• Journal of architectural history
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• v.19 no.2
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• pp.43-66
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• 2010

In that the Buddhism is the religion founded by Buddha, the settlement of Buddha's existence is very important in the temple building arrangement which symbolizes the Buddha's world. What symbolizes the Buddha in the temple are the pagoda and the Buddhist image. Among them, the Buddhist image is directly connected with the Golden Hall. This kind of double structure is settled as a typical pattern for the arrangement of buildings such as halls and pagodas. The earlier one between the pagoda and Buddhist image is the pagoda, of course. It can be inferred that, through the gradual expansion of the Buddhist images, the gravity was transferred from the pagoda to the Golden Hall. But, if the Buddhist image can be connected with the Golden Hall in that it was the product reflecting the requests on the Buddha and his teaching, the internal origin of the Buddhist image should also go back to the early Buddhism. In fact, the gravest building in Venuvana - vihara or Jetavana - anaehapindasyarama was the Golden Hall, the Buddha's residence. And in the summit of Grdhrakuta or Jetavana - anaehapindasyarama where Buddha stayed long, there is the gandha - kuti the Buddha's place till now. It means that the symbolic request on the Buddha and his teaching had existed even before the Buddhist image and that this tendency could be connected with the generation of Buddhist image. This paper is to show that the hall / pagoda structure generalized in the building arrangement of later age was originated not just from the Buddhist image and the sarira pagoda but from the gandha - kuti and the hair pagoda, and therefore the two should coexist inevitably. It is an attempt to develop a little more in the ideological perspective the general theory that the pagoda and the Buddhist image were fused into one precinct of temple later in their respective origins. That is, it tries to recognize the relation of pagoda and hall not as the conflicting one but as the complementary one.

• Journal of architectural history
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• v.26 no.6
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• pp.67-76
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• 2017

Royal banquets under the reign of King Sunjo saw developments in the playacting stage, which exhibited characteristics unique to the transitionary period between Jeongjo and Gojong this period established the framework of the Joseon Dynasty's playacting stage construction. Starting with the Jagyeongjeon-Hall banquet and continuing into the Year of the Golden Rat banquet, the next-day banquet by the Crown Prince demonstrates a renewed format, with the stage also changing accordingly. This change was substantiated by more assertive use of the Red Blind and gabjang. Previously, the Red Blind has been installed in the palace hall and around the royal courtyard, to form three sides, but as next-day banquets became more frequent under Sunjo, the Red Blind developed and came to be installed in accordance with the hierarchy within the royal family. In the Year of the Golden Rat banquet, the Red Blind was lifted and the throne of the crown prince was situated in the palace hall. In the banquet of the following year, however, the Red Blind was let down and the crown prince's throne was placed outside, in palace court yard. This seems to have been a gesture to reorient the crown prince's political standing and restore Sunjo's sovereignty the following year. Hence, the installation of the Red Blind developed in accordance with the royal hierarchy and ranks under Sunjo's reign. The gabjang provided the second layer of protection for the playacting stage. The hongjeongju gabjang surrounded the stage in multiple layers and served as a partition. The gabjang from the Year of the Golden Bull banquet, in particular, boasted a unique installation, where it dangled from both sides of the royal palace's facade. Hongjeongju gabjang, lapis lazuli gabjang, red gabjang, and yellow curtains were installed in the stated order to reflect Sunjo's 40th birthday as well as the 30-year anniversary of his coronation. The Red Blind and gabjang from Sunjo's years were positioned in creative ways to reinstate the royal authority, and demonstrated many improvements from those of Jeongjo's reign.

• Korean Institute of Interior Design Journal
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• v.21 no.3
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• pp.182-193
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• 2012

The percentage of senior citizens is increasing in Korea and it is expected to become an "aging society". Problems with the elderly are becoming a big concern, such as physical and mental illness, losing their jobs and having difficulties at home. But, the silver generation, as they are being known, has changed a lot these days. With the aid of medical developments, the elderly's lifespan has become longer, making them more independent and active. Senior Welfare Center's are places where the elderly can spend their golden years in comfort, meaningfully. Senior Welfare Center's these days provide many different programs, which naturally lead to an increase in elderly users. With the rise in welfare centers and users, research on the subject also grew. As this topic has only recently become an issue, there were not many spatial structure studies considering elderly movement. Therefore, there should be spatial structure research that considers older users space awareness and how it can be managed effectively. The goal of this study is to present basic resources for providing a comfortable senior welfare center for elders. This will be based on quantitative analysis derived from spatial structure research along with special construction characteristics based on the institution's general plan. As a research method, Senior Welfare Center's will be categorized into corridor type, hall type, and hybrid types which then be reproduced into a j-graph. Based on this, special structure characteristics and connection links will be comprehended. Then the connection link will be analyzed based on the space syntax result calculated from each type's integration, connectivity, control value, and intelligibility. The analysis result shows that Senior Welfare Center j-graph's average arrangement is hybrid>corridor>hall types. Those elders lacking awareness need easily perceivable spatial structure's and hall type's would be the best choice to increase their awareness as it has high articulation. However, hall type's would be difficult to construct with the size increase, so hybrid type would be the next logical solution. Space with relatively high articulation will need to be planned in hybrid type's where rest areas can be created within the halls in the Welfare Center in connection to its corridors.

