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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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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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