Late Joseon Dynasty Research Articles

조선시대 인천(仁川) 용유도(龍流島)의 역사지리와 명승경관

Yongyudo Island(龍流島) in Incheon(仁川) is originally an island in Eulwang-dong, Jung-gu, Incheon.
 Yongyudo Island was reclaimed land, merged with Yeongjongdo Island(永宗島) after Incheon International Airport was built. Still, during the Joseon Dynasty, it functioned as a significant island in the West Sea and was valued. Many historical records have been handed down, and the place's name remains so that you can guess the status of the past. Accordingly, this article examined records of historical characteristics and scenic spots based on the literature data of Yongyudo Island and shed light on the appearance of Yongyudo Island in the past. Yongyudo Island has been inhabited since the Goryeo Dynasty and was recognized as a significant island for the country. In particular, it is possible to move by land at low tide, so you can see the situation of sharing the history with the islands around Yeongjongdo Island. In the early Joseon Dynasty, a state-run ranch was established on Yongyudo Island. It can be seen that the Dun(屯) was installed on Yeongjongdo Island in the late Joseon Dynasty, and its function was increased, and it was referred to as Maseong(馬城) at the end of the Joseon Dynasty. Meanwhile, various records to look around Yongyudo Island are also confirmed. The people made salt their main business, and records of the natural environment are also confirmed. It helps to understand the appearance of the West Sea islands in the past.
 Yongyudo Island attracted attention for its unique scenery among various islands in the West Sea. It can be seen that Yongyudo Island was recorded as a representative island in a poem written in the West Sea area in the late Joseon Dynasty. Kim Jong-su(金鍾秀), Lee Yun-yeong(李胤永), and others went on a tour of Yongyudo Island in the 18th century. When They reached Yongyudo Island, they were fascinated by the scenery when they saw Yeogiam(女妓巖). Still, they failed to land due to heavy rain and returned to Wolmido Island(月尾島) to decorate the cultural history of the West Sea tour that will go down in history. Meanwhile, Choi Hyeon-gu(崔鉉九) sang the beauty of ｢The Eight Scenic Views of Yongyudo(龍游島八景)｣ as a poem. Today, it is the predecessor of the Eight Scenic Views of Yongyu and is an essential material for understanding the beautiful scenery of Yongyudo Island in the past.

Examination of the Architectural Construction Method and Superstructure of Late Joseon Dynasty Dwellings (Private Houses) in the Gyeonggi Region : with focus on ‘呂’-shaped and ‘日’-shaped houses

Examination of the Architectural Construction Method and Superstructure of Late Joseon Dynasty Dwellings (Private Houses) in the Gyeonggi Region : with focus on ‘呂’-shaped and ‘日’-shaped houses

『縞紵集』의 編纂者 朴長馣의 생애와 그 편찬 의식

This study aims to write the chronology of Park, Jang Am(1790~1852?) at a brief level, and to examine why he compiled Hojeojip, a kind of directory of people, and his intention. Park, Jang Am was born as his father's third son, Park, Je ga(1750~1805), an intellectual of the late Joseon Dynasty who was active in the 18th and early 19th centuries. Hojeojip, which Park, Jang Am wrote, consists of a list of Chinese intellectuals that his father met during his four trips to the Qing Empire Under the Qianlong Emperor's reign along with envoys dispatched for public duties.
 Yu, Bon Hak, Shin, Wi, and Li, Ding Yuan were the intellectuals of the 19th century Joseon Dynasty or of the Qing Empire abroad, who were close to Park, Jang Am. By examining the traces of his friendship with these three people, it is possible to know that Park, Jang Am was influenced or helped by them in the way he respected his father or in the work of supplementing the contents of Hojeojip.
 Hojeojip is a literature way for Park, Jang Am to respect his father, and more specifically, it was written to prove the existence of his father, Park, Je Ga, in the history of exchange between the Joseon Dynasty and the Qing Empires in the 18th and early 19th centuries. Several points can be presented as evidence for that. The first point is that he placed the materials of his father and Gwak, Jip Hwan's friendship at the beginning of Hojeojip. The second point is that the pages of Hojeojip include not only the articles related to his father but also those related to people who can be referred to as Park Je Ga's friends or disciples.
 In conclusion, Park, Jang Am revealed the purpose of praising his father's achievements in the literary exchanges between the Joseon Dynasty and the Qing Empire through Hojeojip. In other words, this is nothing other than the purpose of trying to prove not only the name of the family in the 19th-century literary world but also its presence.

