• Journal of the Korean Society of Costume
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• v.58 no.7
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• pp.60-75
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• 2008

A history of Chinese Costume is that of the accept and the struggle between the 'Shen- Yi' of Han(漢) race and 'Ho-Bok' of foreign races. There are the 'Shen-Yi Ko' and the 'Ho-Bok Ko' in their representative documentary. They are quite significant materials for the researchers of the Oriental costume. The purpose of this study about comparing and analyzing the 'Shen-Yi Ko' and the 'Ho-Bok Ko' give a guidance to Chinese costume's researchers. The results of study are as follows: The 'Shen-Yi', having made a dress joined an upper to the low clothing together(上衣下裳) and deeply covered the parts of all the bodies, was named, had appeared the Spring-Autumn & warring state period(春秋戰國時代) and later the former Han Dynasty(前漢). Not only everyone in spite of men and women, without distinction of rank, high and low alike but also even the court dress(朝服) and from latter Han Dynasty(後漢) only the housewives could have worn it. The 'Shen- Yi Ko' disappeared its records and remains and at present nothing leave behind. The 'Ho-Bok' is a costume of the nomadic horse-riding people among the foreign races, then influenced upon the Chinese costume. The style of the Chinese costume consists of 'Yi Sang'(衣裳) and the 'Ho-bok' of foreign races, 'Yi Ko'(衣袴). The 'Yi Ko'((衣袴), derived from the King Muryoung of Cho Dynasty, had greatly been changed the chinese men's clothing and After that 'Ko Sup'(袴褶). The Chinese have enjoyably and familiarly the accepted 'Ho Bok' for a long time.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.21 no.4
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• pp.95-105
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• 2010

Kings of many generations in Chosun Dynasty considered the Zhu-Zi's Zizhitongjiangangmu as an important history book. When Sarim appeared to the front of main political arena since Chung jung, it had been common for regional administrator to publish and distribute books with the need for text-type resources. Zizhitongjiangangmu published by Jikji-temple in Kimchun area is a valuable resource that contains the purpose of publishing those books and describes the process of publishing and engraving in detail. The Annals of the Chosun Dynasty and Miamilgi also provides detailed descriptions of the process of how to transfer those woodblock-printed books to the Kyosokwan, which had been engraved by several regions and gathered together into Jikji-temple. Therefore, this research analyzed the contents contained in The Annals of the Chosun Dynasty and Miamilgi and connected them to postscript of Zizhitongjiangangmu published by Jikjitemple in order to identify the characteristics of regional publications in the latter part of the 16th century.

• Journal of architectural history
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• v.15 no.3
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• pp.81-98
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• 2006

Choryang Waekwan was the biggest Japanese settlment to house the Japanese diplomatic mission and traders in Korea. Waekwan means Japanese Pavilion literally, but the reality of this Waekwan exceeded much the scale of single architecture. Since Choryang Waekwan was closed in the second half of the nineteenth century, the site of this settlement grew rapidly as the downtown of Busan, which was the first port open to foreign countries in modern Korea. The formation of modern port owes much to the presence of Japanese settlment in Lee Dynasty as long as Choryang was officially designated as the trading port toward Japan and vice versa. Busan is the nearest city to Japan, in fact. Within a day ships could reach Tsushima Island, the island region north of Fukuoka, which played an intermediary role between Seoul and Edo. No architectural remain could be seen on the actual site of Choryang Waekwan. The site has become one of the busiest centers in Busan with quantify of office buildings and shops. The former Busan City Hall was located in this area. The field survey of the site as well as the analysis of historical documents, which were newly found both in Korea and in Japan, enabled to reconstruct the architecture and cityscape of Waekwan by way of computer graphics.

