• Publications of The Korean Astronomical Society
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• v.32 no.2
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• pp.367-380
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• 2017

The life and astronomical activity of Lee Deok-Seong (李德星, 1720-1794) was studied using various historical sources, including the astronomical almanac, Seungjeongwon-Ilgi (Daily records of Royal Secretariat of Joseon dynasty), and the Gwansang-Gam's logbooks during Joseon dynasty (A.D. 1392-1910). We present the results of the study including the following main findings. First, from the investigation of Lee's family tree, we find that a number of his relatives were also astronomers, notably Samryeok-Gwan (三曆官, the post of calendrical calculation). Second, we find that he took part in the compilation of an annual astronomical almanac over a period of at least 16 years. His major achievements in the astronomy of the Joseon dynasty were to establish a new method of calendar-making calculation and to bring astronomical materials to the Joseon court through a visit to China. The Joseon dynasty enforced the Shixianli (時憲曆, a Chinese calendar made by Adam Shall) in 1654 without fully understanding the calendar. So an astronomer and an envoy were dispatched to China in order to master the intricacies of the calendar and to learn as much of Western science as was available in that time and place. Lee Deok-Seong worked at the Gwansang-Gam (觀象監, Royal Astronomical Bureau) during the reigns of King Yeongjo (英祖) and Jeongjo (正祖). As best as we can ascertain in relation with the calculations in the Shixian calendar, Lee visited China four times. During his trips and interactions, he learned a new method for calendar-making calculations, and introduced many Western-Chinese astronomical books to Joseon academia. Lee greatly improved the accuracy of calendrical calculations, even while simplifying the calculation process. With these achievements, he finally was promoted to the title of Sungrok-Daebu (崇祿大夫), the third highest grade of royal official. In conclusion, history demonstrates that Lee Deok-Seong was one of the most outstanding astronomers in the late-Joseon dynasty.

• The Journal of the Convergence on Culture Technology
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• v.6 no.4
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• pp.179-186
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• 2020

Wongyo Lee KwangSa (1705~1777) is a scholar and artist who represented an era in the period of change and revival of Korean culture and art in the 18th century. In 1755 (31st Yeongjo), he was transferred to Sinjido due to the Naju Byeokseo Incident, and died in exile for a total of 23 years. He tried to correct the problems of the flow of calligraphy in common writing and the flow of calligraphy in the Joseon Dynasty, and wrote 『Wonkyo Seogyeol』. By realizing an original artistic state that is evaluated as having completed the 'Dongguk Jinche', which is a unique and subjective and self-conscious calligraphic flow of the Korean people who wants to reestablish the essence of calligraphy, it has had an absolute influence on the Honam area. Wonkyo's calligraphy aesthetics are developed into the beauty of ChanggyeongBalsog based on Shimjin of Yangminghak, Yanggangmi of Power of controlling all the stands of brush hair, and Vitality of Push out the brush with all your might. He recognized free sculpting and energetic, muscular strokes as the key to calligraphy, and suggested honing the old tombstones written in JeonYe. Vibrant stroke means that Cheongi naturally permeates in the midst of Samgwa and Gilgok, and the brush is operated with Push out the brush with all your might of Power of controlling all the stands of brush hair. These calligraphy aesthetics radiated sinchae with geungol and singi, and were expressed in Wongyo font, full of vitality as a living creature, pursuing the unique pilgrimage and pilgrimage unique to our nation, revealing the true nature of nature.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.34 no.4
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• pp.26-36
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• 2016

This study aims to identify the place and location of Gasan around Cheonggyecheon in the Joseon Dynasty, and also to examine the current status of their changes or disappearance in the process of modernization. On top of literature research on old document and maps related to dredging of Cheonggyecheon, the field survey to understand the actual status and location of Gasan was conducted. The study contents are like below. First, through old document and maps related to Cheonggyecheon in the Joseon Dynasty, the contents and records related to Gasan around Cheonggyecheon were selected. Such Gasan were mainly built up by dredging work of branch/streamlet in the era of King Sejong, and also the large-scale dredging during the period of King Yeongjo. Second, the location of Gasan and forest around Cheonggyecheon shown in old maps was understood. With Ogansumun(Five-arched Floodgates) as the center, they were constructed on both hills of Cheonggyecheon inside/outside of the capital city, and its surrounding branches. Third, based on the measures to create a scale map based on Susunjeondo, the location of Gasan on old maps was found on the current map, and then the current status of places expressed as Gasan was surveyed. In the results of the study, even though most of the Gasan built up around Cheonggyecheon in the Joseon Dynasty have disappeared by the urban development performed since the end of 19th century, still, there are some remains left.

