works of post-impressionism through (1913-1920). Herein, that is wished to add a remark by this author is a point that the author of$\ulcorner$Vision and Design$\lrcorner$, Roger Fry, has not be made a subject of discussion specially in the Korean world of design. So, with this case of a thesis, it's wished that many latent awakened, design persons in korea give efforts to researching into Roger Fry so that their findings could be officially announced in the would. By the way, what is tried to describe in this paper from now on is to analyse and review the origin of post-impressionism which idea was first coined in the art world through the 1st and 2nd exhibitions of 'Manet and Post-impressionism' which were opened each at the Grafton Gallery in 1910 and 1913 by him. And also, it is intended to review it through the art journals and some references by critics of the day in which favorable criticism or severe criticism were ready to comment through the opinions and influences of the coworkers of Roger Fry, say, Clive Bell, Desmond Maccarthy, etc. and of himself as a main axis, on the art ideas of Gauguin, Gogh, Matisse, and Cezanne whose works were the typical ones participated and exhibited in those 1st and 2nd exhibitions.

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MATHEMATICS AND SOCIETY IN KORYO AND CHOSUN (고려.조선시대의 수학과 사회)

  • 정지호
    • Journal for History of Mathematics
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    • v.2 no.1
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    • pp.91-105
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    • 1985
  • Though the tradition of Korean mathematics since the ancient time up to the "Enlightenment Period" in the late 19th century had been under the influence of the Chinese mathematics, it strove to develop its own independent of Chinese. However, the fact that it couldn't succeed to form the independent Korean mathematics in spite of many chances under the reign of Kings Sejong, Youngjo, and Joungjo was mainly due to the use of Chinese characters by Koreans. Han-gul (Korean characters) invented by King Sejong had not been used widely as it was called and despised Un-mun and Koreans still used Chinese characters as the only "true letters" (Jin-suh). The correlation between characters and culture was such that , if Koreans used Han-gul as their official letters, we may have different picture of Korean mathematics. It is quite interesting to note that the mathematics in the "Enlightenment Period" changed rather smoothly into the Western mathematics at the time when Han-gul was used officially with Chinese characters. In Koryo, the mathematics existed only as a part of the Confucian refinement, not as the object of sincere study. The mathematics in Koryo inherited that of the Unified Shilla without any remarkable development of its own, and the mathematicians were the Inner Officials isolated from the outside world who maintained their positions as specialists amid the turbulence of political changes. They formed a kind of Guild, their posts becoming patrimony. The mathematics in Koryo is significant in that they paved the way for that of Chosun through a few books of mathematics such as "Sanhak-Kyemong, "Yanghwi - Sanpup" and "Sangmyung-Sanpup." King Sejong was quite phenomenal in his policy of promotion of mathematics. King himself was deeply interested in the study, createing an atmosphere in which all the high ranking officials and scholars highly valued mathematics. The sudden development of mathematic culture was mainly due to the personality and capacity of King who took any one with the mathematic talent onto government service regardless of his birth and against the strong opposition of the conservative officials. However, King's view of mathematics never resulted in the true development of mathematics per se and he used it only as an official technique in the tradition way. Korean mathematics in King Sejong's reign was based upon both the natural philosophy in China and the unique geo-political reality of Korean peninsula. The reason why the mathematic culture failed to develop continually against those social background was that the mathematicians were not allowed to play the vital role in that culture, they being only the instrument for the personality or politics of the King. While the learned scholar class sometimes played the important role for the development of the mathematic culture, they often as not became an adamant barrier to it. As the society in Chosun needed the function of mathematics acutely, the mathematicians formed the settled class called Jung-in (Middle-Man). Jung-in was a unique class in Chosun and we can't find its equivalent in China of Japan. These Jung-in mathematician officials lacked tendency to publish their study, since their society was strictly exclusive and their knowledge was very limited. Though they were relatively low class, these mathematicians played very important role in Chosun society. In "Sil-Hak (the Practical Learning) period" which began in the late 16th century, especially in the reigns of King Youngjo and Jungjo, which was called the Renaissance of Chosun, the ambitious policy for the development of science and technology called for the rapid increase of the number of such technocrats as mathematicians inevitably became quite ambitious and proud. They tried to explore deeply into mathematics per se beyond the narrow limit of knowledge required for their office. Thus, in this period the mathematics developed rapidly, undergoing very important changes. The characteristic features of the mathematics in this period were: Jung-in mathematicians' active study an publication, the mathematic studies by the renowned scholars of Sil-Hak, joint works by these two classes, their approach to the Western mathematics and their effort to develop Korean mathematics. Toward the "Enlightenment Period" in the late 19th century, the Western mathematics experienced great difficulty to take its roots in the Peninsula which had been under the strong influence of Confucian ideology and traditional Korean mathematic system. However, with King Kojong's ordinance in 1895, the traditonal Korean mathematics influenced by Chinese disappeared from the history of Korean mathematics, as the school system was changed into the Western style and the Western matehmatics was adopted as the only mathematics to be taught at the schools of various levels. Thus the "Enlightenment Period" is the period in which Korean mathematics sifted from Chinese into European.od" is the period in which Korean mathematics sifted from Chinese into European.pean.

