대행선에 관한 일고 -『한마음 요전』을 중심으로

강문선(혜원)(Kang, Moon-Seon(Ven, Hye-Won)) 대행선연구원 2018 한마음연구 Vol.1 No.-

This thesis aims at investigating the course of truth seeking Venerable Myogong Daehaeng (1927-2012) took by herself and at examining her full awakening to the truth, rather than viewing Daehaeng Seon from the standpoint of patriarch Seon, gongan Seon, ganhwa Seon, or the theory of original buddhahood. The scope of my investigation is restricted to the period ranging from Daehaeng’s childhood to her arrival at Baengnyeonsa Temple in Jecheon City in order to ‘dim her radiance and mingle with the dust of the world’ 和光同塵 as recorded in the Han mau m yojeon: Daehaen g sunim haengjanggi, peobeojip. My thesis is generally based on this book. Before and after Daehaeng’s teen life, Korea was in the gloomy conditions under Japanese colonial rule. On account of dire poverty and ill-treatment by her father, Daehaeng at that time had an extremely hard time: she frequently run away from home and slept in the open air. But on the contrary this situation allowed her to thoroughly investigate such things as ‘life’, ‘uncertain self-existence’, ‘refuge’, and ‘existence’. She pursued to find out a compassionate ‘father’ in her inner world as a replacement of her cruel father in the troubled external world. This is the starting point of Daehaeng Seon. At the age of nine, Daehaeng came to the recognition of life through the question of “Who led me to such a state?” She looked straight on the reality of the world full of discrimination and hardship, but discovered that there is an inner world, namely ‘he(father),’ in which people can find their inherent peace and refuge beyond this troubled world. In other words, she understood that ‘he’ and ‘I’ are coexistent. At the age of fourteen, when she met Master Hanam, she longed for seeing the actual appearance of ‘father’ with Hanam’s compassionate nature as condition. Ten years after that, she realized that the actual ‘I’ and inherent ‘he’ are non-dual. Before, the actual ‘I’ followed the inner ‘him’[master] but now she penetrated a basic spiritual barrier upon removing the boundary between ‘he’ and ‘I’. In 1950 when she was twenty-four years of age, Daeng became a novice nun. Master Hanam noticed Daehaeng’s capability of following the buddha-way and acknowledged that she had been free from affliction. Hanam gave her the dharma name Cheonggak 靑覺 and entrusted her with an order that she now go her own way. Daehaeng continued her traveling practice firmly abiding in the contemplation of no-thought in which she stayed only at the things touching to her comfortable mind. One day both at a graveyard and from her reflection in water, she reached a thorough realization that the ‘I’ in the actual world and ‘he’ in the fundamental nature are neither the same nor different. Thereafter, in her capacity as a free person, she set off to extend compassion to all sentient beings, manifesting unrestricted competency. Daehaeng had already realized that the troubled reality [guest] and secured inner fundamental nature [master] are both coexistent and non-dual. All Hanam did was merely to approve Daehaeng’s intent of Seon. Furthermore, Daehaeng did not know about the Chinese Chan (Seon) in Tang China. However, rather than being in the style of the ‘ordinary mind is free from troubles’ 平常無事 of Mazu Daoyi 馬祖道一, Daehaeng Seon corresponds to the lineage of Shitou Xiqian 石頭希遷 because Shitou Chan emphasizes the original self whose aspects in the actual world and fundamental nature are not rejected but maintained as they are, and considered as non-different. Like this, we can find that Daehaeng Seon embraces in Seon all the activities such as looking straight on both the nature and actual world; thereby finding out an inner refuge; and realizing one’s ‘original self’ in which one can reach the union of various phenomena. I think this features prominently in Daehaeng Seon. 본 논문은 ‘대행선’을 조사선, 공안선, 간화선, 본래성불론 등의 관점에서 바라보기보다는 그의 생애(1927-2012)에서 스스로 형성된 구도의 과정과 증오證悟를 살펴보는 데에 목표를 둔다. 연구의 범위는 유년기에서 제천 백련사에 당도하여 ‘화광동진和光同塵’하는 시기 이전까지로 하며, 『한마음 요전』을 중심으로 고찰했다. 대행의 10대 전후는, 암울한 일제 강점기였으며 가세의 몰락과 부친의 학대 가출과 노숙으로 이어진 극히 어려운 시기였다. 이로 인해 ‘생명’, ‘불확실한 자기존재’, ‘도피처’, ‘실존’ 등에 대해 궁구하게 되었으며 고난의 외부세계보다 내면에서 혹독한 아빠를 대신 할 수 있는 자애로운 ‘아빠’를 찾으려 한다. 대행의 선禪은 여기서 비롯된다. 대행의 나이 9세, ‘누가 나를 이렇게 만들었는가?’라는 간절한 물음은 현실이 분명 차별과 고난의 세계임을 직시한 것이지만, 이 를 벗어난 본래 평화롭고 위안처가 되는 내면의 세계, 즉 ‘그(渠= 아빠)’가 있음을 발견한다. 다시 말해서 ‘그’와 ‘나’가 둘이 공존함을 알게 된다. 14세, 모친을 따라 선지식 한암을 만나게 되고 스님의 자비로운 성품이 기인이 되어 ‘아빠’의 현실의 모습을 보기를 갈망한다. 10년 후, 현실의 ‘나’와 본래의 ‘그’가 불이임을 체득하게 된다. 그동안 현실의 ‘나’가 내면의 ‘그[주인공]’를 따라다녔는데 이제 ‘그’와 ‘나’가 소통이 되고 경계가 없어진다. 말하자면 초관初關을 투득透得한 것이다. 낙발落髮하기 전의 일이다. 24세(1950) 대행은 사미니가 되고, 한암은 대행과의 문답에서 대행의 법기法器를 알아보고 이미 신심身心이 투탈透脫되었음을 안다. 법명을 청각靑覺으로 내리고 ‘이제 네 길을 가라’고 부촉付囑한다. 대행의 만행은 계속되고 무심관으로 편안한 마음에 와 닿는 것에만 응주凝住할 뿐이었다. 어느 날 묘지에서, 또한 물에 비친 자신의 모습에서 현실의 ‘나’와 본래성의 ‘그’가 불일불이不一不異임을 철견徹見하였다. 견자성見自性한 것이다. 이후 ‘자유인’으로서 자재 한 권능으로 ‘입전수수入鄽垂手’의 길로 나섰다. 대행은 이미 고된 현실[客]과 안정된 내면의 본래성[主]을 직시하고 관찰하여 이 둘이 공존함을 알았고 객과 주가 불이임을 알았다. 한암은 대행의 선지禪旨를 인가했을 뿐이다. 또한 대행은 중국 당대唐代의 선을 알지 못했다. 그러나 그의 선은 ‘평상무사’의 마조계馬祖系 선禪보다 이를 비판하고 현실태와 본래성을 유지하면서 이 양자를 상즉시키는 ‘자기自己’를 중요시 하는 석두계石頭系 선禪에 상응됨을 살필 수 있었다. 이와 같이 대행선에서는 자연과 현실의 세계를 직시, 내면의 안락처를 발견, 이를 상즉相卽시키는 ‘자기自己’를 투득하는 것 등이 전부 선禪임을 알 수 있다. 이것이 바로 대행선의 특색이라고 본다.