• Journal of architectural history
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• v.10 no.2 s.26
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• pp.35-54
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• 2001

This study concerns especially Choryang-Weagwan which was the largest Japanese House left in Pusan through Chosun Dynasty. Choryang-Waegwan was known to have been jointly constructed by Korean and Japanese carpenters. Therefore, Weagwan was a place for exchange of architectural tradition (special features such as sliding door and straw mat) between Korean and Japan. Judging from this point of view, It is certain that mutual influences helped to shape architecture of Choryang-Weagwan. After establishment Choryang- Weagwan was gradually extended, owing to the prosperity of trade with Japan. But since late 18th century government of Chosun did not give as much care to maintaining Choryang- Weagwan as a result of deteriorating condition of commercial and diplomatic relations with Japan. From the beginning of Choryang- Weagwan construction, Superintendents of the construction were called Hun-do and Byl-cha, who acted as official interpreters as well. And, during construction works, they were called Gamdong-gwan, At the start of construction, Weagwan was built partly in Japanese-style by the carpenters from Tokugawa Shogunate. But as time passed, the participation rate of Japanese carpenters diminished gradually. After 1831, Japanese technician vanished extremely and repairing construction was continued by the Korean workers only.

• The Journal of Korean Medical History
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• v.26 no.2
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• pp.31-61
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• 2013

Objective : The field of specialty in medicine origins from general or comprehensive theories of medicine. "Mokgwaillam" is a book of ophthalmology. However, its contents are from "Dongeuibogam" "Ahn" We need to compare "Mokgwaillam" with "Dongeuibogam" "Ahn" and find out how they are different or similar. Method : Contents comparison between "Mokgwaillam" and "Dongeuibogam" "Ahn" was conducted in contents movement, deletion, transformation and so on. Result : The most content of "Mokgwaillam" derived from "Dongeuibogam" "Ahn" even though "Mokgwaillam" adjusted several parts of "Dongeuibogam" "Ahn" as a book of ophthalmology. Conclusion : Because "Mokgwaillam" contents are not outright and remarkable in ophthalmology field, "Mokgwaillam" has its limit. On the contrast, we suggest that "Mokgwaillam" could represents speciating ophthalmology field in Traditional Korean Medicine. The reason is that "Mokgwaillam" tried to remake "Dongeuibogam" "Ahn" contents as a ophthalmologic book in some aspects ; contents movement, deletion, transformation and so on.

• Journal of Korean Classical Literature and Education
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• no.37
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• pp.253-281
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• 2018

The purpose of this paper is to analyze the meaning of of "Nikolai Garin - Mikhailovsky's the "Joseon tale". talks about the origins of the Joseon Dynasty and the Qing Dynasty. In this paper, we revealed the features of the form of "Otter Legend". And analyzed the confrontation between Nurhachi's family and Yi Seong-gye's family shown in the story. The result is as follows. is complex tale. The start of is 'the typr of Yaraeja'. Next is the story of Myoung-Dang. Myoung-Dang is deep in the water. also has anecdotes of Jeong, Chung-shin. rearranged at least three stories or more. transformed each type of stories, communing the different patterns of stories with different logic. The basic logic of the transformation was to maximize the confrontation between the NuruhachI and Yi Seong-gye clans, the origins of Manchuria and the Chosun Dynasty. As a result, the sacredness of Nurhachi's Family, the origin of the Qing Dynasty, was expanded. On the other hand, Yi Seong-gye s Family was less extraordinary than Nurhachi's Family. Also, the ability of the person is also inferior. This is not the yearning for the Qing Dynasty. This is because the Qing Dynasty and the Joseon have the same pedigree. shows that the Qing Dynasty's experiences should be shared since the Qing Dynasty was born of another clan of Joseon. This is a new perception of Qing Dynasty. This is similar to the interpretation that dragged the Qing Dynasty's history into the Joseon's ethnographic historical point of view.

