• Journal of the Korean Society for Library and Information Science
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• v.24
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• pp.289-332
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• 1993

In china, six bibliographies of offical historical books are evaluated at the most important things among the systematically-editing bibliographies. These bibliographies would be usful to study the orign of classical sciences and their development, bibliographic research of Chinese classics, bibliographic judgement on genuine books, titles, authors, volumes. They could be refered to research into graving, correcting, and existence of ancient books. therefore, these bibliographies would be applied to estimation the phase of scientific and cultural development. The study of these bibliographies has been not yet made in Korea. This thesis lays its importance on the background of their appearance, their classification norms, organizing system of their catalogue, and comparison between their difference. 1. Editing and compiling of Chilyak (칠약) by Liu Chin (유흠) and official histories played an important role of entering an apperance of historical book's bibliographies. Chilyak has been lost. However, its classification and compiling system of classical books would be traced by Hansoyemunji(한서예문지) of which basic system is similar to Chilyak. It classified books according to their scientific characteristic. If a few books didn't have their own categories, they were combined by the circles parallel to the books' characteristic. With the books classified under the same scientific characteristic, they were again divided into the scientific schools or structures. It also arranged the same kinds of books according to the chronology. The some books wi th duplicate subjects were classified multiplely by their duplicate subject. 2. Ssu-ma Chon's (사마천) The Historical Records (Saki, 사기) and Pan Ku's (반고) The History of the Former Han Dynasty (Hanso, 한서) has also took effects on appearance of historical books' bibliographies. Covering overall history, Saki was structured by the five parts: The basic annals(본기), the chronological tables (표), the documents (서), the hereditary houses (세가), biographies (열전). The basic annals dealt with kings and courts' affairs according to the chronology. The chronological tables was the records of the annals. The documents described overall the social and cultural systems. The hereditary houses recorded courts' meritorious officials and public figures. The biographies showed exemplars of seventy peoples selected by their social status. Pan Ku(반구)'s The History of the Former Han Dynasty(한서) deserved to be called the prototype for the offical histories after Saki's (사기; The Historical Records) apperance. Although it modelled on Saki, it had set up its own cataloguing system. It was organized by four parts; the basic annals (본기), the chronological tables (표), treatises(지), biographies (열전). The documents in the Hanso(한서) was converted into treatises(지). The hereditary houses and biographies were merged. For the first time, the treatise with The Yemunji could operate function for historical bibliographies. 3. There were six historical bibliographies: Hansoyemunji(한서예문지), Susokyongjeokji (수서경적지), Kudangsokyongjeokji(구당서경적지), Shindangsoyemunji (신당서예문지), Songsayemunji (송사예문지), Myongsayemunji (명사예문지). 1) Modelling on Liu Chin's Chilyak except Chipryak(집략), Hansoyemunji divided the characteristic of the books and documents into six parts: Yukrye(육예), Cheja(제자), Shibu(시부), Pyongsoh(병서), Susul(수술), Pangki(방기). Under six parts, there were thirty eight orders in Hansoyemunji. To its own classification, Hansoyemunji applied the Chilyak's theory of classification that the books or documents were managed according to characteristic of sciences, the difference of schools, the organization of sentences. However the overlapped subjects were deleted and unified into one. The books included into an unsuitable subject were corrected and converted into another. The Hansoyemunji consisted of main preface (Taesoh 대서), minor preface (Sosoh 소서) , the general preface (Chongso 총서). It also recorded the introduction of books and documents, the origin of sciences, the outline of subjects, and the establishment of orders. The books classified by the subject had title, author, and volumes. They were rearranged by titles and the chronological publication year. Sometimes author was the first access point to catalogue the books. If it was necessary for the books to take footnotes, detail notes were formed. The Volume number written consecutively to order and subject could clarify the quantity of books. 