호서선비문화가 가진 교육콘텐츠로서의 의미와 가능성

김세정 ( Sea Jeong Kim ),양선진 ( Seon Jin Yang ) 충남대학교 유학연구소 2015 유학연구 Vol.33 No.-

The current 21st century society is considered ‘the era of convergence culture’ in which different fields such as the humanities, the technology, social sciences, and science of arts etc go on reciprocal exchanges. In this context, the research on Confucianism (儒學) must liberate itself from the modern standpoint of disciplinary division and seek for points of connection on which it can combine with other disciplines, cultures, and thoughts. Thus it is necessary to carry out the search for what can connect Confucian contents with the present-day life and culture. In this 21st century, the rediscovery and consideration of useful Confucian thoughts and the revival of them as ‘contents filled with educational values’ is regarded as very important. From this point of view, the authors think that the search for ‘the significance and possibilities of educational contents in Ho-seo’s Seon-bi culture’ as the subject of this paper can meet those demands of the era. The term ‘contents’ refers not only to the goods in economics and industry, but also to the valuable things contained in the education. From this aspect, it can be said that educational contents are ‘things filled with educational values’. The Seon-bi spirit (the intellectuals’ spirit) thus can start from the point of overcoming misunderstandings of the Confucianism and reviving Confucian values. Especially, the Seon-bi spirit becomes more important in the context of the enforcement of the Law for Stimulation of Humanity Education, and can be seen as valuable educational contents appropriate to ‘the curriculum localization’. It is regarded as reasonable to investigate the significance and possibilities of constructing the ‘spirit of the Seon-bi culture in the Ho-seo area’ as educational contents to cultivate students in the Chung-cheong area. Based on that standpoint, the paper is developed into three processes as follows. Firstly, the authors try to re-define the term ‘seon-bi spirit’ by considering the Confucian history and thoughts. Together with it, the authors discuss what suggestion this spirit can give from the modern aspect. Secondly, the authors examine the Seon-bi spirit rising in the Ho-seo area nowadays, based on the theoretical characteristics of the Ho-seo Confucianism. After those considerations, the authors try to find out the significance and possibilities of the Seon-bi spirit and the Seon-bi culture in Ho-seo as the educational contents. In the conclusion, the authors summarize the above contents and point out some outstanding questions.

