• 디자인학연구
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• 제2권1호
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• pp.43-62
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• 1989

The luxury is the expression of human being's ornament instinct. In this study, in order to grasp the moulding system of the Korean's personal ornaments, the process of luxury prohibition was reviewed to search for to which direction the ornaments developed in the frame of the prohibited style connected closely to the character of the personal ornaments. The proiod was fixed from the old society to the late Chosun dynasty era. The beginning of the luxury in Korea seems to be the start of the luxury burial at the time of funeral in the age of Koguryo., In the era of Koguryo, 10th year of King Dongmyung (B. C. 28), in the era of Baekje, 27th year of King Koi(260), the prohibition of dress regulation and the style of dress were conducted. The prohibition of personal ornaments in Silla was started from King Bup:Heung, and in the 9th year of King Heung-Duk, the prohibition was conducted in order to correct the luxury of the nobles and set up the social discipline. In the 11 th of King Il-Sung-Ni-Sa-Kum, the use of gold, silver and jade was prohibited in the civilian circles. The prohibition of Silla was succeeded to Koryo era, and in the 7th year of King Kwangjong(956), the system of Baekgwan Gongbok(uniform for government officials) was set up, and the system of Sasek Gongbok(four color official uniform) was set up in the 11 th year of the same King, and the prohibition of the personal ornaments such as crown and band is considred to have been conducted. The prohibition of gold and silver was conducted in the first year of King Sungjong(982), and in the 4th year of King Chungryul(l260), the order of wearing the dress and hat in accordance with the Yusan dynasty and the Mongolian customs were widely circulated in the royal court and vivilian circles. The strong influence of Mongolia made the taste of the traditional personal ornaments laste. The personal ornaments were used for the nobles until the age of the Unified Sillar but even the common people could use them in case they were rich, and such a circumstances made the use of foreign goods inflated. The prohibition of Koryo era was aimed at the prohibition of the foreign goods of luxury, and the classification of the social status.In the age of Chosun Dynasty, the production of gold and silver was feeble indeed but the oute reason of the prohibition was to eradicate the luxurious tendency, elevate the custom of eradicate the luxurious tendency, elevate the custom of thrift, and moreover, the gold, silver and jade were no the products of Korea and the prohibition was conducted but the true reason was afor the tribute tt China and the classification of status. The prohibition of Chosun dynasty was conducted first in the June of the 3rd year of King Taejo The major contents of prohibition was no use of gold, silver and jade, coral, agate, amber, etc. of th, wives of the Dang-Sang-Kwan (Court Nobleman) or their sons and daughters, and the same pheno menon was common even at the time of marriage. The people engaged in the secret trade there of wert beheaded. The personal ornaments in the prohibition were the pendent trinket, Binyo (crossbar) ceremonial ornamental hat, ring, earring, ornamental knife, hat string, hat ornament, belt, etc. Thl luxurious marriage expenses out of the luxury was severe, and lose of the marriageable age because 0 non-preparing the marriage goods was the national evil. The prohibition oC luxury was hard to bt kept to the nobles or rich people, the same as old days and present days. The prohibition of th{ luxury and personal ornaments of Korea had nothing to do with the commons, and it was limited tc the nobles and rich people. The prohibition was aimed to cultivating the custom of frugality by eradicating the luxurious atmosphere, but it was chiefly due to the tribute to the China and tht discrimination of the. status. We can say that the recent personal ornament was the flower of handi craft industry bloomed in the prohibition and regulation.