• Journal of architectural history
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• v.19 no.6
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• pp.233-250
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• 2010

Jukseoru as an official pavilion of the government, one of the eight sceneries in Gwndong Area, is located on the cliff over Osipcheon River. This paper interprets form and space of the pavilion with restored old life by analyzing pictures of official party in 18th century in Chosun Dynasty. Every part of the space is occupied by persons by the class and duty: the pricipal guest, nobles, subordinates, gisaengs, court musicians, and guards from the high to the low and from the inside to the outside. Applying the analysis to the Jukseoru pavilion, the noblest lord takes sit on the platform in front of folded screen at main bay under checked ceiling, enclosed by low timber beam. The next northern end bay is a place for subordinates' and servants' waiting for preparation for rice wine. Southern end entrance bay is not a result of later addition but deliberately and originally made for lower place outside the railing of wooden floor: for a waiting woman gisaeng, and subordinates. Outside under the eaves on the platform with bedrock, artificial stone and soil is a place for court musicians, subordinates, and guards. The yard in front of the building is a place for preparing meals by cookers. Every detailed ornamental form is different each other by the place for the occupied class. Existing theory tells that the building, 7 bays gable-and-hipped roof, is a result of structural extention of 2 bays at the 5 bays gabled-roof. However, through the interpretation of old pictures and application to the pavilion, the present Juseoru is not a result of later structural addition, but deliberately designed creation suited to life in hierarchical traditional society.

• Journal of architectural history
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• v.12 no.3
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• pp.131-148
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• 2003

This study has main purpose to understand the traditional house, not by outside researcher's but by inside dweller's view. The house in Geochang, is descendent house of Jeong-On who was faithful scholar at Chosen Dynasty. In order to understand, I restore firstly the house form and space at traditional era, 60 years ago, and every dwellers not only family members but also servants and guests, by interviewing old matriarch. One of the main rules of the house disposition is Ancester worshipping life. Worshipping floor of Anchae, main building, is located unusually in front of Shrine for Jeong-On, in order to connect all activities directly. Sarangchae, men's building, opened to the funeral mourners, is separated by a wall because women have to serve foods and wail at the backside. Space for everyday life is separated by man/woman, insider/outsider, master/subordinate. Agricultural production is also key factor of the space allocation: big storage buildings for rice crop needed to tenant farming. Both activities of ancestor worship ceremony and guest greeting need large kitchen annex area for food preparation and serving space of rear veranda floor. A number of guests visit the house: guest-greeting activity is taken place from the family pavilion, Neungheo-Jeong and Saranchae by the social position. This study show that architectural space and form of the house reflects exactly dwellers life.

• Journal of Korean Medical classics
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• v.9
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• pp.381-429
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• 1996

