• Journal of the Korean BIBLIA Society for library and Information Science
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• v.2 no.1
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• pp.236-265
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• 1974

The study is to trace the origin of the Hongmunkwan ana discuss its development and roles assigned in each succeeding stages of the history. The Hongmunkwan lived a long life through Koryo and Yi dynasties. It was a multi-functioned institution designed as a royal library, an educational institution, and a political reference center. Prior to the Hongmunkwan, there were some established institution with similar functions to its ones during the Three-Kingdom Era. One of such kind was the Sungmunkwan(崇文館), which was eventually renamed the Hongmunkwan by King Songjong(成宗) of Koryo in 995, and a distinguished scholar-minister was appointed at the position of directorship for management of the now status-raised institution where state documents and books were housed. The Hongmunkwan experienced some reforms during its long life. In 1420, King Sejong(世宗) of Yi Dynasty founded the Jipyonjon(集賢殿) within the royal palace in place of the Hongmunkwan. The Jipyonjon was an innovated Hongmunkwan where many scriptures were stored and distinguished scholars and officials studied on them, sometimes delivering lectures to the king. King Sejo(世祖) abolished the Jipyonjon in his second year(1456) and reestablished the Hongmunkwan designed as a royal library in place of the former in his ninth year. King Songjong(成宗) in his 10th year (1479) of the reign, reformed the Yemunkwan(藝文館), which existed from the beginning of the Yi dynasty, by extending its functions and afterwards absorbed it into the Hongmunkwan together with the functions of the former Jibhyonjon which were included in the Yemunkwan. He founded another Yemunkwan which had the roles of drafings and descriptions of royal decrees. In the 10th year (1504) of Yonsankun(燕山君), the Hongmunkwan was abolished and instead of it the Jindokchong(進讀廳) was founded with less authority and functions. But shortly after that, King Jungjong(中宗) refounded the Hongmunkwan with the same scale, same authority and same functions as the former, one. As the Hongmunkwan also had a function of the royal library it collected and kept numerous books and writings in it. Some books and writings of the Hongmunkwan were composed of those which had been transmitted from the Koryo Dynasty and the others were composed of those which had been collected in the country or purchased by the trade with China in the Yi dynasty. Also newly-compiled important books in the country were reprinted and one of them were send to the Hongmunkwan. In the 8th year (1784) of King Jongjo(正祖), the history of the Hongmunkwan, entitled the Hongmunkwanji(弘文館志), was written and editioned by the royal decree and it was reeditioned the 7th year (1870) of King Kojong(高宗). The Hongmunkwan was absorbed into the Kyujanggak(奎章閣) in 1907.

• Journal of the Korean Society of Clothing and Textiles
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• v.11 no.2 s.24
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• pp.37-55
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• 1987

Pasul (Herein after referred to Korean-styled Pasul) to cover up the secrets, which has originated from Bool-an original mode of clothes is to put around a belt with a kind of towel. With the development of culture, it has been handed down the parts of ornamental and symbolic functions, losted its particular and original one. In general, we cannot exactly show when the Pasul has been used as a ritual dress, but, dare to maintain in this thesis, which has been used in Koguryu era. This thesis is summarized as follows: 1. The Bool, which is the first dress of all has its origin in the prehistory, and gradually has developed to a ceremonial dress with the help of man's intelligence. 2. Korean-styled Pasul has continuously been handed down from generation to generation (to adding up, from Koguryu era to Yi dynasty). Today, the color of the Pasul is known as a pink one, but I, herein, would like to refer that king Kojong in Yi dynasty had on a yellow-colored Pasul. 3. With becoming to be a form of ceremonial dress, the Bool has become to be complicated in style. For example, in the Koguryu era, the style is in the form of 'U,' and in Koryu era, it is the echelon formation tinting a pink color and weaving a mountain and flare shaped designs, and its dimension, the upper is one ja (a ja means a unit of length, 0.33 M), the lower, two ja, its length three ja. The Bool of Yi dynasty tints a pink color, and weaves a seaweeds, rices, axes and shaped designs. The Pasul which King Kojong in Yi dynasty put in, was a yellow-colored one weaving dragons and fire shaped design. 4. The Pasul is a ceremonial dress used a ritual or court dress. The purposes of wearing it are to distinguish the upper from the lower classes, to make them abide by regulations, and to respect courtesy. Accordingly, the Pasul. as the dress for special occassions does make us review the old and learn the new. 5. The reason that Pasul has been handed down are: 1) richness and fecundity. 2) symbol mark to represent classicalism. 3) to symbolize the authority by putting on it, for it is necessary to distinguish the upper from the lower classes along with the class consciousness in society. 6. On the basis of the study, the Pasul transition is to be handed down the function of the ornament and symbol. after losted its original functions, with the development of culture.

