The aim of this study is to inquire into the PungSu thought and PungSu life of Honam Silhak scholars in the later Joseon Dynasty. This paper used case study, and focused on Hwang, Yoon-Seok, Wi,Baek-Kyu, and Shin,Kyeong-Joon who are considerd the best three of the Honam Silhak scholors.
It tried to approach the total real state in PungSu, especially by inquiring minutely into Not only PungSu thought, recognition side but also PungSu life, practice side.)
The Significant outcome of this study is as in the following ;
First, It is the first try to study about the PungSu thought of Honam Silhak scholars. They were verified to have contributed to advance of PungSu thought.
Second, IJaeNanGo(『頤齋亂藁』), which was well known for a repository of life history of the later Joseon Dynasty, was confirmed as a kind of data base of Joseon Dynasty's PungSu history. Especially, the record about over 80 PungSu experts not to have been seen in the government compilation is rare materials, and will be used for various field of study in future.
Third, it was determined that there was academic intercourse between the representative Silhak scholars and the best PungSu experts, such as Hwang, Yoon-seok's family and Park, Sang-ui, and Wi, Baek-gyu's family and Lee, eui-shin.
Fourth, It found out and introduced that Wi, Baek-gyu's empirical excellent thesis on PungSu, WonPungSu(「原風水」) that is not yet known to the academic community. Especially, his original method of how to choose a site, Youngbup(影法) is henceforward expected to contribute to studying PungSu.
Fifth, It could confirm that the intellectuals with PungSu-side view of nature in the Joseon Dynasty had mutual understanding in their art world such as poem creation, paintings and writing. In this side, We can say that PungSu was one of the basic floor thought in Joseon Dynasty.
Sixth, While the preceding major research in PungSu mainly used literature research, this study carried out field surveys and interview investigations. By this field work, I can make good a deficiency of written sources or records.
Seventh, it is significant that I could overview the flow of PungSu history of North Korea, although there was limitation of data access. It was the first attempt.
This study is a little critical. There is a limit to generalizing the result of case study to universal PungSu thought of Honam Silhak scholars because I didn't check most of them and inquired into three representative scholars. In Shin, Kyeong-Joon's case, I had to trace his PungSu recognition through his achievement and the analogy from other record without his writing and mention about PungSu. I hope to complement it by a follow-up study and discovery of significant data.
I think Korean PungSu is a precious cultural heritage, and the value of PungSu depends on human beings, not on earth.
In the future, the ultimate aim of PungSu must be the thought of oneness of heaven, earth and man in life matrix network. And PungSu should be practically contributing the earth recovered, restoring harmony among the heaven, earth to the 'Sustainable Earth', by making the biosphere, and pursuing the and man.