Choo-Joo(鄒澍;1790-1844) was the medicine scholar who lived in the late peroid of the Chung-Dynasty and wrote "Bon-Kyung-So-Jeung(本經疏證)", "Bon-kyung-Sok-So(本經續疏)", "Bon-Kyng-Seo-So-Yo(本經序疏要)". In the books mentioned above, He annotated the chief effectiveness of herbal medicine(本草) which had been presented on "Shin-Nong-Bon-Cho-Kyung(神農本草經)" and "Myoung-Eui-Byul-Lok(名醫別錄)". He defined medical action of 315 herb-items with the many theories of various scholars. Scholars whom Choo-Joo has qoutated belong to the school of study of Chinese classics, and they have regarded "Hwang-Je-Nae-Kyung(黃帝內經)", "Shin-Nong-Bon-Cho-Kyung(神農本草經)" and "Sang-Han-Lon(傷寒論)" as great important cannon and have lived during the Myoung Chung Dynasty. The distinctive character of Choo-Joo belongs to similar academic traditions. It seems that he was appected mainly by "Bon-Cho-Gang-Mok(本草綱目)" written by Lee-Si-Jin(李時珍), Mok-Jung-Soon(繆仲淳)'s "Sin-Nonng-Bon-Cho-Kyung-So(神農本草經疏)", You-Yak-Guem(劉若金)'s "Bon-Cho-Sul(本草述)" and Yang-Si-Tae(楊時泰)'s "Bon-Cho-Sul-Gu-Won(本草述鉤元)". He contributed in two big sides. First, Choo-Joo(鄒澍) have achieved much contribution in biliographical study of Chinese classics(考證學). He analyzed the medical theory of herb-medicine, combining with "Nae-Kyung(內經)", "Sang-Han-Lon(傷寒論)" and many theory of various scholars in order to make research on the chief effectiveness that had been presented in "Shin-Nong-Bon-Cho-Kyung(神農本草經)". Therefore the practical application of medical theory and term which had been represented on classics were offered. Secondary, Choo-joo did great accomplishment in pharmacology. The point of his theory was grasping the effect of a medicine through distinctive one beyond general feature. He set up standards that grasp distintive feature as form, color, energy and taste, place of production and temper. And on the basis of these standards he investigated distinctive feature on various fields, then he induced 'the Uem-Yang-0-Haeng Theory(陰陽五行說)' from distictions. According to the these method of classification, form(形) stand for the resultant shape of herbal function, color(色) represent the active direction of herb, energy and taste(氣味) imply the ultimate active function of herb, the place of production(産地) and the period of occurrence(發生時期) symbolize symptoms. When he applied these method to seek for effetiveness, he regarded the field which revealed most representative feature as of great importance, and Combining remained distinctions with one another, he determined more accurate medicinal value. These method of obsevation solved contradiction which occured by equaly appling all medical herbs for the regular standard. The most important theory that represented in Choo-Joo(鄒澍) is to induce and to certify the distintive feature of herb into the 'Uem-Yang-0-Haeng Theory'. That is, concluded as "spring(生), growing(長), change(化), collecting(收) and storing(藏)". As the results of these studies, he made clear the action of medicine more concretly and made 'the Uem-Yang-0-Haeng Theory(陰陽五行說)' more concret and actual for applying. And he contrbuted to establish the standard for grasping the effect of medicines.

• Journal of architectural history
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• v.16 no.6
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• pp.121-140
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• 2007

Seowon(書院) is a representing institution in Choseon Dynasty not only educationally but also politically and economically. Due to the artificial crackdown by Daewon-gun in 1871 and destruction by wars, it is difficult to restore and interpret the Seowon accurately at present. It is well known that the 'Basic Form' of the Seowon consists of an inner court, enclosed by the rear gangdang (lecture hall), dongseo-jae (east and west dormitory), and the front munlu (gate pavilion or upper story bower for relaxation), represented by so called 'front-dormitory rear-lecture-hall type', that is, 'jeonjae hudang(前齋後堂) type'. However, it is overlooked that this Basic Form is a product of Youngnam School located only in Youngnam area. A different form, of 'front-lecture-hall rear-dormitory type', or 'jeonndang hujae(前堂後齋) type' is located only in Gyeonggi, Hoseo and Honam area. It has been wrongly analyzed that the type is a result of the later period, emphasizing the memorial service rather than the lecture itself, and worshipping loyalists than Confucian scholars. Analysis encompassing each Seowon architecture has been mistakenly made by historians as "deterioration" of the original educational purpose of the Seowon from the early period to the later period. This paper raises the fact that the form of jeondang hujae type has been established since the early period of Seowon in the 16th Century. It has a unique order of space itself. Here, the lecture hall faces toward sadang (shrine). The inner court, enclosed by east and west jae and the lecture hall, becomes the outer yard of the shrine, and as a result two main spaces of the shrine and lecture area is merged into one. While the munlu of the basic type encloses the inner court of the main area, the munlu of jeondang hujae type is located at the vicinity area. This paper reinterprets the jeondang hujae type not as a form coming out of degenerated period but as a type that belongs to a different Confucian school, the area of Kiho, and concludes that the Seowon is a product of political struggles between the two schools and of the local economical situation. Each school has maintained his own type of form, therefore the remaining Kiho Seowon architecture can be reevaluated.