• The International Journal of Costume Culture
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• v.9 no.2
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• pp.125-132
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• 2006

This Study in order to review the history of our children's costumes, this study examined the socio-cultural background of Chosun dynasty and then, reviewed children's costumes comprehensively during that period according to their considerations, kinds, colors and patterns. In addition, this study explored the possibility of making use of the characteristics of children's costumes during Chosun dynasty, since it was perceived that if our children should be dressed in a traditional costume designed with some traditional costume characteristics and ornaments, our tradition would be enlivened in their life and spirit. It is results can be summed up as follows; Our traditional costumes consisted basically of Yu(襦), Go(袴). Sang(裳) and Po(袍) and additionally of Headgear(冠帽), Dae(帶), Hwa(靴) or Yi and Beosun, which must prove that the Korean people is cultural people. Our ancestors were dressed first in Yu(襦), Go(袴). Sang(裳) and Po(袍) to be supported by dae(帶). Our traditional costume style was 'front adjustment' or otherwise, left or right adjustment. Commoners' costumes would change after the series of foreign invasions and again during mid-late Chosun dynasty. During the period of King Sukjong, Jeogori was far shorter and smaller, while China was more diversified and voluminous enough to look like a jar.

• Korean Journal of Child Studies
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• v.10 no.2
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• pp.1-18
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• 1989

This documentary study explored the stages of human development and education in the Choson Dynasty with the use of "Non Eu, Ye Gi, So Hak, Tae Gyo Sin Gi, and Dong Yi Bo Gam. The findings were compared with Western writings of a comparable period. It was found that education in the Choson Dynasty was largely concerned with mental attitude and conduct in ordinary life (education for manners and living). Education claimed to stand for unity of knowledge and behavior. It was founded on a Confucian view of education with a saint as the ideal model to be emulated. In the early years, home influence was emphasized. This was later replaced by institutional education. Additional education frequently extended to ten years and even forty or more years for the development of leaders. Based on the above findings. It was concluded that (1) the Western stages of human development exemplified by the Puritans and by Rousseau were concerned only with progressive changes from the postnatal stage to adolescence but the stages or the Choson Dynasty applied to the entire life span, from prenatal life through old age: (2) the developmental stages of males and females were defined differently as a result of differences in educational contents and sex-role distinctions: (3) life span educational objectives were Confucian and the preparatory stages were long coming to fruition in late senescence: and (4) although education was centered on manners and based on Confucianism, much of human development in the Choson Dynasty corresponds to that of modern times.

• Journal of the Korean Home Economics Association
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• v.19 no.2
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• pp.123-133
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• 1981

If we are to define that the traditional costume is a comprehensive expression of the culture, thoughts, and arts of a country, it is needless to say that the traditional costume would have always reflected the social and cultural aspects of the times. In order words, the cultural contemplation of a certain people at some point the history is only possible when we observe the distintive features of the costume worn by the people of respective times. Although the Korean people had the native costume of its own from the times of the Ancient Choson to the Three Kingdoms of Koguryo, Paekche, and Silla, the Chinese influence on Korean traditional costume became somewhat pronounced ever since the Silla strenghtened the political ties with the T'ang dynasty in China, and it came to a climax when the dual structure in Korean native costume, being compounded with the Chinese touch, continued to be prevailed from the era of the Unified Silla to the Koryo and throughout the succeeding Yi dynasty, thereby copying the typical aspects of Chinese pattern in clothing and dresses worn by the ruling classes, namely the goverment officials including the Kings. Therefore, it is our aim to study the pattern of Chinese influence on our traditional costume, as well as social and cultural aspects by way of contrasting and comparing our official outfit system, which had been developing in dualism since the era of the Unified Silla, with that of China, and to trace in part the Korean traditional costume. In comparing our traditional official outfit system with that of China, we have basically concentrated on the comparison of the official outfit systems during the periods of the Three Kingdoms, the Koryo, and The Yi dynasty with that of corresponding era of Chinese history, namely the dynasties of T'ang, Sung, and Ming, and followed the documentary records for the comparison. Koreans had fallen into the practice of worshipping the powerful in China and begun to adopt the culture and institutions of the T'ang dynasty since the founding of the Unified Silla. From this time forth, Korean people started to wear the clothes in Chinese style. The style of clothing during the period of the Koryo Kingdom was deeply influenced by that of the T'ang and Sung dynasties in China, and it was also under the influenced of the Yuan dynasty(dynasty established by the Mongols) at one time, because of the Koryo's subordinative position to the Yuan. At the close of the Koryo dynasty, the King Kongmin ordered the stoppage on the use of 'Ji-Joung', the name of an era for the Yuan dynasty, in May of the eighteenth year of his rule in order to have the royal authority recognized by a newly rising power dominating the Chinese continent, the Mind. Kind Kongmin presented a memorial, repaying a kindness to the Emperor T'aejo of the Ming dynasty in celebration of his enthronement and requested that the emperor choose an official outfit, thereby the Chinese influence being converted to that of the Ming. As a matter of course, the Chinese influence deepened all the more during the era of the Yi dynasty coupled with the forces of the toadyic ideology of worshipping the China, dominant current of the times, and the entire costume, from the imperial crown and robe to the official outfit system of government officials, such as official uniforms, ordinary clothes, sacrificial robes, and court dresses followed the Chinese style in their design. Koreans did not have the opportunity of developing the official outfit system on its own and they just wore the official outfit designated on separate occasions by the emperors of China, whenever the changes in dynasty occurred in the continent. Especially, the Chinese influence had greatly affected in leading our consciousness on the traditional costume to the consciousness of the class and authority. Judging from the results, Koreans had been attaching weight to the formulation of the traditional outfit system for the ruling classes in all respective times of the history and the formulation of the system was nothing more than the simple following of the Chinese system.

