• Archives of design research
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• v.16 no.3
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• pp.309-318
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• 2003

A work of Art is not supposed to be isolated from the world, but it should be influenced by its cultural background and situations of the times. Therefore, Art itself reflects its era. In other words, it is created being based on the thought of its artist and simultaneously interacting with external conditions or circumstances of the era, so it would also affect the cultural code of its society. This is why modern art made by the individual living in this complicated and diversified society is quite avant-garde. Various demands from its society and diversified senses have been influencing diversification of works of Art. Now we can say that a mode of art is also dose to current stream of the times. A lot of artists have been trying to get out of traditional way of presentation techniques and classification of genres. In that point, the emergence of Multimedia Alt is inevitable in this digital era. The terms of Internet or multimedia are now familiar with everybody in the world, and a lot of works like Technology Art, Information Art, Computer Art, Digital Art, New Media Art, and so on have been coming into the world by using multimedia. Unlike other works of Art, these works from multimedia are practically used by being combined with technologies. Hereupon, in this paper I would like to find out a concept of Multimedia Art, its social function, and the future prospect of this brand-new form of art.

• The Journal of the Korea Contents Association
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• v.22 no.6
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• pp.369-385
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• 2022

This thesis was a phenomenological study of an after-school picture book making program for middle school students. This study attempted to establish a theoretical system for picture book making activity by analyzing the process of self-discovery and healing through the picture book making activity. The participants were six middle school students, the picture book making activity program was organized into five stages, and in-depth interviews of the study participants and their interpretation of picture books were described. According to the research results, first, the making activity of picturebooks can construct one's own world through hyper-reality that is more excessive than the original. Second, it can be said that the fearful existence of a monster has developed awareness and insight to view its own problems from various angles through defamiliarization. These results might be that the making activity of picturebooks is a way of revealing one's existence to the world, and through this, the process of exploring and constructing the meaning of oneself and daily life. Discussion was made based on this about the creation of another world where the picturebook making activity is different from the original, the stimulating effect of the subconscious mind through the defamiliarization device, and the establishment of self-existence in picturebook creation.

• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.106-118
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• 2013

I discussed how the Zen training could be used to previous acting training methods focused on the way draw efficiently subconsciousness in the process of the training of actors. It is believed that the practice of the Zen would contribute to the development of training subconsciousness of actors. I examined the validities of the Zen practices which could be helpful to young students and existing actors' training processes and started from the existing proven analyses of mental and psychological effects of it. It is certain that the practices of Zen is a new continent which has infinite possibilities of analyzing and studying in terms of thinking highly of the Zen and brain science together. If we would utilize the Zen efficiently in the course of training actors, we could achieve four elements: the first, a trigger to operate actors' subconsciousness, the second, establishing the presence of actors through the reinforcement of concentration, the third, overcoming any mental and psychological obstacles, and the fourth, the establishment of transformation skills through the combined use of left and right brains. Additionally, actors could have mental and psychological stability through the Zen practice in their daily lives. I believe that we could also find a unique Eastern actor training way through vigorous and practical following analyses and practices which are based on the Zen tradition for training actors' subconsciousness and unconsciousness.

• The Journal of Korean Philosophical History
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• no.30
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• pp.7-36
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• 2010

Cho Gwang-jo(趙光祖, 1482-1519) was the moralist who had the purest conscience and aimed the devoted politics among many fellow Confucianists of Chosun Dynasty. He even criticized his teacher who was in his late forty years for not being able to control his emotions when he was just a teenager. That is to say, he was the one who have kept his cold reasons for entire life. Nevertheless, as mentioned before, Cho Gwang-jo was very faithful to his emotions and also very honest. We find that he was definitely emotional. He demanded to change the relationship between the king and the courtier to the one between the father and the son with humane communication. He expressed his mind and emotion he had used to have at the moment of his death: he loved his king just as he loved his father. However, the king, Joongjong, was indifferent at the human's emotion as if he was a senseless figure. That was the saddest frustration and grief he had. However, his grief did not remained just as the mere grief but again survived as the hope for the survivors and descendants with the big echo. In this respect, his gried did not just end as the grief but it can be said that it even revived itself as the strength and courage. Then, Cho Gwang-jo's life as a human being was never a failure. Moreover, his grief and agony did not just remained as the vain emotion and sadness.

• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.617-625
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• 2013

Along with and <1Q84> Murakami Haruki sees through human nature that fades away with time in his latest work with 'color and memory'. This is the type of character or story to read with the deployment of instrument. Costume of characters conceived in the expansion of the body, the inner expression of personal notes. To others what you want to look, how they formed on the body, with a range of social, if you are claiming a statement. To form the body by forming self-practice is that there becomes. This paper the inside of the characters and the apparent strong interest in the set, costume characters, especially characters were recognized as representing the device of novel. Work directly in the results, or is described as a symbolic system of the body and clothing that embodies the meaning of the symbol you want to the structure of the exchange.

• Cross-Cultural Studies
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• v.40
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• pp.111-131
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• 2015

An unusual success engendering loyalty among cult fans in the United States, Mamoru Oshii's 1995 cyberpunk anime, Ghost in the Shell (GITS) revolves around a female cyborg assassin named Motoko Kusanagi, a.k.a. "the Major." When the news came out last year that Scarlett Johansson was offered 10 million dollars for the role of the Major in the live action remake of GITS, the frustrated fans accused DreamWorks of "whitewashing" the classic Japanimation and turning it into a PG-13 film. While it would be premature to judge a film yet to be released, it appears timely to revisit the core achievement of Oshii's film untranslatable into the Hollywood formula. That is, unlike ultimately heteronormative and humanist sci-fi films produced in Hollywood, such as the Matrix trilogy or Cloud Atlas, GITS defies a Hollywoodization by evoking much bafflement in relation to its queer, posthuman characters and settings. This essay homes in on Major Kusanagi's body in order to update prior criticism from the perspectives of posthumanism and queer theory. If the Major's voluptuous cyborg body has been read as a liberating or as a commodified feminine body, latest critical work of posthumanism and queer theory causes us to move beyond the moralistic binaries of human/non-human and male/female. This deconstruction of binaries leads to a radical rethinking of "reality" and "identity" in an image-saturated, hypermediated age. Viewed from this perspective, Major Kusanagi's body can be better understood less as a reflection of "real" women than as an embodiment of our anxieties on the loss of self and interiority in the SNS-dominated society. As is warned by many posthumanist and queer critics, queer and posthuman components are too often used to reinforce the human. I argue that the Major's hybrid body is neither a mere amalgam of human and machine nor a superficial postmodern blurring of boundaries. Rather, the compelling combination of individuality, animality, and technology embodied in the Major redefines the human as always, already posthuman. This ethical act of revision-its shifting focus from oppressive humanism to a queer coexistence-evinces the lasting power of GITS.

• (The)Study of the Eastern Classic
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• no.35
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• pp.75-100
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• 2009

A human being makes a constant effort to find out what he really is. We try to do a great deal in self-culture to know his own self-nature with miscellaneous ways as Buddhism, Taoism and Confucianism. When we are faced with a difficult problem in life, We utilize own knowledge and wisdom to solve them. Thus there are many result of answer what self-confidence is throughout the devoting oneself to the study of man's life which is expressed poetry and prose. We can see the aspect of liberty life in their poetry and prose which is escaping from their restraints as they are willing to find out their own self-nature and want to attain a state of perfect self-nature in every day life. And they are anxious to be born again in spiritual value and to be a man in liberty with removing the narrow-mindedness, the stupidity, the anger and the absolute ego in their mind. That's what we are want to achieve man's purpose understanding of the human being's life. Here, I have a good such example who is Tao yuan ming. It is not easy to give up fame and wealth for maintaining his doctrines. So We have a high regard for this wisdom between entering into politics and withdrawing from his office. It needs a self-conquest and more courage than entering into politics. Retiring from his office, he returns to the place where is native place everything lives and let live without moral pressure in daily life. Because there is real liberty life and immutable truths.