• Journal of the Korean Wood Science and Technology
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• v.46 no.3
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• pp.278-284
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• 2018

This study is for species identification for each structure member such as Pillar, Bo, Changbang, Dori, Jangyeo, Judu, Donjaju, Chunyeo, Guitle, and Jongdae, of Pungnammun Gate (Treasure 308). Jeonju is the birthplace of Joseon Dynasty and Pungnammun Gate was the southern gate of old Jeonjueupseong which was walled town. Provincial Governor of Koryeo Dynasty, Yu Gyeong Choi built Jeonjubuseong and four gates at all cardinal points in 1388. And the gate was burnt down by Jeongyujaeran (war with Japan in 1597). It was rebuilt by King Yeongjo (Joseon Dynasty) in 1734 and renamed 'Pungnammun' after 34 years. It was designated for Treasure 308 for its unique style of architecture and historic values in 1963. In this study, all of wooden structure members were Pinus spp.. This result was matched for the result of major species for wooden building of late Joseon Dynasty. It can be used to complete database for architecture of Castle's Gate and help for restoration of cultural heritage in the future.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.75-109
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• 2018

This paper explains how the exile experience and the writer's consciousness were presented in Namhaemungyeonrok and Bukgwannojeongrok, both written by Yu, Eui-yang in the 18th century. He was banished to Namhae island and Jongseong because of the King Yeongjo's anger. The author composed his writings by presenting historic events and tales related to the places he was passing, and by presenting poems as well. It means that the author tried to understand these places through history and literary works. Moreover he presented in detail, the lives of people living in the places of his exile. It shows how he tried to understand and recognize their lives as they themselves did. In addition, focusing on the relationships and conversations with the people from each place, the author described his life in exile. There are some reasons he presented his exile experience in the ways mentioned above. First, he was a government official and a writer. Second, as the reason for his banishment was not very significant, he felt relaxed more or less. Last, by focusing on his journey and the place of his exile, he was able to forget the agony he was facing to some degree.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.52-69
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• 2012

This paper attempts to analyze the inner and outer structure of royal tombs that were built during the Joseon Period. This analysis is based on the relevant historical records and they were restored through visual composition in order to compare the features of Joseon royal tombs with those of Goryeo royal tombs and common tombs of the Joseon Period. Royal tombs of the Joseon Dynasty are structurally solid and contain a variety of artistic ornaments that symbolize guardian deities both inside and outside to protect the owners of the tombs for a long time. According to historical records such as Sejong sillok oryeui (Five Rites of State from the Annals of King Sejong) and Gukjo oryeui (Five Rites of State), it is presumed that the inner structure of royal tombs dating back to the early Joseon Period consisted of a stone chamber and that the byeongpungseok and nanganseok were built outside of the tomb. However, ever since King Sejo left it in his will not to make a stone chamber in his tomb, the royal tombs began to follow a new pattern, a burial pit outside the coffin filled with lime powder. Gukjo sangnye bopyeon (Supplement Book of the State Funeral Rites), which was compiled during the reign of King Yeongjo, is a book that shows how the royal tombs were formed in the late Joseon Period. The book explains in detail how lime powder was used to fill the burial pit of royal tombs. The byeongpungseok used during the late Joseon Period were engraved with peony flowers, while those previously made were engraved with twelve spirit warriors. Peony designs were frequently used to decorate the items of royal families, and the use of peony designs in tombs reflects the idea of regarding the royal tombs as an everyday living space for the deceased.

• (The)Study of the Eastern Classic
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• no.72
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• pp.265-298
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• 2018

This paper examines the contents and meaning of the education reform theory among the social reform theory of Wie Baek-gyu(1727~1798), a representative Confucian scholar of Honam in the 18th century, and suggests the moral educational implications of his educational reform theory. Wie Baek-gyu, who lived through the Yeongjo and Jeongjo eras, diagnosed the contradictions and problems of society at that time as the absence of morality. And emphasized the reform of school education as a center of ways to overcome social disruption. The educational reform theory he envisioned was to systematize the process from child education to higher education centered on the system reorganization of the school, and to formulate school education in conjunction with the selection of talent. He emphasized the cultivation and practice of moral character in the course of admission and curriculum of the school, and suggested a system that reflects the opinions of the local people in the admission process, thereby establishing the school as the center of the local society. His educational reform theory, which embodies the school system based on moral education and further shapes the school system and educational contents as the center of edification and recruitment of talented people, is a big indication of the curriculum of the current moral curriculum that emphasizes the cultivation and practice of inner morality based on personality education. In this paper, I summarized and reviewed the general contents of his perception of the times and social reform theory, the diagnosis of the educational reality that is the basis of his educational reform theory, and the specific contents of the education reform theory. Based on this, I presented the meaning to the current moral and curriculum.