• Journal of Korean Medical classics
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• v.24 no.4
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• pp.9-21
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• 2011

Mankind spends a third of it's lifetime sleeping. Sleep deficiency can cause several psychological and physical complications - as well as death - if prolonged over extended periods. Therefore, sleep is a substantial part of life and essential to the preservation of human-life. In modern society, human-beings are having more difficulty with sleep than ever before. Consequently, the need for medical research on sleep has increased as well. There are no studies in current western medicine that focuses entirely on sleep alone. However, there have been ongoing research by traditional eastern medicine on sleep and sleep-related-dysfunctions since ancient times which has yielded diverse results. Undertaken a study of the sleep and sleep-related-dysfunction in traditional medicine of East-asia, I have summarized my studies into the following. 1. From ancient china to the age of the warring state(戰國時代) - ground on few data that we can get - humans have a simple and rough cognizance of sleep and sleep-related- dysfunction. But people are little removed from shamanism yet. 2. After Han(漢) dynasty, in "Huang Di Nei Jing(黃帝內經)" and "Shang Han Lun(傷寒論)" and "Jin Gui Yao Lue(金匱要略)", people present a basic physiology and pathology of sleep. 3. The theory has improved repeatedly in quality and quantity through "Zhen Jiu Jia Yi Jing(針灸甲乙經)" of Huang Fu Mi(皇甫謐) of Jin(晉) dynasty, "Bei Ji Qian Jin Yao Fang(備急千金要方)" of Sun Si Miao(孫思邈) of Tang(唐) dynasty to "Tai Ping Sheng Hui Fang(太平聖惠方)" of Song(宋) dynasty.

• Journal of the Korean Professional Engineers Association
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• v.19 no.4
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• pp.22-29
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• 1986

1) The recipe for tea is to mix tea leaves or tea buds with odorous pharmaceuctial materials, which are boiled and drunk, addition of honey only to that odorous pharmaceutical meterials without adding tea buds to that can be used. 2) Viewed from the part of tea plant the fruit of it accoupies most. The cereal does as much. 3) what we have referred to from the records on this subject are "Guogapylyong" which is of the yuan dynasty and "Jeungbo-Salymkeongje" which is of the Yi dynasty, based on which no trace of pure tea can be found but odorous pharmaceutical kinds of tea only were widely spread. 4) The characteristics of tea are to help make stomach strong, mind cleared, the lungs copious, counteract, and quench thirstiness. The tea help build liver as well as bring about health. 5) As a result of sense test, those kinds of tea were much better than contemporary kinds of teas as far as flovor and sweetness are concerned. Those teas had complex tastes, while teas of to day have simple one. 6) Because the history not so clear before the periods of Unified Sila that the recordings of teas are rare, we can hardly know about tea. Our ancestors really began to drink teas from the period of Unified Sila on. This country turning to the Koryo dynasty, tea drinking manner began to prevail so much that drinking tea became a ceremony. Daring the Yi dynasty it was much camplicated to make and boil the leaf tea. As a result of the previous fact pure tea came to have disappeared and odorous pharmaceutical became prevailent. 7) For value of exploiting Kungjuk tea (ginger tea seasoned with phyllostachy and addition of honeyl) was the highest among many. The worth of developing all the teas among all the beverages was regarded as that high of 51%, while even the tea regarded as worthless obtained 4％ of support, which is the lowest.