• Journal of Convergence Society for SMB
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• v.6 no.4
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• pp.65-70
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• 2016

Smart city is an urban development vision to integrate multiple information and communication technology(ICT) and Internet of Things(IoT). The goal of building a smart city is to improve the quality of life by using urban informatics and technology to improve the efficiency of services and meet residents' needs. Many devices in today have been used on various industrial regions. These devices use Internet to transfer their informations. We call these situations as the IoT(Internet of Things). We studied various application examples of IoT in smart city industrial region. In this paper, we described two actual cases such as smart park system and smart bin.

• Journal of the Korean Society of Child Welfare
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• no.58
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• pp.103-139
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• 2017

The objective of this study was to examine in depth the life of Korean-Chinese adolescents before and after entering Korean society. These adolescents experienced early separation from their biological mothers in China and were raised by relatives due to the absence of parents. The adolescents' childhoods were filled with a sense of loneliness and emptiness, which made them feel hopeless in life, and traveling to Korea in hope and fear was a major challenge in their lives. After coming to Korea, they harmed themselves by engaging in toxic behavior and found themselves hopeless. They also experienced difficulties due to the relationships that needed to be rebuilt with their biological parents, as well as the relationships with their stepparents and half-siblings. However, they reported feeling self-confident and hopeful that their life would improve in the future. In addition, family support and social-support systems have given them a potential avenue for development. Verbal data collected from seven Korean-Chinese adolescents were analyzed. Based on the results, practical recommendations to be reflected in related programs were provided.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.76-89
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• 2012

This study aimed at carrying out a semantic interpretation of the core Design language that seemed to influence deeply in the creation of the ChwuiseokJeong wonlim of Gochang. Especially, this paper aimed at inferring how the spiritual culture of seclusion of the 16th century influenced the creation of the wonlim by understanding the metaphor and symbolism by grasping the transmission meaning and reception meaning of the creators and the people concerned with keywords like Eunil(隱逸: seclusion), Chwuiseok(醉石), and Chilseongam(七星巖). 'Building up a wall' was intentionally carried out in order to represent 'Seven Stars(The Big Dipper)' inside of the wonlim. This is a kind of two-dimensional 'enframement', and a result of active creation of a meaningful landscape. From Chilseongam that was created by assembling, we presumed that Kyung-Hee Kim, Nohgye(蘆溪), the creator showed the recognition and thoughts of astronomy as a Confucian scholar that the ChwuiseokJeong Wonlim where he secluded is the center of the universe. The interpretation of words in Nohgyezip, an anthology, showed that the articles and writtings of Nohgye, his decsendants, and the people of ChwuiseokJeong included alcohols, Chwuiseok, Yeon-Myung Do, and Yuli(栗里) where Do secluded; this means that Nohgye ranked himself with Do because Nohgye also lived in peace by drinking alcohols and enjoying nature like Do did. 'Drinking' was what expressed the mind of Nohgye who wanted to be free and have the joy of enjoying mountains, water, and their landscape like Do did. In other words, 'Drinking' is the symbol of freedom that makes him forget himself and equate himself with nature. These are the representation, imitation, and mimesis of respecting Yeon-Myung Do. As the alegory of 'speaking something with other things' suggested, it is possible to read 'Chwuiseok', came from the story of Yeon-Myung Do, in multiple ways; it superficially points out 'a rock on which he laid when he was drinking', but it also can be interpreted as 'an object' that made him forget his personal troubles. In addition, it means freewill protecting unselfish mind with the spiritual aberration of drinking, 'Chwui(醉)', mentally; also, it can be interpreted metaphorically and broadly as a tool that makes Nohgye reach to the state of nature by the satisfied mind of Yeon-Myung Do. 'Chwuiseok' was a design language that showed the situation of Nohgye by comparing his mind with the mind of Yeon-Myung Do from the Confucian point of view, and a kind of behavioral mimesis based on his respect to Do and 'aesthetic representation of objective reality.' It is not coincidental that this mimesis was shown in the engraved words on Chwuiseok and the creation of ChwuiseokJeong that has the same name with Chwuiseok in Korea and China.