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Tephra Origin of Goryeri Archaeological Site, Milyang Area, Korea (밀양 고례리 화산 유리물질 기원 해석)

  • 김주용;양동윤;박영철
    • The Korean Journal of Quaternary Research
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    • v.13 no.1
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    • pp.35-43
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    • 1999
  • Goryeri archaeological site is located in the upstream valley of the Danjang River. The basement rocks of the area are composed of the Cretaceous to Palaeogene biotite granite (KbGr), acidic dyke (Kad), Milyang Andesite (Kma) and Jyunggagsan Formation. Among them Milyang Andesite and Jyunggagsan Formation are prevailed in archaeological site and they are composed of reddish brown tuffaceous shale, sandstone and conglomerate, with intercalations of acidic tuffs and lapilli tuffs. The purpose of this research is not only to compare REE pattern of the soil-sedimentary deposits with those of surrounding rocks, but also to identify vitric tephra in the soil-sedimentary deposits derived from the andesite, acidic tuff and lapilii tuff, in order to illucidate the provenance of the vitric tephra. The rare earth element(REE) of the soils and sedimentary deposits results in the same REE pattern with those analyzed from the surrounding basement rocks. This indicates that the soils and sedimentary deposits are originated from the surrounding basement rocks, most probably from the andesite and lapilli tuff. In addition, vitric tephra were identified both in the Quaternary in-situ weathered soils and sedimentary deposits (PMU-13 and PMU-17), and in the weathered surrounding lapilli tuff. These vitric tephra are considered to be different from those of Japanese AT(Aira Tanzawa) -tephra. The latter is predominant with clean, platty, bubble-walled and Y-shaped vitrics, while the former is conspicuous with those shapes of large and diverse size and devitrified, as well as having secondarily bubbled-surfaces reflecting surface weathering. The size of vitric fragments in the Goryeri site is about 300${\mu}{\textrm}{m}$ and large in size in compasion to 150${\mu}{\textrm}{m}$ of Japanese AT-Tephra. The interim results of the research are contradictary to the explanations based on a series of AT-tephra researches carried by Japanese scholar. In short, the vitric materials of the Goryeri archaeological site are most probably originated from the weathering products of the surrounding basement rocks, and are different from the AT-tephra in their size, shape and devitrification properties. Thus it is highly recommended to have a further comprehensive research which is more emphasized the magmatic genesis of these vitric tephra in addition to the external shape and morphology.

