간행물
건축역사연구 KCI 등재 Journal of Architectural History
- 발행기관 한국건축역사학회
- 자료유형 학술지
- 간기 격월간
- ISSN 1598-1142 (Print)2383-9066 (Online)
- 수록기간 1992 ~ 2024
- 주제분류 공학 > 건축공학 공학 분류의 다른 간행물
- 십진분류KDC 610DDC 720
권호리스트/논문검색
Vol.16 No.6 (2007년 12월) 7건
1.
2007.12
구독 인증기관 무료, 개인회원 유료
This article is about restoring the wooden pagoda which located in Silsangsa Temple after historical research. The process of this study, first of all, the theoretical study was considered about similar examples of wooden pagoda and gilt-bronze pagoda in Gorye period and wooden pagoda in contemporary period. After that, the study was established by the present condition of Silsangsa wooden pagoda site, the characteristic of Silsangsa wooden pagoda, the form of arrangement, the scale and height. Finally, considering those studies, the wooden pagoda designed in detail. This restoring design tried to follow the inference in that time. Moreover, the design tried to involve the elements of characteristic of region and Silsangsa wooden pagoda. Therefore, the research establish period of Silsangsa wooden pagoda in Gorye period. Locally, it considered both elements of Silla and Baeckje. The arrange form of restoring wooden pagoda was freestyle arrangement that had two main building of a temple and one middle pagoda. The idea of structure was to establish of double Core system. This system inferred from the system of building structure in ancient wooden pagoda and middle and modern age of multistory wooden construction. According to measurement of foundation stone, the scale of restoring wooden pagoda followed the skill of Tang-scale. The connection structure of each floor followed laminated structure which was the general form of log frame in that time. After study of foundation's condition, the present writer deseeded to have restoring the wooden pagoda 9 stories tall. The final aim was to depend on the structural intuition of the present writer, the writer tried to restore beautiful wooden pagoda according to in those days which is solution for contradiction of unclear point. So, it could be make out a plane of restoring wooden pagoda
5,500원
2.
2007.12
구독 인증기관 무료, 개인회원 유료
Through reinvestigations of early years of King Young-Joe provincial castles, Jeonju Eupsung, this study seeks to broaden the understanding of castle construction of the later period of Chosun Dynasty. Jeonju Eupsung was established by reform-minded king and his loyalist Cho, Hyun Myung. Their new conceptual framework for reconstruction of Jeonju Eupsung was affected by Yoo, Hyung Won, a realist scholar of 17th century. It is obvious that adopted new administrative systems of financing, building and maintaining of Jeonju Eupsung were based on the his theories of castle. This study demonstrates that Jeonju Eupsung built by Cho, Hyun Myung, during the early years of King Young-Joe were based on those new concepts and systems of the new age. The study shows that the designer of this castle had in mind efficient construction design and execution and effective defense of provincial towns located on flat ground. And, the study explains how those original designer sought higher productivity through greater localization of securing resources and more detailed and improved organization of construction responsibilities. In short, this study seeks to prove that the provincial castles of the early 18th century reflected the new thinking on practicality that was spreading throughout the society of Chosun Dynasty at the time.
5,500원
3.
2007.12
구독 인증기관 무료, 개인회원 유료
Lokapālas are understood as the deities of four directions in Buddhism: Dhṛtarāṣṭra in the East, Virūḍhaka in the South, Virūpākṣa in the West and Vaiśravaṇa in the North respectively. Their common name is, therefore, called as the "Four Guardian Kings", whose function is to prevent demonic forces from entering into its sacred world. Although the position of Lokapālas is to the lowest level in the hierarchy of the minor deities in Buddhism, the cult of Lokapālas was widely spread and prominent in the countries of Northern Buddhism. It played a significant role in terms of the state-protecting Buddhism, on behalf of it's esoteric and magic power. More than 20 Gateways of the Lokapālas and Lokapāla statues were still well preserved in Korea, and they were believed to be constructed after the Japanese attack in 1592. After war, monks had concentrated on restoring ruined temples and building many new Gateways of the Four Guardian Kings over the Korean peninsular. Under such circumstances, even though the Lokapālas played a significant role as the subject of cult in Korean Buddhism. they might have a small chance to be taught traditional Lama iconography exactly. The purpose of this essay is to examine the relation of orientation of the Gate way of Lokapālas and allocation of each Kings inside the gate.
5,500원
4.
2007.12
구독 인증기관 무료, 개인회원 유료
Choseon Dynasty, from many aspects, saw the institutional establishment of its royal palaces in the 17th and 18th century, with 'donggwol (east palace)' as the most representative form in the era. In that period, palaces were managed in the best way that fits the royal etiquette and order to maintain the Confucian framework of the times. While the royal palace was the place for the king to conduct state affairs, it was also a compound for the royal family to lead a life in. Since the royal family was also based on the Confucian system, women in the royal palace seldom revealed their existence to outside world. Yet daebi,(a Queen Mother) who was often called 'dongjo,' enjoyed the highest level of honor not only as a member of the royal family but in the hierarchical order of the dynasty. As they often engaged themselves in political affairs, daebi raised their reputation through rites and rituals. So, in the 16th century, they largely used Changgyeong-gung palace in the eastern part of the royal compound since they sometimes had to go out of the royal residence. While it was called 'dongjo' because it was seated in the eastern part, it was also used as a word symbolizing daebi. And, therefore, it has become a general principle of royal palaces to build the palace for daebi in the eastern wing of the compound. However, the residence for daebi was not always built in the eastern part in the 17th and 18th century and, instead, edifices for daebi were sometimes erected in several points within the royal compound. Beside, daebi’s residence in this period had additional spaces for ceremonies since they had a number of official events there. Construction of daebi’s residences in this era was not confined to the symbolic institutions and they became the peculiar palaces with specific characteristics for official ceremonies of the queen mothers. Consequently, it could be said that the architectural style of dongjo, which was the place of the supreme female in the hierarchical order, stemmed from donggwol where daebi spent the longest time of the royal life.