• 한국중재학회지:중재연구
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• 제17권3호
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• pp.31-56
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• 2007

The purpose of this thesis lies on building the foundation for the further activation of trade among the Northeast Asian countries such as South Korea, Japan, China, Russia, and North Korea through an analytical comparison of their arbitration systems. Further activation of trade cannot be reached without previously building safety measures on the negotiation of exports, the control on defective imported merchandise, the returns on investments, and the stable management of businesses. Throughout this thesis an analytical comparison of these five countries' most important areas on arbitration will be carried out. These areas are the arbitration laws and organizations; the structures of the laws; scope of arbitration; form of arbitration agreement, appointment of arbitratiors, place of arbitration, hearing, court assistance in taking evidence, governing law, decision making by panel of arbitrators, form and contents of awards, effective of award, recourse against award, recognition and enforcement of awards. etc. It was found in each of the areas cases to be identical, similar or verydifferent; also, cases unable to arbitrate. This phenomenon was found to occur due to the differences in political and economic systems and perception of arbitration among these countries. Additionally, this thesis points out what should each country do for its integration. It is also suggested the organization of a common arbitration research body to continue the efforts for raising the awareness, building trust, and mutual recognition among the countries to ultimately create a common arbitration system. Lastly, it is a personal will that this thesis will serve as the starting point for in depth researches in each of the presented areas.

• 대한가정학회지
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• 제44권1호
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• pp.131-138
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• 2006

The yanggwan is a striped headpiece for civil and military officials worn with jebok, a costume for the royal ancestral worship ceremony, or jobok, a ceremonial costume for the courtier. It was called a jegwan when it was worn with a jebok. The geumgwan and jegwan are of the same style but the geumgwan has a gilded band and backside and the jegwan is mostly lacquered. The yanggwan was worn first with the jebok by the officials, both of which were received from the Chinese Ming dynasty in the 19th year of the King Gongmin's reign during the Goryeo period. The royal crown and court clothing system was two grades lower than the standard clothing code of the Ming dynasty of China. In the Joseon dynasty, the oyanggwan worn by the highest grade officials had five-stripes but was later replaced during the Daehan Empire by the seven-striped chilyanggwan used by Ming dynasty officials. Oyanggwans make up the majority of the surviving examples of these headpieces, with the exception of the six-striped yukyanggwan of Chung In-hak (1839-1919), the Minister of Justice, which originated in the Daehan Empire and whose owner is definitively known. The gilt portion of this yukyanggwan is finely engraved in relief with a bird, flower and tendril motif. The yukyanggwan is topped by a decorative bird ornament, called a jeongkkot. EDSS spectrum analysis of the gold plating reveals a composition of 51.32% gold and 10.34% silver. The yanggwan is composed of bamboo, mulberry paper and silk crepe. The black portions are lacquered. The individual yang is made with twisted mulberry paper.

• 복식
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• 제22권
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• pp.205-224
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• 1994

It was aimed to study the costume of Koryo dynasty based upon the thirty pictures of Bud-dha to hang on the wall among the existing Buddist paintings. The costume to study were made about 64 years during the King Chung-yol(1286) to the King Chung-jong(1350) which style was mostly related in Won Dynasty. 가) Men's wear ; 1. Hair style and hair dress ; Man tied up a top knot and they put on the hat such as a Kuan Kun and Mo. The young boys binds his hair up one, two, and three knot-s, and tied up with a hair ribbon, A kinds of Kuan-mo were Mine-lu-kuan Yuan-yu-kuan, Nong-kuan, Hae-chi-kuan Pok-du Yun-wha-kuan Yip-mo- and Tu-ku(Helmeto) 2. clothes ; 1) Colour of Koryo King's Mien-ku Kuan costume was not agree with blue and reddish black colour which was used in Yo, Song, Kum and Won Dynasty, however black and greenhish blue colour was agreed with. 2) The king wore T'ung-t'ien-kuan(Yuan-yu-kuan) and the government officials wore Chin-hien-kuan Hae-chi-kuan and Nong-kuan as a court dress. In general the king and the Crown Prince wore a hats which was used in T'ung-t'ien system however sometimes they wore small hats which was cited in literature. 3) Gate guard and upper garment wore colourful costume figured gold colour pattern which was distin-gtive costume system of Koryo. 4) A monk wore big sleeve long skirt big sleeve long jacket long skirt and shoulder scar-f full shoulder scarf or right hand shoulder opened scarf. 5) The Soldiers wore helmet shoulder or scarf pee-back hung-kap, pok-kap, yang-dan-g-kap we-yu-kap kun-kap, and boots and they carried arms. 6) The young boys wore scarf, loin cloth, long skirt, belt neckless, wan-silk, boots and foots wear and wristless. 나) Women's wear ; 1. Hair style and hairs and tied up with a hair ribbon and wore precious ston decorated hair dress wheel shape hair dress pan shaped head dress handkerchif covered hair dress decorated precious stone hair pin silk chippon made of head dress muf-fler shaped hairdress. Boots mocasin hae lee, suk and sandle wored as a shoes depends on the classes. They wore neckless, earing wres-tless and wan-pu-sik. 2. Closthe 1) High rank lade's wore un-kyun attached jacket and jacket sleeves decorated pleats and pleats decorated long skirt apron back apron knot belt, scarf this type is the same with Dang Dynasty five dynasty of china Song, Kum Won, Myung Dynasty and our cos-tume of Poe-hae, and Shilla Dynasty.