2) Refering to Classfication System by Seven Norms (칠분법) and Classification System by Four Norms(사분법), Susokyongjeokji(수서경적지) had accomplished the classification by four norms. In fact, its classification largely imitated Wanhyosoh(완효서)'s Chilrok(칠록), Susokyongjeokji's system of classification consisted of four parts-Kyung(경), Sa(사), Cha(자), Chip(칩). The four parts were divided into 40 orders. Its appendix was again divided into two parts, Buddihism and Taiosm. Under the two parts there were fifteen orders. Totally Susokyongjeokji was made of six parts and fifty five orders. In comparison with Hansoyemunji(한서예문지), it clearly showed the conception of Kyung, Sa, Cha, Chip. Especially it deserved to be paid attention that Hansoyemunji laied history off Chunchu(춘추) and removed history to Sabu(사부). However Chabu(사부) put many contrary subjects such as Cheja(제자), Kiye(기예), Sulsu(술수), Sosol(소설) into the same boundary, which committed errors insufficient theoretical basis. Anothor demerit of Susokyongjeokji was that it dealt with Taiosm scriptures and Buddism scriptures at the appendix because they were considered as quasi-religion. Its compilation of bibliographical facts consisted of main preface(Taesoh 대서), minor preface(Sosoh 소서), general preface (Chongsoh 총서), postscript (Husoh 후서). Its bibliological facts mainly focused on the titles. Its recorded authors' birth date and their position. It wrote the lost and existence of books consecutive to total number of books, which revealed total of the lost books in Su Dynasty. 3) Modelling on the basis of Kokumsorok(고분서록) and Naewaekyongrok(내외경록), Kudangsokyongjeokji(구당서경적지) had four parts and fourty five orders. It was estimated as the important role of establishing basic frame of classification by four norms in classification theory's history. However it had also its own limit. Editing and compling orders of Kudangsokyongjeokji had been not progressively changed. Its orders imitated by and large Susokyongjeokji. In Its system of organizing catalogue, with its minor preface and general preface deleting, Kudangsokyongjeokji by titles after orders sometimes broke out confusion because of unclear boundaries between orders. 4) Shindangsoyemunji(신당서예문지), adding 28,469 books to Kudangsokyongjeokji, recorded 82,384 books which were divided by four parts and fourty four orders. In comparison with Kudangkyongjeokj, Sindangsoyemunji corrected unclear order's norm. It merged the analogical norms four orders (for instance, Kohun 고훈 and Sohakryu 소학류) and seperated the different norms four orders (for example, Hyokyong 효경 and Noneuhryu 논어류, Chamwi 참위 and Kyonghaeryu 경해류, Pyonryon 편년 and Wisaryu 위사류). Recording kings' behaviors and speeches (Kikochuryu 기거주류) in the historical parts induced the concept of specfication category. For the first time, part of Chipbu (집부) set up the order of classification norm for historical and literatural books and documents (Munsaryu 문사류). Its editing and compiling had been more simplified than Kudangsokyongjeokji. Introduction was written at first part of bibliographies. Appendants except bibliographic items such subject, author, title, volume number, total were omitted. 5) Songsayemunji(송사예문지) were edited in the basis of combining Puksong(북송) and Namsong(남송), depending on Sabukuksayemunji(사부국사예문지). Generally Songsayemunji had lost a lot of bibliographical facts of many books. They were duplicated and wrongly classified books because it committed an error of the incorrectly annalistic editing. Particularly Namsong showed more open these defaults. Songsayemunji didin't include the books published since the king Youngchong(영종). Its system of classification was more better controlled. Chamwiryu(참위류) in the part of Kyongbu(경부) was omitted. In the part of history(Sabu 사부), recordings of kings' behaviors and speeches more merged in the annals. Historical abstract documents (Sachoryu 사초류) were seperately arranged. In the part of Chabu(자부), Myongdangkyongmaekryu(명당경맥류) and Euisulryu(의술류) were combined. Ohangryu(오행류) were laied off Shikuryu(시구류). In the part of Chipbu(집부), historical and literatural books (Munsaryu 문사류) were independentely arranged. There were the renamed orders; from Wisa(위사) to Paesa(패사), Chapsa (잡사) to Pyolsa(열사), Chapchonki(잡전기) to Chonki(전기), Ryusoh(류서) to Ryusa(류서). Introduction had only main preface. The books of each subject catalogued by title, the volume number, and author and arranged mainly by authors. Annotations were written consecutively after title and the volume number. In the afternote the number of not-treated books were revealed. Difference from Singdangsohyemunji(신당서예문지) were that the concept and boundary of orders became more clearer. It also wrote the number of books consecutive to main subject. 6) Modelling on Chonkyongdangsomok (경당서목), Myongsayemunji(명사예문지) was compiled in the basis of books and documents published in the Ming Danasty. In classification system, Myongsayemunji partly merged and the seperated some orders for it. It also deleted and renamed some of orders. In case of necessity, combining of orders' norm was occured particulary in the part of Sabu(사부) and Chabu(자부). Therefore these merging of orders norm didn't offer sufficient theretical background. For example, such demerits were seen in the case that historical books edited by annals were combined with offical historical ones which were differently compiled and edited from the former. In the part of Chabu(자부), it broke out another confusion that Pubga(법가), Meongga(명가), Mukga(묵가), Chonghweongka's(종횡가) thoughts were classified in the Chapka(잡가). Scriptures of Taiosim and Buddhism were seperated from each other. There were some deleted books such as Mokrokryu(목록류), Paesaryu(패사류) in the part of history (Sabu 사부) and Chosaryu(초사류) in the part of Chipbu(집부). The some in the each orders had been renamed. Imitating compiling system of Songsayemunji(송사예문지), with reffering to its differ-ence, Myongsayemunji(명사예문지) wrote the review and the change of the books by author. The number of not-treated books didn't appear at the total. It also deleted the total following main subject.

