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朝鮮時代 上流家屋에 나타난 儒敎 및 太極·陰陽 思想에 關한 硏究 : 사랑채공간과 안채공간을 중심으로
정룡,김정문,김재식 한국정원학회 2002 한국전통조경학회지 Vol.20 No.4
The architectural theory poses alternative solutions based on observations of the current state of the discipline, or offers new thought paradigms for approaching the issues. Its speculative, anticipatory thoughts, and catalytic nature distinguish theoretical activities from history and criticism. New architectural theories arise to account for unexamined or unexplainned aspects of the discipline. Three systems of thoughts, namely, Confucianism(儒敎), Taeguek(太極), Yin and Yang(陰陽), permeated therough the political, social, and private lives Koreans during the Chosun era. From the mid Chosun Period on, males and females after the age of seven were forbidden to occupy the same space. Thus,the Confucian "attention to" men and women’s "separate functions" dictated that the living spaces of men and women be isolated from each other. Therefore, by way of walls, quarters for women called Anchae were detached from men’s ones called Sarangchae. The Ultimateless(無極)! And yet also the Supreme Ultimate(太極)! The Supreme Ultimate through movement(動) produces yang(陽). This movement, having reached its limit, is followed by quiescence(靜), and by this quiescence(靜) it produces yin(陰). When quiescence has reached its limit, there is a return to movement. The social paradigm of Confucianism that the living spaces of men and women should be isolated from each other encouraged to create quarters for women called Anchae and men’s ones called Sarangchae. Spaces for women and men were divided into the space of Yin and that of Yang. Koreans have used the plan of Taeguek, the plastic entity of Yin and Yang space as an archetype of their residential space composition. Along with the above consideration, I would interpret the both plans of Yonkyongdang and Sondyongmoon estates accommodated the transformed plan of Taeguek.
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韓中 宮闕의 立地 및 三朝空間 構成에 關한 比較硏究- 景福宮과 紫禁城을 中心으로 -
정룡,김정문 한국전통조경학회 2006 한국전통조경학회지 Vol.영문 No.4
1. Perception of a man toward the world starts with spatial properties and time properties of his surroundings. While 'spatial properties' here represents logical perception toward physical beings, 'time properties' means perception toward changing beings. Time and spatial properties thereof can be regarded as the rules of composition over all things in the universe, the cultural characteristics accepting those rules can become the compositional rule of a particular culture. The ancient culture of the Orient has had an uniqueness of compositional rule since its early stage of formation. That is ‘Hah-doh(河圖)’ is rules of space and ‘Nahk-suh(洛書)' is that of time. ‘Hah-doh(河圖)’ can be reinterpreted to ‘Sun-chun-pal-gue(先天八卦)', ‘Nahk-suh(洛書)' to 'Hoo-chun-pal-gue(後天八卦)'. In oriental philosophy, ‘Che(體)' represents spatial properties and ‘Yong(用)' represents time properties. Che-yong idea is the principle that the oriental philosophy interprets the world with. Traditional spaces are the results of performing Che-yong idea in compositional rules. 2. This study is to understand the mental ideas infiltrated in traditional spaces by re-investigating cultural heritages, and to understand composition rules and histories of Korean-Chinese royal palaces in which people had pursued.3. In royal palaces, site location can be determined according to two different rules of principles; Confucian and Feng-shui. Moral principles of the kingship governments can be appeared in three royal spaces. This study is to examine time and spatial characteristics of traditional spaces by re-investigating site location of royal palaces and nature of three royal spaces according to conventional laws of nature and ethics.