• (The)Study of the Eastern Classic
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• no.33
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• pp.159-191
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• 2008

This study aims to look into the three-dimensional characteristics of Euniljisa (a scholar who lived in a hidden place) demonstrated in the poems of Myeongam Jeong-Sik (1683-1746, the 9th year of King Sukjong to the 22nd year of King Yeongjo), who was a scholar in the region of Yeongnam in the 18th century. Myeongam Jeongsik had a very righteous aspect in terms of integrity. He was born about 40 years after the Ching Dynasty was established. However, as shown in his pen name of 'Myeongam', he still used the Ming Dynasty as a subject of adoration and reverence, and he lived as an integral man of scholarly virtue in seclusion while refusing to have a government post during his lifetime. In his poems, there may be various discussions, but this study focused on following two aspects. First, the study reviewed his attitude toward the world, that is a retiring attitude, in looking into his works. Second, the study did not merely keep the existing two-dimensional perspective in simply reviewing a hermitage poem in the analyzing of a poem. Instead, the study attempted a three-dimensional review in seeking to see whether three items involving the fidelity and integrity of a dignified and daring person (a person who does not care about worldly views), the ambivalent emotion of Jo Wul reflected in the poem, and the delicate description and the expression of emotions, are placed in a serial relationship.

• (The)Study of the Eastern Classic
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• no.62
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• pp.9-35
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• 2016

This study examined Songgye Na-sik's(松桂懶湜, 1684~1765) literary world based on Priest Songgye's Anthology(松桂大禪師文集). In consideration of the insufficiencies of the only previous study on Songgye's literature, this study was focused on his ideological character and its historicity, the trend of literary exchange in the Buddhist circle, and the literary geographical aspect of his literature. Priest Songgye was the head of the Bonghwa-sa Temple in Andong during the years under the rule of Kings Sukjong and Yeongjo, and learned from Hwanseong Ji-ahn(喚醒志安, 1664~1729) and Nakam Eui-nul(落巖義訥, 1666~1737). The priest did not have many students under him nor leave numerous writings. In the process of the development of the Buddhist doctrines in the late Joseon Dynasty, however, he completed the scripture learning courses faithfully and laid the ground of his philosophy. In addition, the afterword of Hwaeomgyeongchilcheogupumhoipummok (華嚴經七處九會品目跋) shows that he compiled the book under his teacher's instruction. What is more, he is known to have devoted himself to belief in the Pure Land in his late years. Given these backgrounds, the priest's life, writings, and ideological tendencies pursued all of Zen, Hwaeom, and the Pure Land together, and at the same time, reflected the characteristics of Korean Buddhism in the 18th century. The priest steadily cultivated himself in poetry and established his own literary world, and all the outcomes were fully reflected in his anthology. Priest Songgye walked the road of a learner throughout his lifetime but, on the other hand, he established his identity as a literary man in the specific time and space of Andong, Yeongnam in the late Joseon Dynasty.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.35 no.3
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• pp.22-31
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• 2017

The purpose of this study is to illuminate historical sensitivity and design in the days of the Joseon era and examines the phenomenon of acculturation as revealed in the planting of Sophora japonica and Zelkova serrata in the garden grove by looking into the purpose underlying the construction, formative intention and the process of change in Pohang's Chirinjeong wonlim. Chirinjeong, also called Sanggaejeong(雙槐亭) after the fact that two Zelkova serrata trees were planted there, is a hermit pavilion in Sa-il village, Chogok-ri, built in the 9th year of King Taejong(1409) by Jang, Pyo(張彪, 1349~?) of an officer of bureaucratic origin toward the end of the Goryeo Dynasty, the Chirinjeong garden grove is an element essential to Chogok, the 3rd Gok of Sanggaegoogok(雙溪九曲). The wonlim of Chirinjeong is divided into the pavilion section composed of the entrance area, Chirinjeong, composed of Zelkova serrata and Sophora japonica, and the pond section composed of a quadrangular pond and island(方池方島), and Lagerstroemia indica. In view of the intent of the name Chirinjeong or of the fact that the pavilion was named based on that the royal seal string was hung on the Sanggwaesoo(雙槐樹) or two Zelkova serrata trees, it is reasonable to view it as Zelkova serrata trees having been planted early in the days of the Joseon Dynasty and those additionally planted later on that symbolizes the position of the three nobles and the Sophora japonica. In addition, in spite of the fact that the type of trees supplementarily planted in the 21st year of King Yeongjo(1745) is known as Sophora japonica, it is impossible to rule out the possibility of the tree planted outside of Chirinjeong being Zelkova serrata. In short, the three Zelkova serrata trees planted along with Sophora japonica must certainly be evidence that Zelkova serrata planted along with Sophora japonica in Chirinjeong wonlim indicates that the off spring of the Indong Jang family could tell the difference between Sophora japonica and Zelkova serrata. In the recognition process of Zelkova serrata trees finding their way into Korea, it was known as Zelkova serrata on the one hand and as Sophora japonica on the other, and the former, which enjoys a comparative advantage over in terms of the easiness with which to purchase, growth speed and possibility of growing into a long-lived tree was interchanged with Zelkova serrata, a case of acculturation as manifested in the planting of Sophora japonica in the Chirinjeong garden grove.