• Journal of Korean Medical classics
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• v.5
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• pp.151-199
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• 1992

A study on Bang-Yak-Hap-Py$\breve{u}$n, one of the most widely-known Korean medicine books, has been conducted and the findings are as follows:the political and social background at the end of Yi-dynasty amidst the inflow of western civilization and the aggression of foreign forces can be seen as a historical period of trial, when civilization and independence had to be preserved at the same time, during the period, the social trend was to pursue a rapid practical solution rather than a profound theory. Responding to this trend, simple and easy medical science became to prevailand the representative medicine book of this kind was Bang-Yak-Hap-Py$\breve{u}$n. 1. Bang-Yak-Hap-Py$\breve{u}$n was written comprising the characteristics of simple and easy medical science with a view to popularizing-collection of logics, easy readability, medical science in time, etc. 2. Bang Yak-Hap-Py$\breve{u}$n, rich and grand in content, came out of Dong-$\breve{U}$i-Bo-Gam at the right moment as a pragmatic guide book of Korea medical practice symbolizing Korean spirit. 3. Do-yun Whang whose pen name was Hye-Am was born in Changwon, Kyungnam-do as the 18th descendant of Changwon Whang family. He engaged in medical practice in Seoul and wrote and edited Boo-Bang-Py$\breve{u}$n-Ram. $\breve{U}$i-Jong-Son-Ik, $\breve{U}$i-J$\breve{u}$ng-Son-Ik-Bu-Yeo, $\breve{U}$i-Bang-Whan-Tu, ect. and made his son, Pil-Su follow him and let him edit Bang-Yak-Hap-Py$\breve{u}$n, which put $\breve{U}$i-Bang-Whal-Tu and Son-Ik-Bon-Cho together. 4. The construct of Bang-Yak-Hap-Py$\breve{u}$n can be subdivied into three parts: herbs of 34 classes and 514 kinds were arranged on the upper part and $\breve{U}$i-Bang-Whal-Tu was arranged on the middle end lower part. Such arrangement can be very effective in clinics. 5. Bang-Yak-Hap-Py$\breve{u}$n as a curative book of Korean medical science has been a necessary another ego for many Korean medical practioners. It also played a great role of enhancing Korean oriental medical science to be widely used by Koreans. On the other hand, it produced a side effect of emergence of employed medical practioner who lacked in scholastic aptitude. 6. Tens or newly edited Bang-Yak-Hap-Py$\breve{u}$n have been issued. Among them, Jung-Jeong, Bang-Yak-Hap-py$\breve{u}$n, J$\breve{u}$ng-Mak-Bang-Yak-Hap-Py$\breve{u}$n. By$\breve{u}$n-J$\breve{u}$ng-Bang-Yak-Hap-Py$\breve{u}$n, and By$\breve{u}$n-J$\breve{u}$ng-Bang-Yak-Jung-Jeon have been widely known. Lately, Bang-Yak-Hap-Py$\breve{u}$n which includes more symptoms and remedies or is translated into Korean came out in several kinds. 7. The number of korea classical medicinal books quoted in Bang-Yak-Hap-Py$\breve{u}$n is 68, among which Dong-$\breve{U}$i-Bo-Gam Occupies the top in the list enlisting 69 medicinal treatment. This Shows that Dong-$\breve{U}$i-Bo-Gam gave birth to Bang-Yak-Hap-Py$\breve{u}$n.