Raman spectroscopy of yellow organic pigments of large Korean Buddhist paintings from the late Joseon dynasty (17th–19th centuries)

AbstractThe yellow coloring of the organic and inorganic pigments used in large Buddhist paintings during the late Joseon dynasty (17th–19th centuries) is herein analyzed using Raman spectroscopy and non‐invasive component analysis via p‐XRF. p‐XRF analyses of 194 yellow points on 12 large Buddhist paintings confirmed the use of gold, orpiment, and organic pigments; however, the yellow chromophoric elements of the organic pigments were not detected. The confirmed colors ranged from light yellow (close to white) to bright and dark yellow, but microscopic analysis revealed no particles or crystals. Accurate identification of pigments comprising light elements or organic compounds is challenging, which limits their identification via p‐XRF. In contrast, Raman spectroscopy of the samples presumed to be organic pigments detected gamboge in the samples, either alone, mixed with a white inorganic pigment such as lead white to express yellow, or overlaid upon such a pigment. These results demonstrate the utility of Raman spectroscopy in the analysis of organic pigments and provide a guide for the identification of coloring materials used in cultural heritage artifacts.

고전극 교육 제재로서 우희의 의의와 교육 방안

Objectives The purpose of this study is to analyze the current status of classical drama education in literature education and to clarify the significance of U-hui as a subject of classical drama education.
 Methods To this end, the content related to theater history presented as educational content in the literature curriculum was examined diachronically. In addition, the educational content related to theater history covered in current literature textbooks was analyzed by dividing them into explanatory materials, work materials, and learning activities in the textbook history section. Based on the structure of the revised educational goal classification system, a method for generating knowledge according to the development of the learner's cognitive process was presented.
 Results The influence of the syllabus and the period of the 4th curriculum on classical theater education leads to fixed knowledge, and in textbooks, academic discourse on theater history in the past is reproduced or knowledge that has formed an issue is avoided. Accordingly, the content of education was organized around the theater and commoners in the late Joseon Dynasty.
 Conclusions In order to solve this problem, the current academic discourse related to Woohee should be included, and the cognitive process in which learners evaluate knowledge and create new knowledge should be used as an educational method. Taking U-hui as a subject of classical drama education enables a change from the educational content centered on the common people in the late Joseon Dynasty to encompassing various eras and enjoyment classes. In addition, the change in teaching and learning methods that utilize research historical issues has significance in helping learners maintain an open attitude toward knowledge of the history of literature.

18세기 韓․中 人物記事 연구

This paper was planned as part of a study to understand the universality and specificity of character articles in the late Joseon Dynasty. In the 18th century, when character accounts in the late Joseon Dynasty showed various changes, Kwon Sang-il and Joo Gyun, literati in Korea and China, intensively covered 節·烈. Kwon Sang-il’s character stories record women who chose to die after their husbands died. Joo-gyun’s works have a mixture of 烈行 and 節行. The fact that Kwon Sang-il’s works emphasized sincerity stems from the fact that women’s fidelity and protection are regarded as ‘the manifestation of virtue’. On the other hand, the fact that Joo Gyun emphasized the character’s will is the result of looking at the behavioral style of women’s 志操 protection from the dimension of ‘realization of duty’. On the other hand, all the works related to 節烈, starting with Kwon Sang-il, are selecting characters from the existing conservative point of view, which venerated the woman who gave up her life. This is a different aspect from Korea’s Inmuljeon or China’s character articles of the same period, which also recognized the value of 節烈. Also, this is contrary to the 18th century Korean character articles accepting various changes in terms of characters, experiences, and descriptions. In the end, it can be seen that Korean character writers of this period still maintained a conservative view on the behavior of a wife.

