Earticle

The Semantic Analysis of verbs 'hosu' and 'kawakasu' which signify dryness Kim, Ok-Yeong Japanese verbs ‘hosu’ and ‘kawakasu’, which correspond to Korean verb ‘malida’, have in common the feature of removing water from the object to be dried. In the case of objects which are too thin to be distinguished between its inner part and its surface, when it is dried for a long time taking as the drying source the natural ones as sunlight, ‘hosu’ and ‘kawakasu’ both are used. The typical example is laundry. In the case of ‘hosu’, the object has been originally keeping moisture inside, and the moisture is removed for storage. Its drying sources are sunlight, wind and others, and it is dried being spread or hung up. The object includes fishes, vegetables, some fruits(persimmons) and others. In the case of ‘kawakasu’, the object is thoroughly removed of moisture in movement in a short period of time, by using artificial drying sources like heated air. It is also used in the case of moisture removal of wet objects, that it applies in the case of partly wet objects. The object includes wet clothes, washed hair and others. While in the case of ‘hosu’ the object does not need to be removed of moisture thoroughly, in the case of ‘kawakasu’ the moisture on the surface of the object needs to be thoroughly removed. The verb ‘hosu’ has significations of ‘drinking the cup dry’ and ‘not giving any work(roles)’, which are not the case in ‘kawakasu’. The former is an extension from the meaning of the motion of ‘removing moisture on the inside’, and the latter is the one from that of ‘leaving as it is for a long period of time’.

On Seo Hosu's 『Yulha giyu; the Envoy's Progress to Yenching』 - Western Studies and the Visions of 18th Century Joseon Intellectuals - Jo, Chang-roc* This paper examines the Western Studies(西學) of Seo Hosu, an 18th century scholar, based on his Yulha giyu. Seo Hosu was particularly expert in astronomy and mathematics, and was a figure who educated his descendents in the sirhak("practical learning") traditions of Seo Myeongeung and Seo Yugu. In Yulha giyu, a report of an envoy's progress to Yenching China in 1790, he evaluates the standard of Chinese calendrical methods and visits the tomb of Matteo Ricci, especially to underscore his faith in Western science and technology. From this persective, Seo Hosu, as an expert on calendrical studies and mathematic principles was more than anyone interested in Western Studies. The persecution of Catholics after 1801 suggests that perhaps Seo was forced to hide his scholarly activities which prevented his work from being widely disseminated at the time. In this respect, Seo Hosu is a figure who requires greater examination if we are to understand the history of Western Studies in Joseon or even more broadly the development of intellectual history.

Yi Yooksa’s poem “Gyomok(Lofty Tree)” gained attention after being featured in the 2007 College Entrance Exam and remains popular on YouTube. However, the common interpretations on the exam and YouTube focus on Yooksa’s life. This study analyzes Yooksa’s poem “Hosu(Lake),” sharing themes of “lake” and “shadow” from “Gyomok.” The argument is that these poems center not on Yooksa but a third person and discuss “death” more than “life.” Investigating the third person’s identity emphasizes Wanjaejeong’s significance at Wiyang Lake, Miryang. “Wajae(宛在)” originates from a verse in the poem “Gyeomga(蒹葭)” of the Classic of Poetry(詩經), translated by Yooksa. Wanjaejeong honors Gwon Sambyeon(권삼변), captured in the Imjin War, returning after 12 years in Japan. Plaques at Wanjaejeong by Yi Mando(이만도) and Song Byeongsun(송병순), who took their lives after Japanese annexation, stand together. Yi Mando’s profound impact on Yooksa’s poetic world is evident. Based on patriotic martyrs’ traces at Wanjaejeong and shadows over Wiyang Lake, “Hosu” and “Gyomok” express the ‘Unforgettable Person’ being “clearly visible in the water.” “To SS” in “Gyomok” likely refers to Seokjeong, Seju Yoon, Yooksa’s revolutionary comrade. Seokjeong appears often in Yooksa’s poems. Yooksa and Seokjeong possibly visited Wajejeong, honoring the ‘Unforgettable Person’ and making a secret pledge.

본 연구는 공공예술공간이 도시 어메니티를 질적으로 전환하는 메커니즘을 규명하기 위해, 서울시 송파구 석촌호수에 위치한 송파 구립 공공미술관 '더 갤러리 호수'를 사례로 Yin(2014)의 단일 사례연구 방법을 적용하였다. 문헌 및 행정자료 분석, 비참여 현장 관찰, 행정가·주민 도슨트·관람객 총 11인 대상의 심층 인터뷰를 통해 편리성·환경성·심미성·문화성의 4개 차원에서 전환 과정을 분석하였다. 분석 결과, 편리성 차원의 유니버설 디자인과 주민 도슨트 결합은 문화 향유의 일상화를 실현했고, 환경성 차원의 수변 경관 내부화는 자연 자원을 정서적 쾌적성으로 전환하였다. 심미성 차원의 통합적 큐레이션은 전시 감상을 장소 애착과 기억 형성으로 심화시켰으며, 문화성 차원의 시민 참여 거버넌스는 공공시설을 지역 공동체의 사회적 자산으로 확장시켰다. 다만 네 차원의 순환적 연계 구조 내부에는 환경성의 강점이 예술의 스펙터클화를 유도하는 긴장과, 문화적 외연 확장이 젠트리피케이션으로 전화될 수 있는 긴장이 내재하여, 양적 전환이 자동으로 질적 고도화를 보장하지 않음을 확인하였다. 본 연구는 도시 어메니티를 정적 속성이 아닌 이용자 경험을 매개로 한 동적 형성 과정으로 이론화하고, 공공예술공간이 물리적 인프라를 넘어 사회적 자본을 형성하는 핵심적 사회문화 인프라임을 실증하였다는 점에서 학술적 의의를 지닌다.