• Korean Journal of Heritage: History & Science
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• v.47 no.2
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• pp.114-131
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• 2014

The Portrait of Yang Zhuxi(楊竹西小像) at the Palace Museum in Beijing holds important significance as one of the rare portraits from Yuan Period and as a painting with a definite year of creation in 1363. It is also noteworthy in that it is the only remaining work of Wang Yi(王繹), who was one of the critical portrait painters during the second half of Yuan Period and the author of Xiexiang Mijue(寫像秘訣), the first book on the portrait theories, that it was created in conjunction with Ni Zan(倪瓚), one of the utmost landscape painters of the times, and that it was an early case of landscape and figure painting-format portraits. The figure in Portrait of Yang Zhuxi was originally known as Yang Wu(楊瑀), a high official during Yuan Period, but it was a misunderstanding on the part of Li Rihua(李日華), a literary figure from Ming Dynasty. The actual model was Yang Qian(楊謙), a reclusive literary figure in the Songjiang(松江) region. Yang Qian is estimated as one of the central figures with a high reputation in the literary community of Jiangnan those days. Portrait of Yang Zhuxi was depicted by borrowing the icon of such hermits as Su Shih(蘇軾), which seems like a proper choice to express Yang Zhuxi, a reclusive literary figure. Furthermore, the rocks and pine trees described by Ni Zan reinforced the significance of the portrait through their traditional symbolism of man of virtue and man of letters, respectively. Portrait of Yang Zhuxi used the Baimiao Manner(白描法), thus being differentiated from other portraits from the same period. Even though there is no coloring in the painting, it boasts more excellent realism than colored portraits. It expressed the body with the graceful and controlled Li Gonglin(李公麟) and Zhao Mengfu(趙孟?) style Baimiao Manner, raising its dignity further. In terms of functions, Portrait of Yang Zhuxi is strongly characterized by the appreciative function unlike other portraits focused on the ceremonial function. Being created to be viewed and appreciated by the model himself and his friends, the portrait was very significant to promote their friendship. However, there was a great intention to reflect the emotions of the model himself and his friends in the painting beyond the simple appreciation level.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.164-179
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• 2014

The Buddhas of the Three Words in a form of arranging Bhaiṣajyaguru and $Amit{\bar{a}}bha$ at its side based on ${\acute{S}}{\bar{a}}kyamuni$ at the center is enshrined in Daeungbojeon Hall of Daeheungsa Temple located at Haenam. So far, this Buddhas of the Three Words has been known as a wooden Buddha statue. However, as a result of X-ray screening, in left/right Buddha statues excepting main Buddha, wood and molding clay layer were observed at the same time. Therefore, this study intended to observe its internal structure, grafting method and to clarify making technique of Buddha statue during Joseon era based on image information being obtained through X-ray screening of The Buddhas of the Three Words of Daeheungsa Temple. As its result, it was revealed that form of ${\acute{S}}{\bar{a}}kyamuni$ was completed by mainly grafting 5 pieces of timber and this statue shows a typical wood grafted Buddha statue during Joseon era. Form of Bhaiṣajyaguru and $Amit{\bar{a}}bha$ were completed based on molding technique by applying clay on sculpture similar to its appearance after sculpturing more than 10 pieces of timber through its grafting. In other words, internal timber is considered to play a role of its core and grafting method of timber is more close to a technique of molding Buddha statue than to that of wooden Buddha statue during Joseon era. However, clay was directly applied on timber thinly, not applying clay thickly on it after winding straw rope on wooden core and its characteristic is that its facial area was completely composed of wooden construction only. Therefore, it is hard to rule out a possibility that the original sculpturing intention of an artist might be a wooden Buddha statue but in view of the fact that a word, 'molding' was used in a record of relics buried in statue, it could be seen that this Buddha statue might have been recognized as a molding statue at the time when creation of this statue was completed. It is considered that number of case of making statue based on this technique would be more increased when more results of X-ray screening should be accumulated and if more data should be collected, it would provide a significant evidence for identifying chronological, regional aspects of making technique of Buddha statue.