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A Study of the Value of Contemporary Urban Agriculture as Represented by the Saekgyeong(穡經) by Seogye Park Se-dang(西溪 朴世堂) (서계 박세당(西溪 朴世堂) 색경(穡經)에 표방된 현대 도시농업적 가치에 관한 연구)

  • Lim, Jung-Eon;Sung, Jong-Sang
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.33 no.1
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    • pp.76-87
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    • 2015
  • The present study examines the Saekgyeong (Classic of Husbandry; 1676), an agricultural manual dating from the Joseon Dynasty (1392-1910), and the agricultural thought of its author by Park Se-dang (pen name: Seogye; 1629-1703), a scholar. Its purpose lies in exploring the value of contemporary urban agriculture based on an examination of the attitudes toward agriculture, the values pursued through agriculture, and the ways of dealing with and using land as evinced by the classic and its author. Confirmed through an examination of Park's agricultural philosophy and the Saekgyeong, the results of the present study are as follow. First, there is the socioeconomic value of pursuing the stability of and promoting the economic independence of indigent petty peasants through productivity improvement. Second, there is the experiential value of exploration through experience and agricultural field practice for study. Third, there is the environmental value of endeavoring to overcome an infertile natural environment through agricultural methods that sought to accommodate the land by reading the flow and phenomena of nature. Fourth, there is the practical value of compiling the Saekgyeong and seeking to broaden its use as a guidebook containing agricultural methods appropriate to the land and the wisdom for life.8) When examined in terms of contemporary urban agriculture, the significance of the four values above is as follows: the socioeconomic effect of encouraging urban agricultural activities as a means of welfare for socially alienated classes and promoting the creation of jobs; the enhancement of the significance of study through hands-on activities from an educational perspective; the recycling and recovery of resources and the enhancement of environmental consciousness for the recovery of urban ecology; and a practical spirit that seeks to contribute directly to society through academic research that contributes to practical life and approaches familiar to the populace. The present study sought to find the value of urban agriculture, under discussion in diverse ways in recent years, in the thoughts of our ancestors, who pondered on agriculture. Despite differences in the periodic background, the significance of the present study lies in its in-depth reexamination of the fundamental significance of diverse agricultural values that are being pursued today.

A Study on the Culture Transformation about "Takyung-Takjok" in Traditional Landscape Ruins (탁영·탁족의 문화 변용을 통해 본 정원유구)

  • Rho, Jae-Hyun;Suh, Hyo-Suk;Choi, Jong-Hee;Han, Sang-Yub
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.34 no.1
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    • pp.97-106
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    • 2016
  • This study is to suggest the necessity of landscaping alternatives for succession of Takjok(濯足) culture by considering the background and meaning of Takjok's cultural phenomenon shown in old literatures, paintings and ruins of landscape architecture as a front morphemes. Its result is as follows. 1. An old idiom, 'Takyung Takjok(濯纓濯足)' implying a disinterested living attitude from the mundane world and an attitude complying with the nature, has been sublimated to 'Takjokjiyu(濯足之遊)' which means living in comfortable retirement through life in seclusion(隱逸). 2. The meaning of Takjok did not expand into, not only Takyung Takjok, but also into Takcheong(濯淸), Tako(濯吾), and Taksa(濯斯) with continued expansion in its meaning. The spaces the meaning of Takyung Takjok is implied on have also newly expanded into the artificial spaces, including Jeong(亭-pavilion) Jae(齋-house) Heon(軒-eaves), and Ji(池-pond), as well as the natural spaces, including Am(巖-rock) Dae(臺-flat foundation) Dam(潭-deep pond) Ban(盤-dish rock) Seok(石-stone) So(沼-shallow pond) San(山-mountain) Bong(峰-peak), and Cheon(泉-water hole). 3. As seen here, the cultural phenomenon of Takyung Takjok, which have derived from the Dangho(堂號) of buildings, the names of natural objects in Palgyung and Gugok(eight sceneries and nine curves), facilities of Byeolseo garden and Seowon, and the Amgakseo in nature, is worth noting. 4. It should be considered that Takjok includes ordinary people's wisdom to resist the hot weather as well as classical scholar's ideal and the veneration of antiquity. From this perspective, water space, Takjok rocks, and use of water based on the environmental supportability should be newly focused as a recreational space and it reminds us that the spirit of Takjok is a classical mental healing method.