• 복식
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• 제26권
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• pp.221-232
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• 1995

It was aimed to study the costume of Koryo dynasty based upon the one hundred and thirty four pictures of the engraved painting on the wood. The costume to study were made about 400 years during the King Mok-jong(1006) to the forth year of the king Wu based upon the Avatamaka Sutra and Pulsul-Yaesu 가) Men's wear 1. Hair style and hair dress ; Man tied up a top knot and they put on the hat such as a Kuan, Kun, and Mo. The young boys binds his hair up one, two, and three knots. 2. Clothes : 1) King wore an uniform of Mien-lu Kuan system. 2) The Crown Prince and high rank officials wore Yuan-yu-Kuan Won-jung-po-ju-Kuan, Sa-bang-Kuan, Yun-wha-Kuan and montain shape Po-ju-Kuan as a court dress. 3) Officials put on the Pok-du as an official dress and Won-jung-ip-mo, Kun and Mo as an everyday dress, the monk put on the diamond shape Do-kuan and Du-kun and the soldier put on the Helmet. Costume system of man was as follows ; They wore exchanged shape collar, big sleeve jacket, long skirt, apron, hanging precious stone big belt as a Mien-pok. 4) The soldiers wore helmet, Keun-Kap, Scarf, Pee-Bak, Hung-Kap, Pok-Kap, Yang-Dang-Kap, We-Yo-Kap, Kum-Kap, and caries arms. Lower-level officials wore Pe-Bal, Kun-Mo, gae, won-leung, very small sleve jacket, a long coat reaching up to the knee length, slacks, belt, loin cloth and apron. 5) Children's bind their hair up angle shape and wore a half long jacket raching up to the hip and slacks. 나) Women's wear; 1. hair style and hair dress; 1) High rank women's hair style was very extravaganceful. They made their hair top knot (one, two, or more knots) and decoraed precious stone, pan shape head dress, wheel shape head dress, and flower shape precious stone decorated head dress. 2. Clothes ; 1) High rank ladi's wore Kun-Kyun attached jacket, and jacket sleeves decorated pleats, and pleats decorated long skirt, apron, back apron, knot belt, scarf, this type is the same with Dang Dynasty, five dynasty of china, Song, Kum, Won, Myung Dynasty, and our costume of Poe-hae, and Shilla Dyansty. 2) Official ladies wore exchange shape collor, big sleeve jacket, long pleats skirt, apron, and back apron, scarf. 3) Women wore top knot hair style and decorated by ribbons. Shoulder scarf attached small sleeve jacket and wore reaching up to the knee length. Side seam is open and under wear was long skirt. 4) High knot hair style and exchanged shape collor jacket, under wear wore long skirt. They wore under skirts and the jackets. 5) High knot hair style, exchange shape collor jacket reaching up to the knee length small sleeve under wear wore long skirt, belt. 6) High knot hair style, big sleeve jacket and long skirt. 7) Foot wear wore boots, mokasin type shoes, sandal.