• (The) Research of the performance art and culture
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• no.35
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• pp.229-247
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• 2017

This study was conducted through the typological analysis of theatrical activities and playscript of Packaging Troupe, which was a wandering theater troupe. It seems the activities of the packaging troupe were very active about in the 1950s. They approached to the public with various repertoires and gained popularity during the process. The playscript used in their plays can be divided into several types such as Yi dynasty drama, historical drama and modern drama and their titles are almost same as or similar to those used in Changgeuk troupe (classical opera), Female Gukgeuk troupe (Female classical opera), or Female Nongak troupe (Female farm musical band). Also, as themes, subject matters, and characters were partially same, the characteristics of previous theatrical activities could be reviewed through the playscript of packaging troupe. Also, the characteristics of the playscript of packaging troupe can be found in the list of gramophone record. The changes in popular culture can be examined in the flow of plays with various forms such as theater, film, and gramophone through the comparison between the characteristics of playscript types of packaging troupe around in the 1950s and the list of gramophone record. A typological analysis of playscript of packaging troupe confirmed the activities of packaging troupe lasted around in the 1950s. Also it can be inferred from Hyeopryulsa, Changgeuk troupe, Female Gukgeuk troupe, or Female Nongak troupe, which used traditional subject matters as repertoire of performance. Those were possible because repertoires were composed and contents changed according to the needs of the public. The changes can be also confirmed through the list inserted in the gramophone record. The association can be inferred through the same title as that of the playscript of packaging troupe and similarity of performance curtains and subject matters. As such, the interest and flow of popular culture can be examined through the types of playscript of theatrical activities of packaging troupe.

• (The)Study of the Eastern Classic
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• no.37
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• pp.63-91
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• 2009

This study presents an investigation into the Sahyang process and activities of the individuals whose Sahyang(receiving Gwanhyang from the king) was confirmed in the Shilrok documents of early Chosun among naturalized citizens(Hyanghwains). In early Chosun, there were four Chinese(Oh Jin, Lee Min-do, Dang Seong, and Mae Woo) in the Sahyang cases with more of those cases found among Hoigol-in(Seol Jang-soo, an Uighur) and Oioa-guk nationality(Lee Hyeon) from the countries bordering on Western China and two Japanese(Pyeong Sun and Pi Sang-ui). They were naturalized from the reign of King Chungryeol of Goryeo to the first year of King Jeongjong's reign of Chosun. They were diverse to include the great grandfather, grandfather, and father of the individual that received Gwanhyang and himself. There were one case of Sahyang during the reign of King Taejo, four during the reign of King Taejong, one during the reign of King Sejong, and three during the reign of King Sejo. The Gwanhyang they received was wide spread across the nation including Gyerim, Imju, Haeju, Sangju, Milyang, Chungju, Changwon, Dongrae, and Taean. It's very likely that the place of Sahyang was Cheohyang. Many of those who received Gwanhyang were translators and achieved great feats in Chosun's diplomacy with Ming Dynasty and Japan. There were also those who worked in medicine, art of divination, and articles of a criminal code. Seol Jang-su, who passed the state exam of Chosun, was in charge of Jigonggeo, and Lee Min-do and Dang Seong made a contribution to the establishment of Chosun and became big or small meritorious retainers at the founding of Chosun. It's all thanks to those performances that they had the honor of Sahyang of receiving Gwanhyang. Although they were the Gwanhyang with the honor of Sahyang, there is no confirmation of the descendents of the Lee family of Imju, the Pyeong family of Changwon, and the Pi family of Dongrae. While the descendents of the naturalized Chinese still remain in the nation, those of naturalized Japanese ceased to exist, which must be closely related to Chosun's perceptions of other nations those days.

• The Journal of Korean Philosophical History
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• no.23
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• pp.155-180
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• 2008

