There are tombs and memorial stones of Ugye Seong Hon and his father Chungsong Sung Soo Chim in the area of Ugye’s tomb located in Hyangyang-ri, Paju. Chungsong spent in retirement in Pasan and provided inspiration for behaviors and academics to his son, Ugye. In his death, the most prominent Confucian scholars of the age left their names behind in history. His tomb statement was composed by Gobong Ki Dae Seung, his biography records was written by Yulgok Yi I, and the tombstone and its statement was made and written by Toegye Yi Hwang. As they were renowned scholars who highly admired his belief, principle, and academic achievements, his death can be considered as an assemblage of the great scholars indeed. There are not many epitaphs in existence written by Toegye Yi Hwang because he was careful in writing of the tombstone statement as well as he considered it as a government service and refused politely even to his acquaintance. As it turned out to be written big characters from the beginning and the end of the statement on the back of the tombstone due to difficulties finding any parallel in history, it tells how important it is now as what they used to be. In the shaping process of Chungsong and Ugye’s tombs, it is easily seen that the tombs are composed of elements of politics, society, and cultural history. In particular, on the basis of Ugye’s grandfather, Sa Sook Gong, the burial system was established and his father, Sung Soo Chim’s and his uncle, Sung Soo Jong’s tombs remained a symbol of filial piety and by burying his wife separately at Jangjwa-ri for the purpose of confucian ritualism and geomancy, it is deemed as a combination of Confucian tradition and topographical factor. In this sense, along with the tombs, the historical and cultural values for Chungsong’s tombstone statement and Ugye’s memorial stone should be reconsidered. Although Woogye Memorial in here reflect the spirit and lifetime, the researches of a grave and lecture hall are not enough until now. In the future they needs to be complemented. If the tomb is related to the death, what related to the life are Chungsong and Ugye’s birthplace and Pasan Seowon where a library was placed. Pasan Seowon is one of the 47 academies maintained their existence against the law of demolishing academies in 1871. Not long ago, Pasan Seowon has been recognized as a small sized academy with a shrine centered around, even though it has such renown. However, by a startling disclosure of the picture published in DongA Ilbo, it found out to be a structure formed of relaxation, educating, and religious spaces with a center of the education space facing Ugye stream. In other words, it has a structure of education on the left and shrine on the right. Therefore, not only does the study allow verifying the correlations and historical facts of the tomb shaping process through a construe of Ugye tomb’s epitaph and stone figures, it also allows appreciating the features of tombs by learning Chungsong and Ugye’s study through the space of death. Moreover, the modern picture of Pasan Seowon where he spent most of his time will enable the status to be reevaluated as a creature of moral philosophy beyond the current value. Therefore Woogye Memorial needs to include outcome of study through the interior space redesign