• Journal of architectural history
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• v.14 no.2 s.42
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• pp.57-69
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• 2005

A stylobate, part of the foundation for hardening soil below the floor, has been built with a variety of materials, such as stone, tile and brick, in several kinds of combined constructions of soil, stone, and brick. In particular, Baekje used a tile-piled stylobate that could not be found in Goguryeo and Silla counterparts, thus showing outstanding performance in the construction culture. Archeological excavations up to now evidence the stylobate played a role in building the magnificent structures or enhancing the decorative effects. It can be enough inferred that such features are reflected on dual footing stylobate, framed stylobate and tile-piled stylobate. Baekje had delivered its techniques for constructing stylobate to Silla from about the middle of 6th century. They can be traced down back from the dual stylobate that has been identified in Hwangryong-sa temple lastly built in the old site of Silla, those constructed with broken stones at Najeong, tile-piled stylobate of the mode of vertical-horizontal rows which had been established in Inwang-dong, Gyeongju, the capital of the kingdom, and a framed stylobate at Hall enshrining Buddha (Golden Hall) site of Gameun-sa temple site. Recently, relics of structures, including temple sites, are intermittently being unearthed in the old sites of Baekje and Silla. However, studies linking archeology with architecture can be rarely found up to now. It is, therefore, necessary that the relics should be correctly construed in archeological as well as architectural aspects. We expect that further studies can graft architectural insight into archeological analysis.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.238-259
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• 2021

Gameunsa Temple is a Buddhist temple from the mid-Silla period. Construction began during the reign of King Munmu and was completed during the second year of King Sinmun's reign (682). This study is based on the results of excavations at the Gameunsa Temple site, exploring the findings presented in the literature in the field of history. This study also investigates the characteristics of the construction plan of Gameunsa Temple and its correlation with the political, social, and religious environment of the time. The results of the study are as follows: (1) First, it is confirmed that all of the buildings in the central block of Gameunsa Temple, such as the pagoda and corridor, the central gate, and the auditorium, fit within 216 cheoks by 216 cheoks (Goguryeo unit of measurement, estimated dimensions 353.30 mm), in terms of the base structure. This fact is highly significant considering the intent of the King in the mid-Silla period to advocate Confucian political ideals at the Donghaegu sites (Daewangam, Igyeondae Pavilion, and Gameunsa Temple), as confirmed by the relationship between the 'Manpasikjeok legend' and the Confucianism of the etiquette and the music; the relationship between the name of the 'Igyeondae Pavilion' and the 'I Ching'; and the relationship between the 'Taegeuk stones excavated from the Gameunsa Temple site' and the 'I Ching.' Additionally, it may be presumed that the number in the "Qian 216" on the Xici shang of 'I Ching' was used as a basis for determining the size of the central block in the early stages of the design of Gameunsa Temple. The layout of the halls and pagodas of Gameunsa Temple was planned to be within a 216-cheok-by-216-cheok area, from the edge to the center, i.e., on the central axis of the temple, in the following order: the central gate and auditorium, the north-south position of Geumdang Hall, the south corridor, the east-west buildings of the auditorium and the winged corridor, the east-west corridor, and the central position of the east-west stone pagoda. (2) Second, the coexistence of Confucianism and Buddhism in the architecture of Gameunsa Temple is based on the understanding of the Golden Light Sutra, originating from the aspirations of King Munmu to obtain the immeasurable merits (陰陽調和時不越序 日月星宿不失常度 風雨隨時無諸災横) and the light of the Buddha, which is metaphorically represented by the sun and the moon illuminating the whole world of Silla, a new nation with a Confucian political ideology, for a long time by "circumambulating the Buddha (旋繞)". It is also presumed that Gyeongheung, who was appointed by King Munmu to be the Guksa in his will and appointed as the Gukro after the enthronement of King Sinmun, was deeply involved in the conception and realization of the syncretism of Confucianism and Buddhism.