Suam(遂庵) Kwon Sang-Ha(權尙夏) was a very important character in the late Chosoen Dynasty. He was a representative of the academic circles(school of Uam) and political circles(Nolon; 老論) after Uam(尤庵) Song Si-Yeol(宋時烈, 1607-1689). He represented learning and thought and undertaking of his academic circles and political circles, and handed down to his pupils. He thought his mission was "lighting the laws of heaven and aligning the human mind," "stopping the heretical study and repulsing uncivilization", to reform good virtues of humanity and justice. Kwon Sang-Ha was a successor of Song Si-Yeol, He succeeded learning and thought of his teacher and practiced "Upright"(直) and the Thought of ChunChu(春秋). He emphasized "Upright" as a fundamental principle, like his teacher. He thought ChuHsi(朱熹, 1130-1200) was the master who had inherited the spirit of Confucianism and Chosoen was the only country to successfully inherit this spirit of Confucianism. He declared any study counter to the study of ChuHsi as a rebellious pursuit. Therefore he rejected all other studies. He tried to "stop the heretical 'ism' and repulse uncivilization" and present this ideology as 'the Right way of Human Society(世道)'. He made efforts to reorganize books of ChuHsi to make perfect Book of righteousness with Song Si-Yeol. And he established Hwayang shrine, MandongMyo(萬東廟), Deabodan(大報壇) etc, in memory of fidelity and large rightness. Kwon Sang-Ha did these undertaking to establish 'Public morals and the Right way of Human Society(世道)' with self-confidence. In Dispute on the nature of man and animal(人物性同異論), he gives his approval to Han Won-Jin's opinion. Han Won-Jin's opinion was "the nature of man and animal is Different"(人物性異論). Whenever serious political accidents occurred, he took the lead to protect his teacher, Song Si-Yeol. The reason he did this was not because of his personal feelings for his teacher, but because of promoting 'Public morals(世道)' and 'Confucianism.' Kwon Sang-Ha regarded Mind control Law of "Upright" and the thought of ChunChu as his moralities, and was concerned about real politics and opposed social irregularities. Kwon Sang-Ha succeeded Song Si-Yeol's thought of "Upright" and volition of making an inroad on the Chung(淸), and gave to his political circles(Nolon; 老論) as a law of mind and mission.

• (The)Study of the Eastern Classic
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• no.68
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• pp.145-171
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• 2017

This study aims to clarify the meaning of the Anapji which was one of the scenic places of historical interest during Silla Dynasty and of the Anapbupyeong(雁鴨浮萍) which was one of the greatest seven miracles (Dong-do-chil-gue(東都七怪) through appearance of the Anapji in poems. Anapji lies its original meanings on Anhaji(安夏池) and then it was shortened to Anji(雁池), apji(鴨池) while Dongho(東湖) has also been called since it is located in the South of Gyeongju. As of July 2011, the Ministry of Culture officially renamed Anapji and Imhaejeon Hall Site(臨海殿址) as the palace of Crown Prince-Gyonegju Donggung(慶州 東宮) and Wolji(月池) (Historical Site No. 18) and Wolji became the current name. While pond was made during Munmu of Silla, the name Anapji did not exist. Kim Si-Seup (1465~1471) in the early Chosun period referred to the pond as Anhaji(安夏池) and its name started being called as Anapji in the Geography of Korea (Sinjeung dongguk yeoji seungnam,(新增東國輿地勝覽)(Jungjong 25, 1530). Though modern scholar states that it was being called Anapji since there are always many ducks and wild geese in the pond, they fails to present the literature evidences. The author found the line in the poem -Anapji composed by writer Kim Chul Woo, which means that a wild duck and water bird get in and off the pond on their own and the record saying which means Dong-ho(東湖) from the phrase of Dongho-saw-sar-gi(東湖書社記) of Lee Su In(李樹仁)(1739-1822)-Confucian Scholar of Gyeongju was created due to the fact that many wild geese and ducks are flying over. Based on the facts foresaid, the literature evidences for the name of Anapji are presented in the paper. Anapji is a combined word between the Anapbupyeong(雁鴨浮萍) which is a flooding weed and Dong-do-chil-gue(東都七怪). Dong-do-chil-gue is an ancient form of Modern Eight Scenic Views. Eight Scenic Views -Gyeongju Parlgyong is just well-known as scenic places without grotesque elements Dong-do-chil-gue had before. However, the author also found the passage of Ilseongnok: Records of Daily Reflections saying that Anapji has a clod that is as wide as rock(盤石) and the clod also has moneywort on, which are undulating in the wind and clarified how the Anapbupyeong became one of the one of the greatest-seven miracles Dong-do-chil-gue and why the Anapbupyeong frequently appears in the poems of many writers.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.39 no.4
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• pp.38-49
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• 2021