조선 중기 여성의 인적 관계망 고찰

The purpose of this thesis is to examine the aspects of women's personal network in the Miam-ilgi and to clarify the aspects of women's lives in the mid-Joseon Dynasty. Miam-ilgi is a diary written by Yoo Hee-chun, who recorded the personal information of the people he met, the personal relationship network between women, and her activities. Women's personal network was formed through their husband's official colleagues, their wives, and their husband's concubines. The range was extended to the woman's eighth degree of parental family. Women acted as beneficiaries and donors, giving and receiving goods in the personal network. In addition, she made various demands such as exemption from military service, succession to descendants, and government positions. Furthermore, women expanded their networks by including men in their families in their networks. This is different from the late Joseon Dynasty, when women's personal networks were formed mainly through husband's in-laws

Nammyung’s Spirit and the entrepreneurship of Muhak Group Chairman Choi, Wiseung

This study examined the relationship between Nammyeong’s spirit and the entrepreneurship of Muhak Group founder Choi, Wiseung. Nammyeong’s spirit can be said to be the Confucian thought emphasizing Gyeong(敬) for self-reflection and Ui(義) of practice, and the scholarly spirit of Nammyeong Jo, Shik(1501-1572). Jo is a person who emphasized practice rather than learning and self-reflection, and is mentioned as a pioneer of Silhak, born in the late Joseon Dynasty. Choi(1932-2022) was born in Goseong, Gyeongsangnam-do, where Jo

군산도 오룡묘(五龍廟)의 기원과 토착화의 전개

From ancient times the deity in charge of rain was the dragon god. The dragon was established according to the influence of the five emperor gods [五帝] and five spirits [五靈] of the Five Elements [五行] theory during the Warring States period, and was worshiped as the Five Dragon God. During the Tang Dynasty, private dragon ancestral rites were officially recognized and incorporated into official proper ritual [正祀], while the king’s titles were conferred thereby. The state tried to unite the local people and control the order of rural villages by incorporating the model of dragon faith into the village beliefs. This is the reason as to why the various forms of dragon faith prevalent across various places have been adjusted to a unified deity called ‘Five Dragon God.’ The five dragon ancestral rites of the Song Dynasty were strengthened and elevated from little sacrifice [小祀] to middle ceremonies [中祀], and the Five Dragon God was widely worshiped as a god of the sea who protects the safety of navigation. However, in the Southern Song Dynasty, the ‘Majo’ Goddess came to hold the status of a sea god surpassing that of dragon god, which is identified as a factor that influenced the composition of the shrine of the Five Dragons Shrine in Gunsando Island of the Goryeo Dynasty. Now, at the upper building of the Five Dragons Shrine in Seonyu Island, there is a story of an old woman named Lim who was destined to become a queen yet who married into an ordinary family and died at the Five Dragons Shrine. This goddess is believed to have been a sea god introduced to Gunsando Island after the end of the Northern Song Dynasty and the beginning of the Southern Song Dynasty when the worship of the dragon in China slowed down and Mazu began to take over its role. Since the 13th century, Gunsando Island has been neglected as an empty island after suffering from the invasions by the Mongols, plundering by the Japanese pirates, and the Japanese invasion of Korea in 1592. It was only during or after the late Joseon Dynasty that people migrated to the Gogunsan area, and the existing Five Dragons Shrine operated again. In this process, the Five Dragon God, worshiped by the Chinese people and repeatedly cultivated at the national level, was adapted, and the Mazu Goddess was also determined to have been transformed [changed] into the old woman Lim, who was destined to become the queen, simply by fragmentary memories of ‘林氏’ and ‘妃’.