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김정문,정룡,김재식 한국정원학회 2002 한국전통조경학회지 Vol.20 No.1
This study illustrates landuse history of the Gyounggi Shrine(慶基殿) through the analysis of historic maps and documents, and comes to the result of the architectural characteristics of the place which include vegetational variations, spacial differentiation by circulation and functional modifications, and architectural changes as the followings. 1. The three historic maps used in this study show the status of ths shrine after the time of its reconstruction. As a result of analyzing the maps and dosuments, the years of issue of the maps are assumed: Gyujanggag collection Map(1688-1770) →Jeonju National Museum collection Map(1863) →the map of National Institute of Cultural Heritage collection(?). 2. Gyounggi Shrine is lain in the southeast of the inner city according to the principle of Jwa-myo-woo-sa of Ju-re-go-gong-je, and the style of Confucian Architecture and Fung-shui. 3. Chosun Dynasty took the strategy of Soong-yu-ouk-bul for political stability, tried to systemize Confucian education and rituals, and eventually to establish Confucianism firmly as a ruling idea. For this purpose, Gyounggi Shrine was constructed as a mental hub for social unification, and to strengthened the authenticity of the dynasty as well. 4. Gyounggi Shrine has consistantly shown itself as a preferable example of Fung-shui of overlapping(重複風水) since the time of the reconstruction. 5. Since the northern part of Jeonju city is reinforced in terms of Fung-shui, a desirable size of forest as a Bi-bo(裨補) has been modulated around the north side of each major building. Accroding to Gyujanggag Map, a forest of Bi-bo is artificially constructed in the north side of Gyounggi Shrine, and also in the map of the National Institute of Cultural Heritage a man-made mounding and bamboo trees on it are shown in front of the south wall of Byul-jeon(別殿). The spatial layout of Gyounggi Shrine has been continually influenced by the principle of Fung-shui. 6. As Gyounggi Shrine had expended its building property to 18 units and 76 kan(間) during the succeeding time of 100~200 years right after the issue of Gyujanggag Map(1688-1770), the land site also extended out to the west and the backyard. The development in its properties represents the strengthened royal power, and the each space of the properties has evolved to be fragmented and individualized. 7. While the spatial scheme of Gyounggi Shrine adopted the principle of Yang-taek-fung-shui(陽宅風水) which had the axis of Im-jwa-byong-hyang(壬坐丙向), the axis of Gyounggi Shrine and Jo-gyoung-myo(肇慶廟) changed. 8. In historic site restoration projects, a plan should start setting the exact timeframe to be restored. Fragmentation of the each space in Gyounggi Shrine is shown most of all in the map of the National Institute of Cultural Heritage, and even referable information is well reserved, thus the map can be regarded as the one before ruined. Therefore, the map at the National Institute of Cultural Heritage is determined as the most adequate reference for restoration.
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신상섭,하명종,정룡,신현실,마일초 한국전통조경학회 2018 한국전통조경학회지 Vol.16 No.-
The title of this work 'A Garden for Revival' means the creation of an ecological garden for natural regeneration and humanity restoration. The theme covers human humility for nature, simple structures, eco-friendly landscape elements, and relaxed spaces with humor. We tried to build a 'paradise in a space' with the aim of creating an organic space in which ecological rings are well connected. First, For the land use plan for the ecological garden, we introduced a space including a front yard, a back yard, a kitchen garden, a pond, a pavilion, Buddhist monasteries, and a stone tower; which are harmonized with the rural landscape of Korea. On the north of site, a mounding is constructed with the height of 1.5m at the ridge-line of left and right side, being named as Left Blue Dragon & Right White Tiger. Bamboo is planted in the Left Blue Dragon district and it makes surrounding the site. In the Right White Tiger district, bamboo is partly planted and an area of the rest is constructed a stone wall & a log wall to supplement a Genius Loci. Second, A Cottage & Madang locate in the Genius Loci. A moist-cold air of backyard circulates to dry-warm front yard through the opened cottage doors. It makes desirable ventilation. A space of traditional Korean mother is composed of caring for her family’s safety and happiness. Mother prays for her family in front of the water bowl called Junghansu(井華水) in early morning. She fills and manages crocks with Korean fermented food, and also prepares every meal for her family. A backyard with Flower Steps & Smokestack and the cottage are suitable for visitor’s shelter. Korean traditional landscape elements are introduced such as main floor, Toenmaru, pull-up opened 4doors, back earthen wall, ventilation system backyard to front yard, smoke from smokestack, chicken coop in backyard, the chicken pecking in the yard, planter crocks, bamboo grove, and so on. Third, Farther works everyday for his family`s food. He cultivates a land and prays well-being of future. He loves the nature, and knows himself that he is a part of the nature. Eco-yard is father`s workspace and his mind is filled. The goal is that all Eco-yard makes a biotope and creates a yard with coexistence of human beings and biology. Landscape elements such as Stone wall, branches fence, log wall, stone pagoda, log pagoda, etc are a function of biotope living-based of an organism. A top of stone wall is path and plays role as an observatory deck. As time passes, a log wall and a log pagoda will decay, and then they will be food of larva and fertilizer of plants. They will be the base of resource circulation or reproduction. A stone pagoda and a log pagoda play role as the space of visitor`s participation.
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