기해사행(己亥使行) 통신부사(通信副使) 황선(黃璿)의 관직생활

임선빈 ( Yim Seon-bin ) 고려대학교 민족문화연구원 2018 민족문화연구 Vol.81 No.-

This paper examines how participation in communication embassy affects the operation of bureaucracy in the late Joseon Dynasty through the official career of Hwang Seon, who visited Japan in 1719 as a deputy envoy in Kihae communication embassy. In 1710, Hwang Seon passed the Civil Service Examination and was mainly given practical positions in the central office in his early days. Then, he was on the fast track promotion not until 1719, when he started to perform the deputy envoy in age 38 during Kihae communication embassy visit, getting credit for his ‘expertise (專對)’ ability. Before he participated the trip, his position was too low to meet the stands of the deputy envoy position. However, over 2 months prior to the trip, he was constantly assigned a position until he became first tutor in Academy for the Crown Prince (世子侍 講院), which was appropriate to serve a deputy envoy position. Even though he didn’t passed Tonghundaebu, which was the first rank position in Danghagwan, and its nickname was ‘nowhere up to go (資窮)’, after 10 months visit, with a direct exceptional order “Bimangki” from the king, he was promoted to Tongjeongdaebu, which was the ministerial rank position (Dangsanggwan) higher than Danghagwan, in recognition of hard work he had done. Also, he was assigned to serve a royal secretary position who closely assists the king in “Seungjungwon”. As a result of participating communication embassy, Hwang Seon was able to win the ministerial rank position in just 10 years, which is the position usually takes more than 20-30 years and still hard to get promoted. Hwang Seon served a royal secretary position after the reign of Gyeongjong, since he had already worked in Academy for the Crown Prince. However, his work performance as the royal secretary also led to his three years banishment. On the contrary, after the reign of King Yeongjo. Hwang Seon was promoted to grand minister Gaseondaebu, and also was assigned to the junior second rank Gyeongsang province governor. However, in the following year (1728), he suddenly died at the war zone at the age of 47, immediately after he defeated the military official uprising in Gyeongsang province. His decease was contentious among his period and even in later generations, and his posthumous award was also controversial. However, Hwang Seon was eventually canonized as a fourth state councilor Jwachansung and the title “Unswerving Loyalty” was granted. Furthermore, his descendants were also hired in royal officials. Meanwhile, “Minchoongsa”―a shrine dedicated to Hwang Seon―was constructed by Gyeongsang province residents, and this shrine was both disposed and restored, depending on the central government situation and its Seowon policy. After examining the case of Hwang Sun's official career in detail as an example, it is confirmed that the communication embassy career of the Japanese ambassador was a great help for his promotion. Also we could find how the work as a royal secretary position had affected his official career. Furthermore, this paper demonstrates that “Seungjungwon Diary” can be used as a useful data when reconstructing the governmental official’s career life in the late Joseon dynasty.