제주를 보는 근대적 시선의 형성

The way of seeing Jejudo before the modern era during the Joseon Dynasty can be summarized as ‘the aesthetics of scenic landscapes, the barrenness of the climate, and the vulgarity of customs’. During Japanese colonial rule, ‘a new way of seeing Jejudo’—the discourse of ‘Paradise Jeju’—appeared, replacing the Ten Scenes of Yeongju in the late Joseon Dynasty and forming the basis for the symbolic landscape of Jeju Island until the late 20th century. This was a process in which the industrial potential of Jeju’s climate and resources were re-evaluated in the context of capitalism and industrialization. The image of Jeju’s scenery as an exotic tourist attraction continued even after the liberation. However, the development of Jejudo has been understood as a history of hardships for Jeju residents who overcame a barren environment. According to Confucian scholars on the mainland during the Joseon Dynasty, Jejudo was a barren land, and this was the cause of the Jeju people’s poverty. The discourse of Paradise Jeju coined by Japan can be seen as a complete reversal of the climate determinism-the theory of 風土 of the Joseon Dynasty, and as a colonial project as well as a modern perspective as a new ‘invention’. Paradise Jeju discourse serves as a link between endemic environmentalist thoughts on Jeju in the Joseon Dynasty and contemporary romantic perspectives on Jeju, which can also be an important reference for contemplating a new vision for the development of Jeju in the 21st century and the formation of Jeju identity.

근대 한국 주거문화에서 여성의 역할에 대한 연구

The purpose of this paper is to understand changes in women in Korean residential culture of the Korean Language Education. Korean housing has undergone many changes along with the Korean economy over the past century. Women's lives in traditional houses in the late Joseon Dynasty in Korea had to heat and prepare meals in the kitchen, setting fire to the furnace. Korean people found the country with flowering period, Japanese colonial era, and Liberation, but soon had to start again in the ruins of the three-year Korean War. The most urgent problem at the time was eating and sleeping. With the development of housing, more than 50% of Korea currently lives in apartments now. Women have brought about many changes in housing as well as changes in housing. Changes in Korean women were discussed according to these changes.

峿堂 李象秀의 『詩經』해설 방식과 의미

The purpose of this paper is to examine the method of commentary on 『Shijing(The Classics of Poetry)』 through ｢Dúshīsuíbǐ｣ by a scholar in the late Joseon Dynasty, Lee Sang-soo(1820~1882).
 He was a Horon scholar and a nongam literaturer in the late Joseon Dynasty. He was associated with various litterateurs and scholars of the Horon and Nongam worlds, and combined the strengths of Philology and rhetoric. This provides an opportunity to use various commentary methods in the study of Chinese classics. A typical example is ｢Dúshīsuíbǐ｣. It is a commentary on 『Shijing』, and a collection of short essays that describe opinions, impressions, and opinions in a free form. It is in the form of aimed at poems about the ruling party's mismanagement, analyzed the background of the incident and the feelings of the characters, and advanced one's own opinion. This is a case that reveals not only the insight of a scholar of scripture but also the aspect of a writer.
 As a result of examining the method of its commentary on 『Shijing』, It was found that the pattern consisted of two main parts. First, Reinforcement of reasoning through narrative. Second, Reinforcement of reasoning through lyricism. First, It is to secure the trust of the readers, and reflects his bibliographical opinion, which judged that historical records close to the time of the writing of 『Shijing』should be used as a basis. It was intended to elicit sympathy from readers, and his rhetorical view was reflected in his understanding of the literary quality of 『Shijing』as ‘inducing empathy through empathy’. Therefore, his way of interpreting the scriptures can be said to be a case of succession and transformation of the merits of Philology and rhetoric.

조선후기 사찰의 토지 소유와 변동 - 해남 대둔사(大芚寺)의 사례를 중심으로 -

Land ownership by monks during the Joseon Dynasty was a common phenomenon. The temple was operated based on the private property of monks. Therefore, the number of monks was closely related to the economic power of the temple. This aspect can be examined in detail through the case of Daedunsa Temple in Haenam. The land status of Daedunsa Temple in the late Joseon Dynasty is confirmed in Daedunsadapgo(Daedunsa temple land register) and Daedunsajungdapgo((Daedunsa temple land register)). Daedunsadapgo contains a total of 66 Gyeol 98 Bu 7 Sok(Gyeol, Bu and Sok are Units of land measure) land created from the late 17th century to the early 19th century, and about 54.5% of the total land area was donated by monks. This shows that monks played a pivotal role in accumulating land in temples.BR However, in 1750, the number of monks decreased with the implementation of Gyunyeokbeop(Equalized Tax Law). In fact, Daedunsa Temple also revealed a sharp decline in the number of monks surviving after become a Buddhist monk since the 1760s. The decline in the number of monks led to the reduction of the temple