• Publications of The Korean Astronomical Society
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• v.31 no.3
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• pp.77-85
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• 2016

We study the manufacturers of the astronomical instruments invented as part of the so-called Ganui-Dae (astronomical platform) project in the reign of King Sejong (1418-1450) of the Joseon dynasty. The main purpose of this project was to compile the Chiljeongsan-Naepyeon, a Korean calendar, that lasted for 5.5 years from 1432 to 1438. Through this project, a total of 17 astronomical instruments such as the armillary sphere, celestial globe, and auto-striking clepsydra were developed. It is generally known that most of them were manufactured by Lee Cheon (李蕆, 1376-1451) and Jang Yeong-Sil (蔣英實, fl. 1423-1442). In this study, we investigate the accounts of the Veritable Records of King Sejong, Munjong, and Sejo, focusing on the inscription written out to memorize the completion of the Ganui-Dae project. We found that at least 12 persons took part in manufacturing the astronomical instruments of the Ganui-Dae project. Lee Cheon was involved in the production of four instruments, while Jang Yeong-Sil was involved in two; therefore, it seems that the achievement of Jang Yeong-Sil was overestimated. We also found that Jeong Cho (鄭招, ?-1434) was a scientist and Lee Cheon was an engineer in the early phase of the Ganui-Dae project, while King Sejong and Yi Sun-Ji (李純之, 1406-1465) played major role in the late phase. According to our study, King Sejong and Yi Sun-Ji were involved in the production of at least seven and five instruments, respectively. In conclusion, we believe that this study will be helpful to understand the practical manufacturers of the astronomical instruments invented during the Ganui-Dae project in the Joseon dynasty.

• (The)Study of the Eastern Classic
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• no.59
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• pp.57-92
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• 2015

This study looked into the process by which Haseo(河西) Kim In-hoo(金麟厚:1510~1560), a neo-confucian scholar of mid Joseon Dynasty, was recognized and adored as an inheritor of traditional academic genealogy of neo-confucianism of Joseon Dynasty. I intended to examine the process of personal embodiment affected or excluded in certain manners by various materials covering the lifetime of bygone persons based on the process of such embodiment. The part related to childhood of Haseo was arranged newly to highlight solid relationship between Kim In-hoo and King Injong(仁宗). That was because Kim In-hoo raised the issue of loyalty and fidelity, one of the most important and most contentious issues at that time, in connection with reinstatement of GimyoSarim(己卯士林, progressive political faction with young officials), and King Injong was the king who reinstated Gimyo Sarim. That played a decisive role in establishing the image of Haseo, a classical scholar with unwavering integrity and loyalty. During the Late Joseon Dynasty, canonization of Haseo was made under the leadership of King Jeongjo(正祖) and Seoin(西人) in royal court. In the 17th century, Seoin scholars revised the materials related to lifetime of Kim In-hoo in various way and proofread and published the collection of literary works by Kim In-hoo. That aimed to establish scholastic system associated with Seoin and legitimacy of study as pursued by Seoin. This made progress with adoration towards scholars affiliated with Seoin, including Yulgok(栗谷) Lee Yi(李珥). Finally, King Jeongjo showed strong intention to take the lead as sovereign in the process while Haseo was canonized into national academy in the 18th century. That came from the desire to solidify his status as a teacher who took pride in taking responsibility for the dynasty's authentic study, as well as the king heading the dynasty politically.

• Journal of Korean Medical classics
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• v.28 no.1
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• pp.35-53
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• 2015

Objectives : In order to find how reference books of Yi Xue Ru Men reflect the classification and criterion for low back pain(LBP). Methods : From reference books of Yi Xue Ru Men, select the texts on classification and criterion for LBP. Results : According to the causes of LBP, Chao Yuan Fang(巢元方) in Sui Dynasty assorted to 5 types of LBP at the very first. Chen Wu Ze(陳無擇) in Song Dynasty made 7 divisions by external, internal, and non-external, non-internal causes. According to the pulse of LBP, Yan Yong He(嚴用和) first categorized 4 groups, Zhu Zhen Heng(朱震亨) added another 4 groups. Aside from this standard, Zhu(朱震亨) adopted the cause standard. Depending on Yunqi(運氣), Lou Ying(樓英) classified 5 types. But his classification had been not adopted by any TCM books. According to symptom of 6 varieties(六變), Zhang Jie Bin(張介賓) assorted external(表), internal(裏), deficiency(虛), sufficiency(實), cold(寒) and heat(熱), add 2 groups besides them. But his categorization did not reflect Yi Xue Ru Men. Li Chan(李梴), the author of this book chose causes and pulse classification standards that Zhu Zhen Heng had adopt. Conclusions : In the side of classification and criterion for LBP, Li Chan first divided 2 group, external and internal injury. After it he subdivided both groups to 10 subgroup. His classification is similar to Chen(陳無擇)'s, but actually followed the classification for external and internal injury that was invented by Li Dong Yuan(李東垣).