• The Research Journal of the Costume Culture
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• v.11 no.2
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• pp.177-192
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• 2003

The purpose of this study is to define masculinity as a shilling concept, stemming from the process of power groups controlling the conscious and unconscious of human beings to diffuse their ideologies, and to examine how masculinity has been reflected in aesthetic images in men's bodies and fashion. As for the research methodology, literary research and demonstrative studies through the analysis of pictures and photos were undertaken. Emerging in the wake of the Industrial Revolution in the 19th century, the absolute powers such as the bourgeois elite, males and the Wet emphasized the importance of reason, and made aesthetic images such as authority, robustness and modernization in men's fashion. In the conversion to the Information Society, poweres horizintally spread out over society. By using non-reason, diverse power groups have broken down traditional masculinity and express diverse aesthetic images in men's fashion such as eroticism, multi-culturalism and liberation.

• Journal of the Korean Institute of Landscape Architecture
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• v.45 no.3
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• pp.129-140
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• 2017

This study aims to interpret the current landscape design of the place and landscape of memory, such as post-industrial parks and memorials that have an old, aging appearance from an aesthetic perspective. The objects of the study are large parks and open spaces that have collective memories for visitors. Visitors' aesthetic experience from these places and landscapes of memory could be explained by aesthetic concepts such as the sublime, nostalgia, and melancholy. Because these aesthetic concepts are associated with past traumas, visitors may be affected morbidly. However, due to the capability of the media to form an aesthetic experience when visitors visit a given place and landscape, visitors can autonomously adjust the distance to the place of memory and gain an aesthetic experience. The aesthetic experiences through the sublime, nostalgia, and melancholy are based on temporality and irreversibility. Temporality here refers to a characteristic of memory, and time in the place and landscape of memory and is based on the irreversibility of time, as time cannot go back. Both the place memory and the memory that is recalled from the combination with visitor's past memories and knowledge are two major factors involved in the construction of the aesthetic experience in the place and landscape of memory. The results of the present study are meaningful in that this study presents a framework for a better understanding and use of both the place memory and appreciators' memory in the design process of a place and landscape of memory and also criticizes a materialistic approach that fails to take into account the visitors' memories.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.12 s.159
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• pp.1737-1746
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• 2006

The purpose of this study is to present a concrete image of the ideal beauty as shown in era preceding 1945 that effects the shaping of our aesthetic values; by analyzing its characteristics through the covers of women's magazines of that period, this research aims to promote the understanding of beauty of the human body. The scope of my research extends throughout the collection of women's magazines stored in the National Library and the Korea Magazine Information Center. The gathered research materials are: 5 kinds of Shin-Yeo-Sung (신여성), 51 kinds Yeo-Sung(여성) and 30 kinds of Ga-Jung-Ji-Woo(가정지우). The result of the research could be summarized as the followings. Before the 1920's in response to the violent opening, there was a trend of sticking to the traditional standard. In the 1920's, the prevalent images of women were meek and fragile. Japanese standard of beauty was explicitly indicated. In the 1930s, as Western movies started to be shown to the general public, western features were idealized and furthermore intelligence was required as a further condition. In the 1940s, preparation of the war led to encouragement of images of motherhood and natural beauty, and resistant to this trend led to pseudoclassicism.

• Journal of Korean Philosophical Society
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• v.123
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• pp.87-110
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• 2012

The kitsch was emerged from the people's cultural desire in the conditions of the various duplicating technology, the capital economy system, and the civil revolution in the western modern mass society. But it is underestimated constantly because of the conspicious consumption and the aesthetic inadequacy. Even though some kitsches are elevated to the 'kitsch arts' in the historical description of the modern arts, still the most of kitsches are remained as 'just kitsches' and excluded from the aesthetic research according to the double standard. In this essay, I research for whether anti-kitsch theory is convincing theoretically and practically. Anti-kitsch theory criticizes the kitsch on the basis of the modernist aesthetics, in which the 'fine art' provokes the aesthetic pleasure in the disinterested contemplation. But kitsch purposes for the sensual gratification and the sentimentality. So the anti-kitish theorists conclude that the kitsch is the bad taste. In critically analyzing the argumentation of Greenberg's. Kaplan's and $C{\tilde{a}}linescu^{\prime}s$, I refute the privileged prejudice of the ideal critic. They don't justify the criteria of the classification of 'art'/ 'kitsch'. They supplement the economical and the political grounds for the evaluative theory of the kitsch. But the argumentation of the kitsch is consumed conspicuously and results in the unlettered masses is not sufficient. People produce and enjoy the kitsches in the various ways. People envelope the genres, styles and media of the kitsches and they try to suggest the new horizon of the popular aesthetics. So anti-kitsch theories cannot be accepted because they adhere to the elitism and formalism. The exclusion of the kitsch is the derogation for people's taste. Also they didn't reflect the contemporary cultural practice and the aesthetic needs in the system of post-art. The alternative aesthetics of the kitsch is the topic of my next essay.