5,500원
5.
2007.12
구독 인증기관 무료, 개인회원 유료
This study examines on the structural Methods between purlin and beam at Wooden Architecture in Joseon Dynasty(1372~1910). Through the investigation, it is verified that the structural methods between purlin and beam is the technique utilizing tenon joint(통장부맞춤), Sungeoteok joint(숭어턱맞춤), dovetailed tenon joint(주먹장맞춤). And the methods of tenon joint is followed by the Sungeoteok joint, which is used in the buildings after middle Joseon dynasty. The method of tenon joint(통장부맞춤) is to connect the beam with the purlin by carving out the head of the beam as '一' shape. And the structural methods between Janghyeo(장혀, timber under purlin) and beam is halved joint(반턱맞춤) and tenon joint (통장부맞춤). The buildings in late Goryeo Dynasty and Joseon Dynasty adopted the method of tenon joint between purlin and beam. The method of Sungeoteok joint is to connect the beam with the purlins by carving out the head of the beams '凸' shape. And the structural methods between Janghyeo and beams is halved joint(반턱맞춤) and tenon joint(통장부맞춤), the method of tenon and step joint(통장부턱맞춤), dovetailed joint between beam and Janghyeo to increase the security of shear force.
4,600원
6.
2007.12
구독 인증기관 무료, 개인회원 유료
This paper aims at studying on the medium of cultural interchange regarding who did and how to introduced the new trend of architecture during the period of Koryo Dynasty. Before the era of Koryo Dynasty, Kyungjang(Sutra Pitaka, 經藏) was mainly centered in Kyeongnu with a substantial function of storage. In the early Koryo Dynasty, however, Daejangjeon(大藏殿), which was spatialized for worship, began to appear. Normally, fixed walls were installed and the Sutras were enshrined inside Daejangjeon, while Jeonryunjang (revolving wheel sutras), a type of rational bookshelf, was introduced, and a new trend became developed in Kyungjang construction. Jeonryunjang(revolving wheel sutras, 轉輪藏) is a dharma instrument with a rotational function so that one revolution gives an effect of reading the enshrined Sutra one time, and began to be created actively in the period of the Northern Song. It is considered that the introduction of Jeonryunjang(revolving wheel sutras) to Daejangjeon was resulted from Haejokuksa(慧照國師) Damjin(曇眞) who visited the Kangnam areas in the Northern Song at that time. The Kangjeol areas in the Northern Song, where Damjin concentratively itinerated three times, were the place in which Jeonryunjang was created in many temples. Since Damjin, historical materials and excavated data regarding constructing Jeonryunjang have been discovered in the Buddhist temples, which are related to his pupils and dharma lineage. The only existing Jeonryunjang of Yongmusa Temple in Korea is the one that Joeung Daesunsa, who succeeded to the dharma lineage of Haesokuksa, promoted, and supports strongly such introduction of Jeonryunjang by Haesokuksa
5,500원
7.
2007.12
구독 인증기관 무료, 개인회원 유료
Seowon(書院) is a representing institution in Choseon Dynasty not only educationally but also politically and economically. Due to the artificial crackdown by Daewon-gun in 1871 and destruction by wars, it is difficult to restore and interpret the Seowon accurately at present. It is well known that the 'Basic Form' of the Seowon consists of an inner court, enclosed by the rear gangdang (lecture hall), dongseo-jae (east and west dormitory), and the front munlu (gate pavilion or upper story bower for relaxation), represented by so called 'front-dormitory rear-lecture-hall type', that is, 'jeonjae hudang(前齋後堂) type'. However, it is overlooked that this Basic Form is a product of Youngnam School located only in Youngnam area. A different form, of 'front-lecture-hall rear-dormitory type', or 'jeonndang hujae(前堂後 齋) type' is located only in Gyeonggi, Hoseo and Honam area. It has been wrongly analyzed that the type is a result of the later period, emphasizing the memorial service rather than the lecture itself, and worshipping loyalists than Confucian scholars. Analysis encompassing each Seowon architecture has been mistakenly made by historians as "deterioration" of the original educational purpose of the Seowon from the early period to the later period. This paper raises the fact that the form of jeondang hujae type has been established since the early period of Seowon in the 16th Century. It has a unique order of space itself. Here, the lecture hall faces toward sadang (shrine). The inner court, enclosed by east and west jae and the lecture hall, becomes the outer yard of the shrine, and as a result two main spaces of the shrine and lecture area is merged into one. While the munlu of the basic type encloses the inner court of the main area, the munlu of jeondang hujae type is located at the vicinity area. This paper reinterprets the jeondang hujae type not as a form coming out of degenerated period but as a type that belongs to a different Confucian school, the area of Kiho, and concludes that the Seowon is a product of political struggles between the two schools and of the local economical situation. Each school has maintained his own type of form, therefore the remaining Kiho Seowon architecture can be reevaluated.
5,500원