Acaricidal toxicities and synergistic activities of Salvia lavandulifolia oil constituents against Dermatophagoides farinae, D. pteronyssinus, and Tyrophagus putrescentiae

Seon?A Choi,Won-Seok Lee,Yun-Seon Yu,Myung-Ji Lee,Hoi-Seon Lee 한국농약과학회 2018 한국농약과학회 학술발표대회 논문집 Vol.2018 No.4

Fracture Behavior of Locally Corroded Steel Pipeline in District Heating System Using the Combination of Electrochemistry and Fracture Mechanics

Seon‑Hong Kim,Yoon‑Sik So,Jung‑Gu Kim 대한금속·재료학회 2020 METALS AND MATERIALS International Vol.26 No.11

To identify the effects of the stress concentration at the pit on the fracture of the district heating (DH) pipeline, the stressincrease with the wall thickness reduction was formulated. The formula includes the stress intensity factor with the pittingcorrosion. As a result of the application of the DH pipeline conditions to the ASME B31.3 code formula and corrosion test,the interplay with only uniform corrosion and stress due to the internal pressure can not be an immediate reason for the DHpipeline fracture. The KIvalue which is calculated by loss of thickness due to both uniform and localized corrosion exceededfracture toughness value (42 MPa√m) of the weldment pipeline steel (ASTM A106 Gr. B) under all of the studied conditions.

Influence of Gas Nitriding on the Damping Capacity of Fe‑17Mn Alloy

Seon‑Min Choi,Ji‑Sook Park,Kyongjun An,이영국 대한금속·재료학회 2019 METALS AND MATERIALS International Vol.25 No.1

Fe-17Mn alloy has been attracted as a high damping alloy due to its excellent damping capacity and tensile properties. For itsindustrial application, it is necessary to improve both wear resistance and anti-oxidation. To solve this problem, gas nitridingwas performed at 520 °C for 10 h using cold-rolled specimens. The nitrided specimen revealed a thick nitride layer of~ 68 μm with ~ 20%Mn and a hardness value of ~ 650 Hv on the matrix of ε martensite and γ austenite without the diffusionlayer. The damping capacity of the nitrided specimen was decreased with increasing the thickness ratio of nitride layer tomatrix. However, when the thickness ratio was ≤ 1.5%, the damping capacity of the nitrided specimen was similar to that ofthe nitride-free specimen. This indicates that the wear resistance and anti-oxidation of Fe-17Mn alloy can be improved bya thin nitride layer without the loss of its damping capacity.

Multi‑tissue lipotoxicity caused by high‑fat diet feeding is attenuated by the supplementation of Korean red ginseng in mice

Seon‑A Jang,Seung Namkoong,이성률,Jin Woo Lee,Yuna Park,Gyeongseop So,Sung Hyeok Kim,Mi‑Ja Kim,Ki‑Hyo Jang,Alberto P. Avolio,Sumudu V. S. Gangoda,Hyun Jung Koo,Myung Kyum Kim,Se Chan Kang,Eun‑Hwa Sohn 대한독성 유전단백체 학회 2020 Molecular & cellular toxicology Vol.16 No.1

Background Excessive intake of fat, one of the causes of obesity, is associated with low-grade infammation in various susceptible organs and eventually causes tissue toxicity. This study examines the multifaceted suppressive efects of Korean red ginseng extract (KRG) on high-fat diet (HFD)-induced lipotoxicity and infammatory responses in the aorta, liver, and brain. Methods Male C57BL/6 mice were fed HFD with or without KRG for 12 weeks. The improvement efect in KRG on lipotoxicity and infammatory potential was determined in the blood and the aorta, liver, and brain tissues. Results KRG signifcantly inhibited 3-hydroxy-3-methylglutaryl coenzyme A (HMG-CoA) reductase activity by >20% in vitro. KRG supplementation suppressed HFD-associated body weight gain, lipid profle changes, and excessive fat deposition in the liver and increased leptin, insulin, and ALT levels in the blood. Infammatory markers in the aorta, liver, and brain were also signifcantly reduced by KRG treatment. In microvascular endothelial cells, the 15% cyclic stretch-mediated upregulation of ICAM-1 and vascular cell adhesion protein-1 (VCAM-1) expression was signifcantly attenuated in the presence of KRG. Conclusion KRG supplementation attenuates HFD-mediated body weight gain, lipid profle changes, and multi-tissue infammatory responses.