This study investigates the mechanisms through which public art spaces qualitatively transform urban amenities, focusing on "The Gallery Hosu" in Songpa-gu, Seoul. Adopting Yin’s (2014) single case study methodology, the research analyzes the transition process across four dimensions?convenience, environment, aesthetics, and culture?through field observations and in-depth interviews with 11 stakeholders. The findings reveal that the integration of universal design and resident docent programs realized the internalization of cultural enjoyment, while the architectural internalization of waterfront landscapes transformed natural resources into emotional comfort. Furthermore, integrated curation deepened aesthetic experiences into place attachment, and civic governance expanded public facilities into social community assets. However, inherent tensions such as the spectacularization of art and potential gentrification suggest that quantitative transitions do not automatically ensure qualitative advancement. This research holds significance by theorizing urban amenities as a dynamic process mediated by user experience, demonstrating that public art spaces serve as vital socio-cultural infrastructure for social capital formation.

혼수는 조선중·후기에 확립되어 현재까지 전해지는 禪宗의 가르침 系譜(法脈)에 있어서 핵심적인 인물 중 한 명이다. 이런 점에서 혼수가 고려 말의 普愚와 懶翁 중 누구를 주로 계승했느냐는 문제는 한국불교사에서 중요한 논점이 된다. 이와 관련해 본고에서는 혼수와 粲英 및 自超와의 관계를 보다 면밀하게 검토하였다. 이를 통해서 확인되는 것은 찬영이 보우의 嫡統을 계승한 제자라는 점이며, 혼수와 자초가 懶翁門徒의 대표성을 띠는 시기에 차이가 존재한다는 점이다. 이는 혼수가 고려 말에 나옹계라는 관점에서 國師가 되었을 가능성을 제기하며, 혼수가 국사가 될 무렵에 보우계의 찬영이 王師가 되는 것을 통해서 방증 받아 볼 수 있다. 또 혼수와 자초가 나옹문도의 대표성을 띠는 시기에 차이가 있다는 것은, 두 사람 모두 나옹문도의 대표성을 확보할 수 있다는 점에서 주의가 요구된다. 이는 기존의 ‘나옹 → 자초’의 인식에 변화가 존재할 수 있는 측면이다. 그러나 조선의 개국과 함께 강력한 위상을 확보하는 자초에 의해서, ‘나옹 → 혼수’의 구조가 ‘나옹 → 자초’로 변모됨으로 인하여, 조선·중후기의 禪宗系譜 인식에서 혼수는 나옹과 연결될 수 없게 된다. 이는 결국 단절된 찬영의 계통을 대신해서 ‘보우 → 혼수’의 계보가 완성되는 결과를 초래한다. 즉 자초에 의한 ‘나옹 → 자초’ 구조의 확립이 후대에 와서 ‘보우 → 혼수’라는 계통의 확립을 촉구하게 되는 것이다. 이와 같은 연구를 통해서, 혼수와 자초의 관계가 명확해지는 동시에 조선중·후기의 법계인식이 보다 분명해진다. 이는 현대의 조계종으로까지 직결되는 측면이라는 점에서 본고는 높은 연구의의를 확보한다.

Honsu was one of the key figures in the legal genealogy of Seon Buddhist teachings that have been transmitted up to now after being established in the middle and late Joseon Dynasty. In this regard, the problem of whom Honsu inherited between Bowu and Naong of the Late Goryoe is an important issue in Korean Buddhist history. In relation with it, this study has closely examined the relationship among Honsu, Chanyeong and Jacho, With this, it turned out that Chanyeong was the legitimate successor of Bowu and therefore there is a temporal difference between the times when the brotherhood leadership was owned by Honsu and by Jacho. It raises the possibility that Honsu became a national master in the end of the Goryeo period thanks to the relationship with Naong. It can be indirectly confirmed through the fact that Chanyeong of the Bowu’s line became the king’s master when Honsu became the national master. In addition, the difference in the times for Honsu and Jacho to lead the sect of Naong’s disciples is noteworthy in that both of them could secure the representativeness of Naong’s sect. This is the aspect that there might have been a change in the conventional perception of ‘Naong → Jacho’ succession. However, the structure of ‘Naong → Honsu’ was changed to ‘Naong → Jacho’ by Jacho who came to secure powerful position along with the foundation of Joseon Dynasty. Therefore, Honsu could not be connected to Naong in the Seon Buddhist genealogy of middle and late Joseon. This eventually resulted in the completion of the genealogy of "Bowu → Honsu" in place of disconnected Chanyeong’s lineage. In other words, the establishment of ‘Naong → Jacho’ structure by Jacho came to promote the later establishment of ‘Bowu → Honsu’ lineage.