조선후기 궁중 정재 여령(女伶)의 황초삼(黃綃衫) 연구

Hwangcho-sam (黃綃衫) is a garment worn by Yeoryeong, a court dancer in the late Joseon Dynasty when performing Jeongjae (dance). It is divided into general Jeongjae Yeoryeong usage and Chunaengjeon Jeongjae Yeoryeong usage. There is a difference between the sleeve shape, length, component items, names, and materials. This study examines the changes in the form of these two Hwangcho-sam by period, focusing on Uigwe and picture data, which are records of court banquets from the end of the 18th century to the 19th century. The research results are as follows. The names of the general version of Hwangcho-sam were ‘Hwangcho-sam’, ‘Hwangcho-dan-sam’, and ‘Hwangcho-ui’. The shape shows three changes. In the 1st period (1795-1827), it was a double robe, and it was worn with a robe with a square collar worn on the outside and a robe with a straight collar worn inside. In the 2nd period (1829), it was a single robe with a square collar. The 3rd period (1848-1892) was also a single robe, similar to the second period, but only the details are slightly different. Only one material, the yellow color Cho (綃), was used throughout. The names of the Chunaengjeon version were ‘Hwangcho-sam’, ‘Hwangcho-dan-sam’, and ‘Na-sam’. It shows three shape changes like the general version. In the 1st period (1828), Mu-dong (child dancer) danced Chunaeng-mu and wore Mu-dong attire. From the second period (1829), Yeoryeong danced Chunaeng-mu, which was differentiated by adding only Hapi to the same form as Hwangcho-sam for general Yeoryeong. In the 3rd period (1848-1892), the form was different from that of the general version, especially since the sleeves became longer and wider, so a Bigu (臂韝) was used to close the ends of the sleeves. In addition, an ornament called ‘Bang-ryeong’ is attached. The material differentiates between practice use and primary event use. Cho (綃) was used for practice, and Gapsa (甲紗) with a pattern was used for the main event, also called ‘Na-sam’. In previous studies, the ‘Na-sam’ of this patterned Gapsa material was also understood as the name and material for the general version. Still, it was confirmed that this needs to be reconsidered.

팔하 서석지 『筆鑑』의 서학론 분석

This paper examines Pal Ha's calligraphy theory and calligraphic spirit as portrayed in his work featured in 『Pilgam』. I would like to replace the conclusion by synthesizing what was discussed in the main body.
 First of all, as a professional calligrapher who worked in the Daegu calligraphy circle, he learned calligraphy from Changam in his youth, and was also an early teacher of Seokjae Seo Byeong-oh who is the renovation of Daegu literary painting, and is considered the origin of Daegu calligraphy in the 20th century.
 Pilgam was compiled to convey to his son Gyeong-soon, and is a rare professional calligraphy theory book in the late Joseon Dynasty. It comprehensively covers Palha’s calligraphic theories from basic techniques of one-stroke technique and Eight Principles of Yong (永字八法) to writing method, brushstroke method, letter closing method, ink usage, theory on copying practice with classics, theory on calligraphic font and the like along with appendices of Seobeopwonin (書琺原因), Jegapumpyeong (諸家品評, criticism on calligraphic masters) and his copying practice of 「Jinchocheonmun (眞草千文)」.
 The theory on calligraphic technique on 『Pilgam』 classified and examined one-stroke technique, Eight Principles of Yong, writing method, brushstroke method and letter closing method and the gist is as follows. The one-stroke technique and Eight Principles of Yong facilitated studying calligraphy (學書) with illustrations and metaphorical explanations with natural objects. The writing method stressed control of five fingers (指實), space given to the palm (掌虛), lifting the elbow (縣腕) and standing of a brush (管直). The brushstroke method placed much value on hiding of brush tip (藏鋒) and the principles of ‘movement inevitably followed by halt (無垂不縮)’ and ‘coordination of the top and the bottom (承上接下).’ The letter closing method put emphasis on harmony of sparseness and denseness (疏密) and untrimmedness (參差).
 The calligraphic view on 『Pilgam』 classified and examined theory on copying practice with classics, theory on calligraphic font and theory on criticism and the gist is as follows. The copying practice with classics emphasized academic attitude of learning strong points and supplementing weak points (取長補短) along with notions that one should establish a system for Lishu by using Zhuanshu; that for Xingshu by using Kaishu and; that for Caoshu through Caoshu written by Zhangzhi.
 As demonstrated above, 『Pilgam』 pursued the theory on calligraphic technique based on classical theories for learning calligraphy including one-stroke technique, Eight Principles of Yong and writing method and the calligraphic view of creating new by learning from the past (法古創新) and learning strong points and supplementing weak points (取長補短). Palha’s such calligraphic theory would be a proper guideline for calligraphic researchers as the basis for calligraphic study and creation.