『석보상절』과 『월인천강지곡』제작의 선후 관계에 대하여

유근선(Yu, Keun-Seon) 한국어문학회 2014 語文學 Vol.0 No.126

There have been diverse discussions on the order of publications of 『Seokposangjeol(釋譜詳節)』 and 『Weolincheongangjigok(月印千江之曲)』. The purpose of this study is to grasp the order of the publications of the two literary works by comparing the markings for the sound of Sino-Korean characters in 『Seokposangjeol』 and 『Weolincheongangjigok』 with those in 『Worinseokpo(月印釋譜)』. From the result, we confirmed that there are as many as over 20 Chinese characters in 『Seokposangjeol』 for which the markings are different from those in 『Worinseokpo』, whereas the markings in 『Weolincheongangjigok』 largely concur with those in 『Worinseokpo』. This means that 『Seokposangjeol』 precedes 『Weolincheongangjigok』. That is, as recorded in the preface of 『Worinseokpo』, 『Weolincheongangjigok』 is thought to have been published after the Korean annotations in 『Seokposangjeol』 were finished. And the corrected markings for the sound of Sino-Korean characters in 『Weolincheongangjigok』 are thought to be a type of the markings emerging before the settlement of the markings of the sound of Sino-Korean characters by 『Donggukjeongun(東國正韻)』.

연결어미 ‘-든지’의 통사 · 의미적 특징

목지선(Mok, Ji-seon) 한국어문학회 2017 語文學 Vol.0 No.136

The ending ‘-deunji’ is divided into single construction and reduplication construction based on the number of proposition combined. It may be used as a final ending, connective ending, or ending of embedded sentence in terms of the presence or types of following elements. This study examines various usage of ‘-deunji’ particularly in a form of the reduplication construction such as ‘-deunji, -deunji’ and analyzes its syntactic and semantic characteristics. First, the primary condition of using ‘-deunji’ is the availability of the list of items for selection, and therefore the ending does not merely require the performance of selection. This may be supported by the fact that ‘-deunji’ is often employed in the reduplication construction to represent the meaninglessness of selection, and that it also appears in a form of ‘infinitival construction + -deunji.’ On the other hand, the form of ‘proposition + -deunji’ contains a semantic feature so that it can be repeated as ‘ending 1, ending 2, ....., ending n + following phrase,’ when the range or standard of selection is decided by the characteristics of the following phrase. However, it is difficult to conclude that the preceding endings merely function to enumerate items, while the last ‘ending n’ has a distinct function. According to this study, the reduplication construction of ‘-deunji, –deunji’ can be divided into ‘-deunji -deunji + following phrase’ and ‘-deunji -deunji + hada.’ First of all, the form of ‘-deunji -deunji + following phrase’ can be sub-categorized in accordance with the presence of the expression that characterizes the listed objects in the following phrase. In the form where the reduplication construction of ‘-deunji’ is followed by the phrase, the necessity of selection varies depending on the proposition in the phrase. The use of the form depends on the necessity of selection, and the form can be distinguished by the way in which the followed expression imposes limitation on the ‘-deunji’ phrase. In this respect, this article argues that ‘-deunji -deunji + following phrase’ has three types in regard to the openness of proposition list and the necessity of selection: extreme openness, semi-openness, and closeness. The first type is conditioned by the complete absence of the following phrase expression that intends to define the category or characteristics of the listed proposition. In this case, the reliability of the former “deunji” statement does not affect the meaning of following phrase, and other objects can be listed as many as the speaker wants, so it shows the extreme openness. The second type is used when the expression that defines the category or selection criteria of listed propositions is followed by the phrase that contains semi-openness in the followed expression. This type can be divided again based on whether or not the followed phrase or noun (phrase) presents the selection criteria that characterizes the listed objects. The latter pattern is often used when the speaker only intends to provide a list of objects. Lastly, the third type is the expression that put a limit on the number of listed propositions and selections in the following phrase, and it therefore represents the closeness of listed objects. Therefore, the pattern of extreme openness does not demand the listener’s act of selection, while that of semi-openness and closeness requires the performance of selection.