The maintenance project of the Jeonglimsa temple site started with the objective of restoring the original structure of the temple, however, it was gradually transitioned to a landscaping maintenance project over time that constructs a landscape of the temple area. With paying attention to these facts, this study summarized the characteristics of cultural heritage landscaping of the Jeonglimsa temple site as follows. First, Cultural heritage landscaping is a landscaping act that creates, maintains, and manages landscapes within the spatial scope of the cultural heritage designated under the Cultural Heritage Protection Act and the cultural heritage protection area established around it. It is a work that includes protection and maintenance of the excavated remains, spaces by each function and plans for moving lines, Installation of structures to protect cultural properties, adoption of the facilities and structures for convenience of visitors, and construction of vegetation landscape. Second, the cultural heritage landscaping of the Jeonglimsa temple site has been developed in 5 periods, and these include 'the period of historical site investigation' that the temple name was identified through the designation of cultural assets and excavation investigation by the Japanese rule, 'the construction period of Baekje Tower Park' after the liberation from the Japanese rule, 'the period of Baekje Cultural Area Development Project' designated as a historical site, 'the period of the Comprehensive Development Project for a Specific Area of Baekje Culture',which was proceeded with the establishment of the park and museum instead of restoring the temple building due to the difficulty in gathering the pieces of historical evidence, and 'the period of the Jeonglimsa temple site restoring project', which was designated as a World Heritage Site while restoring the buildings deployment in the Buddhist temple at the time of foundation era of Baekje Dynasty. Third, this study verified the landscape changes of the Jeonglimsa temple site that have been transitioned, for instance, the creation of a commemorative park linked to the outer garden of Buyeo Shrine, the implementation of urban planning of the Japanese colonial era, the creation of a protective environment for the excavated historical structures and temple area, the restoration of building deployment in the Buddhist temple, and the sincerity restoration and utilization of cultural assets. Fourth, the landscape of Jeongnimsa temple site is determined by the subject and scope of cultural property designation, land use, movement lines and pavement, repairing methods of remains, structures, facilities, and vegetation. The characteristics of the cultural heritage landscape of Jeongnimsa Temple were derived, such as creating a procedural landscape considering the expansion of the cultural heritage designation scope, securing authenticity by maintaining relics in consideration of reversibility, creating a vegetative landscape suitable for historical and cultural landscapes, and enhancing the value of cultural heritage enjoyment by providing an open space.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.139-172
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• 2023

This study aims to look into the concept of Human Mind and Moral Mind and the issue of their axiological interpretation in Daesoon Thought. In the Song dynasty, the concept of the Human Mind and Moral Mind was understood as indicating two aspects of the universal Human Mind. Discourse on this theory was undertaken by scholars such as Cheng Yichuan (程伊川), Su Shi (蘇軾), and Zhu Xi (朱熹). The differences between the Human Mind and Moral Mind were interpreted as issues of cultivation. The discussion of the Human Mind and Moral Mind were established through a systematic theory by Zhu Xi, and this developed into various forms of discourse and ideological stances thereafter. One of the most important issues of the Human Mind and Moral Mind theory was its axiological interpretation, which was divided largely into three patterns. One was to interpret the Human Mind and Moral Mind as evil and good respectively (proponents included Cheng Yichuan and Zhu Xi in his early theories), the other one saw them as value-neutral and good (proponents included Zhu Xi, Toegye 退溪, and Yulgok 栗谷), and the last one interpretation held them as pre-evil and pre-good (Dasan 茶山). As the Human Mind and Moral Mind can be seen as a universal human issue, the examination of those patterns in the Confucian tradition would be meaningful for understanding the Human Mind and Moral Mind as a theoretical base in Daesoon Thought. In Daesoon Thought, the Human Mind and Moral Mind are defined as private and public respectively, but no further explanation is provided regarding these items. If we infer by considering the two in the light of the overall ideology and values that Daesoon Jinrihoe pursues, the Human Mind can be said to represent basic biological desires such as clothing, food, and sexual satisfaction all of which are human vital activities needed for the preservation of the human race. The Moral Mind can be seen as a mind that is set upon practicing morality and realizing the ideological aims of 'supporting the nation and comforting the people,' 'vast saving all creatures,' and achieving 'harmony and peace for humankind.' However, the conscience and the selfish mind, which are related axiologically to the Human Mind and the Moral Mind, are defined respectively as good and evil and explained in a relatively systematic way which includes conceptual claims and details on the origin of these aspects of mind. The reason why the discussions of the conscience and selfish mind are more systematically described than the Human Mind and Moral Mind seems to be that issues relating to the conscience and selfish mind are more directly applicable to matters of religious doctrine.