• 복식
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• 제16권
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• pp.221-229
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• 1991

This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

• 한국전통조경학회지
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• 제40권4호
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• pp.1-14
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• 2022

동북아시아 고대 궁원은 왕도와 왕궁에서의 위치 관계에 따라 왕궁 내부의 북쪽, 왕궁 외부의 북쪽, 왕궁 내부나 외부의 남쪽에 위치하는 세 가지 유형으로 구분된다. 첫 번째는 전조후침(前朝後寢)의 중국 고대 궁실제도를 따른 전형적인 궁원이다. 두 번째는 왕궁과 독립적으로 위치하거나, 금원(禁苑)으로 확장되는 궁원이다. 세 번째는 왕궁의 남쪽에 위치하면서 유락(遊樂)이나 향연(饗宴)으로 특화한 궁원이다. 동북아시아 고대 궁원의 유형은 정궁(正宮)과 별궁(別宮) 혹은 이궁(離宮), 금원(禁苑)과의 관계에 따라 구분되고 각각 독특한 특징을 지니고 있다. 첫 번째는 익산 왕궁리 유적의 궁원을 비롯하여 한 장안성, 북위 낙양성과 남조 건강성, 당 대명궁 등에 이르기까지 정궁의 궁원으로 자리잡아왔다. 여기에서는 왕궁 안으로는 궁원이 내원(內苑)으로, 왕궁 밖으로 금원이 외원(外苑)으로 분리되어 있다. 반면에 두 번째는 궁원(宮苑)과 금원(禁苑)이 일체화되어 있다. 세 번째는 왕궁의 일부분을 구성하거나 왕도에서 정궁과 독립된 공간으로 별궁이나 이궁의 궁원으로 특화되어 왔다. 중국은 동북아시아 고대 궁원의 전형(典型)을 만들었으며, 이를 기초로 하여 한국의 백제와 신라, 일본은 서로 영향을 주고받으면서 나름대로 독창성을 발휘하여 독특한 궁원을 발전시켜 나갔다. 백제왕도 익산의 궁원은 위진남북조시대의 궁원을, 사비도성의 궁원은 진·한대와 수·당대의 궁원을, 신라왕경의 궁원은 사비도성과 당의 궁원을, 일본 아스카~나라시대의 궁원은 백제와 신라의 궁원을 영향을 각각 받았다. 그렇지만 이들 궁원은 각각 나름대로 자신만의 독특한 궁원의 특징도 지니고 있다. 이런 점으로 보아, 동북아시아 고대 궁원은 지역에 따라 계통이 달랐음을 알 수 있다. 평양 안학궁은 궁원으로 보아서는 삼국시대부터 조영될 가능성이 높다. 다만 안학궁 하부의 유구 중복 관계나 유물로 보아 그 초축 시기는 5~6세기로 올려보기 어렵고 대체로 7세기 중엽으로 추정된다. 평양 안학궁의 궁원은 평양 장안성의 정궁에 대응하는 별궁 혹은 이궁의 궁원으로서 한국 통일신라시대 동궁과 월지나 일본 나라시대 평성궁 동원정원(東院庭園)에 영향을 끼친 것으로 판단된다. 이런 점으로 보아, 평성궁 동원정원(東院庭園)은 고구려, 백제, 신라의 궁원과 관련된 것으로 보인다. 본 연구는 동북아시아의 고대 왕도라는 큰 틀에서 궁원의 위치 관계로 그 특징과 변천을 중점적으로 다룬 연구로 적지 않은 한계를 지니고 있다. 이런 한계들을 조금씩 해결하여 나간다면, 동북아시아 고대 궁원에 대한 이해의 폭이 훨씬 넓어지리라 기대해 본다.