특집논문 : 호남문화와 감성담론의 다층 1 ; 기묘사림의 예술감성과 호남화단

이선옥 ( Seon Ok Lee ) 전남대학교 호남학연구원 2010 호남학 Vol.0 No.48

기묘사림은 조광조의 문인이거나 개혁정치의 일환으로 개정된 현량과로 등용된 인물들이다. 이들 중 작품이 남아있거나 서화로 이름난 문인들은 양팽손, 신잠, 김정, 고운, 최수성, 김구 등이다. 사화가 일어났을 때 이들은 대개 30세 전후의 의기 왕성한 시기로 이제 막 벼슬길에서 뜻을 펼칠 즈음이었다. 이러한 때에 뜻을 같이 했던 스승과 동료가 하루아침에 사사되고 유배되는 참담한 상황은 이들에게 씻을 수 없는 비애와 좌절감을 안겨주었다. 그래서 기묘사림들은 시와 그림에 자신의 복잡한 심회를 담아내었다. 최수성이나 김정은 사화 직후 사사되어 사화가 안겨준 비분강개한 심정을 회화에서 찾을 수는없으나, 신잠은장흥유배후묵죽을 더 많이 그렸으며 양팽손과 고운등은 낙향후 서화에 잠심하였던 것으로 알려져 있다. 이 논문에서는 기묘사림들의 전칭 작품과 제화시 등을 통해 이들의 감성이 어떤 형태로 작품에 표출되었는지 살펴보았다. 작품을 사군자, 산수화, 영모화로 나누어 보았고, 이에서 기묘사림들의 절의 정신과 은일사상, 그리고 불의에 맞선 기개가 예술로 꽃 피운 것을 볼 수 있었다. 그림을 그린문인화가들 뿐만 아니라 같은 아픔을 가진 사림들은 서로의 그림에 제화시를 남겨 돈독한 우의를 다졌고, 서화에 자신의 심회를 담아 표출함으로써 정서적 교감을 이루었다. 기묘사림의 절의정신과 예술 감성은 사화를 당한 문인 자신에 그치지 않고 확산되면서 후손들로 이어져 호남문화 형성에 영향을 주었다. 호랑이를 그리던 고운의 기개는 손자인 고경명의 의병활동으로 이어졌다. 양팽손의 묵죽에서 보인 절의정신은 아들과 손자들의 의로운 죽음으로, 그리고 양산보의 풍류의식이 낳은 소쇄원은 16세기 시가문학의 본산으로서 호남문화의 중요한 축을 이루었다. 윤구에서 보였던 예술 감성은 윤선도를 거쳐 윤두서로 이어져 조선 후기 화단의 빗장을 여는 선구적 화풍을 이루었다. 이는 윤덕희, 윤용 뿐아니라 외손인 다산 정약용에게도 영향을 미쳤으며, 19세기 소치 허련을 통해 근 현대로 이어졌다. 이들 기묘사림들의 절의정신과 예술 감성은 호남문화의 중요한 한 축을 형성하였다. Yang Paeng-son, Sin Jam, Kim Jeong, Go Un, Choi Su-seong and Kim Gu who were Gimyo Sarim(Confucian scholars who fell victims of Gimyosahwa) were famous for their works of calligraphy and painting. They belonged to a literary circle led by Jo Gwang-jo and were appointed to Hyonryanggwa which had been revised for reformative politics. When a calamity of scholars occurred, they were in early thirties when they started their official career. At that time their teachers and colleagues were sentenced to death or exile, which gave them ineffaceable sorrow and despair. Confucian scholars represented their complex mental attitudes in their poetry and painting. Sorrowful indignation was not found in paintings by Choi Su-seong or Kim Jeong as they were sentenced to death immediately after the calamity, but Sin Jam painted lots of Chinese ink painting of bamboo after he was exiled to Jangheung and Yang Paeng-son were immersed in calligraphy and painting after he returned home. This study analysed how sensitivity of scholars was represented in their painting and poetry. It categorized their works into Sagunja(an oriental painting of plum-blossom, orchid, chrysanthemums and bamboo), landscape paintings and Youngmohwa(painting of animals) and discovered that their integrity, hermitage and unyielding spirit were represented through art. The Confucian scholars who felt sorrow for the calamity as well as the literary artists consolidated their friendship through writing poetry on each others` painting and represented their mental attitudes in their calligraphic writing and painting which led to emotional sympathy. Integrity and artistic sensitivity of Gimyo Sarim were succeeded to junior scholars, which became an important axis of Honam culture. The integrity of Go Un who drew tigers led to Go Gyeong-myong`s leadership of righteous troops. Yang Paeng-son`s integrity shown in his Chinese ink painting of bamboo led to righteous death of his son and grandsons. Soswaewon derived from Yang San-bo`s taste for the arts has become a main axis of Honam culture as a headquarter of poetry literature of the 16th century. Yun Gu`s artistic sensitivity was inherited to Yoon Seon-do and Yoon Du-seo, which was a base of innovative painting circle of late Joseon period. It influenced Dasan Jeong Yak-young, a maternal grand-son as well as Yoon Duk-hee and Yun Yong, and became an origin of artistic hometown Honam through Huh Ryon in the 19th century.