『景宗春宮日記』를 통해 본 왕세자 書筵과 독서

King Sukjong created a new office called Boyangchung(輔養廳) to take care of the maintenance of the prince, and hastily appointed him as the crown prince, and made the crown prince take charge of the education of the crown prince.
 Through the meeting ceremony, the presidency of the crown prince was checked. When the crown prince reached the period of regular education, he began to study in earnest, and the crown prince learned textbooks that were linked to Sohak(小學) → Daehak(大學) → history books according to the general course of studying Neo-Confucianism.
 After coming of age, Kyungjong often took a break from studying due to various circumstances, but the scale of lectures gradually increased. It seems that the scale has been expanded to empower the crown prince who has already grown up. In addition, as the Crown Prince took charge of government, learning activities significantly decreased, but the Crown Prince himself showed a willingness to continuously open a platoon.
 King Sukjong and his servants were active in the education of the crown prince, so they prepared books and prepared Korean translations in advance for future learning. In particular, as Sohakjipju(小學集註) became an important textbook for Seoyeon, it also suggested the direction of the academic world in the late Joseon Dynasty. In the lecture, he also focused on broadening the knowledge of the crown prince by using pictures.

2000년대 이후 조선후기 재정사 연구의 흐름과 과제

In the 2000s, papers proposing to look at the central and local economic structure from the point of view of "redistribution" were announced, breaking away from the framework of the internal development theory, which was critically discussed until the 1990s. For the long-term continuity of the dynasty, the central government lightened the tax burden for local residents by improving the taxation system, while reorganized the national redistribution system to make Seoul people, as participating in government procurement and state service, gain jobs in market. The austerity finance policy held since the mid-18th century may have been advantageous for internal members as a survival strategy, but it was not enough to cope with the 19th century situation such as a peasant uprising, opening ports, and entering colonial tunnels. Nevertheless, most villagers, who passed through the 20th century amid colonial exploitation and discrimination, continued to the community experience built by the people of the dynastic countries in the 18th and 19th centuries. Accordingly, future research on financial history in the late Joseon Dynasty should supplement discussions examining the economic structure of the 19th and early 20th centuries from a continuous perspective. Case studies on the aspects of the economic heritage established by the Joseon Dynasty until the 19th century being used for colonial rule and how pre-modern elements are converted in the process of modern fiscal unification need to be carried out. In addition, there is a part to be supplemented in research of financial structure. For example, it is necessary to clarify the document administration system between government offices according to financial receipts and disbursements, and research on the expenditure-related administrative system, expenditure items analysis is still insufficient. If such work is supplemented and accumulated in the future, I think a sketch will be completed to take a look at the financial structure of the Joseon Dynasty as a whole.