• 항공우주정책ㆍ법학회지
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• 제33권1호
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• pp.261-284
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• 2018

현재의 국제법제도는 우주의 군사화와 무기화에 대한 안전장치를 제공하지 못한다. 1967년 우주조약 제4조에 명시된 "우주의 평화적 이용"이라는 용어는 정부의 공식 성명서나 다자간 우주관련조약에 표현되어 있지만, 국가 관행을 검토하면 이 용어는 여전히 권위 있는 정의를 내리지 못하고 있다. 이러한 우주조약 제4조의 무기에 대한 모호한 금지는 국가들로 하여금 우주와 천체에 핵무기나 대량파괴무기 이외에 다른 기타 무기의 배치를 허용하고 있다. 1967년 우주조약에 명시된 '우주의 평화적 이용'의 문구는 1979년 달협정에서도 발견되므로 이를 함께 분석해야 한다. 또한 특정 무기통제조치가 포함되어 있지는 않지만 1975년 등록협약도 참고해야 하는데, 등록협약은 적절하게 적용되면 신뢰구축의 역할을 상당히 수행할 수 있다. 그 이유는 동 협약 제4조가 우주물체의 일반적인 기능을 포함한 우주발사물체에 관한 정보를 유엔사무총장에게 제공할 것을 요구하고 있기 때문이다. 한편 2008년 유엔총회의 특별회기 때 군비축소팀에 중국과 러시아가 공동으로 제출하고 나중에 2014년에 개정된 "우주에서의 무기배치와 우주물체에 대한 무력의 위협이나 사용금지조약안(PPWT)"은 우주에서 사용되는 무기에 대한 정의를 제공하고 우주무기확산을 금지하려는 시도를 하고 있지만, 미국이 반대하고 있다. 그 이유는 우주 공간에는 현재 무기경쟁이 없다는 이유에서인데, 실제로 우주에서 천체는 아니고 우주공간(outer void space)은 이미 "군사화"되어 군사적 수단으로 사용되고 있으나 아직 "무기화"는 되지 못하고 있다. 즉, 인공위성이 다른 위성을 파괴하거나 우주에서 발사되어 지구표면을 공격할 수 있는 우주무기는 아직 없고, 지구표면에서 발사된 인공위성을 파괴할 수 있는 능력만 계속 시도되고 입증되고 있을 뿐이다. 우주의 군사적 이용을 규제하기 위해 모든 면에서 통합적이고 구속력 있는 법적 도구의 궁극적인 창조를 목적으로 한 구속력을 가진 법이 채택되어야 한다는 경성법(hard law) 접근법을 지지하는 사람들도 있지만, 현재 그것이 불가능하다면 임시조치로 연성법(soft)인 가이드라인이 개발되어야 할 것이다. 이는 적용시킬 법이 없어서 재판불능(non liquiet) 상태에 이르는 사태에 대비하기 위하여 매우 유용하게 이용될 수 있다. 사실 연성법은 조약의 포고에 관하여 지지를 표출하며 국제관습법을 창출하는 데 사용되기도 한다. 1963년 "우주의 탐사와 사용에 있어서 국가의 활동을 규제하는 법원칙 선언"과 1992년 " 원료사용원칙"을 그 예로 들 수 있는데, 전자의 상당 부분은 이후에 제정된 1967년 우주조약에 성문화되었고, 후자는 비록 의무적인 용어로 쓰여졌지만 경성법 못지않게 지속적으로 국가에 의해 준수될 국제관습법의 일부가 되어 가고 있다. 한편 이와 관련하여 1974년 11월 12일 유엔총회에서 채택된 결의에서 '선언'(declaration)과 '결의'(resolution)는 국제법의 발전에 반영될 수 있는 방법으로서 국제사법재판소(ICJ)에 의해서 고려되어야 한다고 권고한 점에 주목해야 할 것이다.