• The Journal of Natural Sciences
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• v.9 no.1
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• pp.153-168
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• 1997

The purpose of this study was to investigate the formative aesthetic of head accessory design in korean women. Coming to Chosen, women from the court ir the nobility were Jukui, Wonsam, Whalot, Dangui and so on and as for the hair-form in this era, there were a long trees of hair for single and Unzonmeri(By making a tree with hair and raised up roundly) and Jjokmeri(Doing one's hair up in a chignon on the back of one's head) for married, as for a wig for ceremony they used Daeshu(As a same with today's wig added various head accessory design), Kunmeri(Putting a big hair made with a tree of Dukuji on Ayemeri) and Ayemeri(A big hair made with Darae on the head) and as for an head accessory design, there were Biye, Ddelgam and Chupji, which hadn't regularly developed untill the era Chosun. As is known, coming to the era of Chosun, the widely and generally used Biye and Duykokii fitted well to the most usual Jjokmeri.

• Sijohaknonchong
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• v.30
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• pp.219-240
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• 2009

Jasan An Whak did research on the essence of Sijo to show that Sijo has some features as a literature. I tried to show the formation process of Sijo theory in 1930s through Jasan's Sijo theory. As a preparatory step for it, I introduced Jasan's Sijo theory released in early 1930s and examined the characteristic aspects of it. Jasan recognized a literature as a directing post that reveals the history of our national spirit. He thought a literature as a foundation for satisfying new age. Also, he recognized the essence of a literature as a emotional expression. He emphasized that a new literature in Joseon age should have not only particularity of Joseon literature but also universality of modern literature. Jasan studied style of Sijo. Because he was at the time of modernization, he used the term, 'style', instead of 'poongkyeok', which had used before modern time. He tried to show linguistic artistry of Sijo through the series of his works about the style of Sijo. Jasan tried to find formal beauty of Sijo in the aspect of rhythm instead of rhyme. And he claimed that poetic words can be lengthened or shortened to be harmonious with the melody of Sijo. In other words, it is possible to change the words of Sijo for harmonizing with a tune. Jasan recognized that the words of Sijo have a musical function as well as a semantic function.

• The Journal of the Korea Contents Association
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• v.14 no.3
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• pp.166-175
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• 2014

The negative influence by disaster on human's life could be so tremendous. I like to give attention to the disaster, considerable many cases, that disaster was used as stimulation or motivation for artist's creativity, especially in the film among various art activities. The reason I focus on disaster through art activities is disaster is closely related to human's daily life and also aesthetic consciousness. I like to look into the flood disasters' appearances described in the both films, and and the people's aesthetic consciousness expressed from the flood disasters. In the traditional education of the East. 'cultivation' has been used as the meaning of self education which develops mostly one's personality by doing self practice, and self insight meditation. And In the modern western education, cultivation has been identified as the meaning of unique mission, that each human being expresses one's own individuality, that is personality, progressively. I think 'the aesthetic ' already immanence in human's mind. Analysis for The beauty of Kant is also starts from special nature, delightfulness. The aesthetic doesn't appears in sight easely because it always exists in one's bottom of heart like mist. That's the reason we try to reach to the aesthetic through the medium, that's art. Human can achieve aesthetic cultivation which reaches to the aesthetic by having lot of events and experiences in the process.

• (The) Research of the performance art and culture
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• no.19
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• pp.161-190
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• 2009

This study presents matters of how to analyse the dance of artistic form on the course of transforming folk art to be separated from leisure to become the art form. In particular, the traditional art of dance in Korea has been of collective act like dureh, rather than of individual art, that it had to choose the repeated style of same form and rhythm. In this respect, before it can be said that the dance in its own form became more sophisticated and adopted the artistic segment in the time of modernisation, it is viewed that in the very heart of folk dance there was sufficient ability of artistic material to seek its own right. In this regard, the artistic transformation of seoljanggo nori into seoljanggo dance is an art form which is found in Korea, and expressing rhythm and playfulness is evident and sought attention. Therefore this study puts its importance in analysing how, in the aspect of the course of life of traditional arts, dance is formed in its own right and developed a form of art from fun entertainment. I have chosen, among them, seoljanggo, which used to be a form of fun entertainment and later transformed into a form of art on stage, in particular LeeGyeongh wa seoljanggo dance which maintains the style of Honam Udo farmers' music, and tried to read the text from it. It has resulted in that, Lee Gyeonghwa seoljanggo dance did a new try on tradition, in its development of expressing art through dance and onto more technical sophistication, found in the style of tune and choreography fused into its distinctive form. The art of traditional dance concerns here that seoljanggo has changed from agrarian entertainment to modern stage art, which shows how tradition can be adopted to the contemporary cultural life or to be reinvented to the needs of the aesthetic style that the current society consumes. Thus, it is necessary to think about its role in education and to represent cultural creativity from local developments.