조선시대 18세기 한글 간본문헌의 서체특징과 서예사적 의의

The subject of this study is the published Hangeul documents in the 18th century of the late Joseon Dynasty. Its purpose is to trace and inspect the process of change of Hangeul scripts in documents, reveal its aesthetic characteristics, and examine the value that can affect the creation of Hangeul calligraphy and modern Korean life. Among the Hangeul documents published by government offices and the private sector in the 18th century, I selected 60 types of Hangeul documents with excellent calligraphic scripts, high readability, and clear bibliographical information and studied them.
 The scripts of the published Hangeul documents in the 18th century are flexible in strokes and shapes and appear in various ways depending on the printing method, such as woodblock, wooden type, and metal type. In particular, Oryunhaengsildo(1797), which was printed in an organized wooden type, shows the settled appearance of Hangeul characters in the 18th century in terms of the balance and stability of calligraphic scripts. On the other hand, in terms of content, the published Hangeul documents in the 18th century reflect the trends and demands of the times in various ways, such as Yuneum Eonhae(the king’s word with Hangeul annotation), edification books, and foreign language learning books. The characteristics of the published Hangeul documents during this period and their significance in calligraphy history are as follows.
 1. In the early 18th century, Hangeul literature for edifying people was mainly published. In the later period, Hangeul literature on history, foreign languages, literature, and medicine reflecting changes throughout society, politics, and economy was published, and there was much of Hangeul literature related to foreign language education, such as Qing, Mongolian, Wae(Japanese), and Manchurian.
 2. The Hangeul documents in the 18th century printed by the king’s order mainly used Musinja(metal type cast in 1668). The appearance of the characters is long and rigid, but the woodblock print of the central government edition led by the state is close to the elegant handwriting. In the latter years, it begins to change into the manuscript form of court-style calligraphic scripts.
 3. Books on military science were published in the local government offices, and most medical books were published by the central government.
 4. I could find the characteristics of calligraphy history that the Dodum style(block print style of calligraphy) in the early days of Hangeul creation changed and settled down as the Batang style(manuscript style of calligraphy).

『의휘(宜彙)』의 침구법 연구

Objectives “Uihwi” is a book of Korean medicine written under the pseudonym of Geumlisanin in the late Joseon Dynasty. At that time, it was published by collecting famous prescriptions of experience across the country, and it can be said to be an important data in that it gives a glimpse of oriental medicine at the end of the Joseon Dynasty, but there are not many studies on “Uihwi”. This paper attempted to examine the characteristics of oriental medicine at the end of the Joseon Dynasty. Methods Using the text of “Uihwi” as the subject of research, comparing to other medical texts, and to examine the position of acupuncture in it. Results Thus, the following conclusions were obtained. “Uihwi” was mainly edited by citing medical books published in Joseon, and is also a comprehensive medical book that combines the experiences of himself and other medical professionals. In addition, it can be seen that medicine at that time was very practical by presenting uncomplicated prescriptions. In the case of acupuncture, an acupuncture method that synthesizes the clinical achievements of Joseon was presented. Conclusions The practicality was emphasized by reducing the theoretical explanation, and based on this practicality, efforts were made to aggregate medicine in the late Joseon Dynasty.

동학과 아동교육

The purpose of this study is to find out what Donghak's ideas about children are which played a big role in looking into the ideas of respecting children in the history of Korean education. Donghak is a representative idea that made a mark in Korean modern education in the late Joseon Dynasty and has a great meaning in the educational thought of Donghak related to children. The thought of human respect of Sicheonju, Yangcheonju, and Innaecheon of Donghak became the foundation of our nation's distinctive idea of respect for children. As a practitioner of the children's movement, Bang Jung-hwan conducted education not by establishing a formal and institutional school but by providing non-formal social education activities through publication, art, and boy group activities. Bang Jung-hwan's idea that it should be helped to form children's personalities properly and their human rights should be respected was embodied through the practice of the educational idea of respecting children today. Of course, it was through human subjectivization, humanization of education, and human knowledge of educational content which contained in today's humanism. This became a great revolution in terms of Eastern customs. Today, in the Fourth Industrial Revolution, the significance of educational ideas through the children's movement of Bang Jung-hwan should be inherited and developed.