• Journal of the Korean association of regional geographers
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• v.3 no.2
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• pp.227-253
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• 1997

Twenty-first century will be in the era of culture and art as postmodernims progresses, therefore, geography which is is traditionally concerned with regional study needs to deeply study the culture of region. Regional symbols are clue to identify regional culture which is environments of symbolic space. Especially the study of urban culture come to the needs of times with occurring global city, urban symbols make clear urban culture and urban identity. The aim of this paper is to analyze urban symbols, that is urban songs, urban birds, urban trees, urban flowers to study urban culture in korean cities, urban symbols make clear urban spatial environment which is natural and human, and then, urban symbols make clear urban identity. The analytical results of lyrics of urban songs in the 76 cities of korea include names of mountain, river, sea and place, the names of mountain and river make clear urban identies which is natural and human characteristics, it is environment of symbolic space which brings unity, one body. Especially it is environment of symbolic space which comprise fung-soo(風水) aspects, place names well represent symbolic space. The analytical results of symbolic things, that is urban birds, urban trees, urban flowers in the 78 cities of korea indicate they are gain and gain established, they are also our environments of symbolic space which is curtual settlings of our life, but they are imported not native species but foreign species which have not environment of symbolic space. The results of this paper implicate urban symols should review. because urban symbols fit to our natural and human environments of symbolic space.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.189-208
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• 2011

The psychology of Carl G. Jung is often called an "ancilla religionis"(servant of religion, James Heisig), by which Jung's understanding of the unconsciousness of human being as the religious one is well expressed. According to Jung the dichotomy between the consciousness and the unconsciousness of men is reconciled in the various religious symbols of the world religions. He also asserted that the religious symbols must be understood and interpreted by a symbolical way. When the religious symbols are understood literally and dogmatically, they lost their dynamic power to bring salvation to men. In this paper I try to understand the essence of the symbolical and intuitional understanding of the exclusiveness of Jesus Christ. The confession of the Christianity that only Christ, once for all, could bring the salvation to the whole humankind is to be interpreted by a symbolical and intuitional way. That means, Christ is to be understood as a always new being at every time when he is confessed as a salvator. Christ as a symbol could never be a historical past. I mentioned about the understanding of Buddha by Muneyoshi Yanagi, a Japanese Shinto Buddhist, in order to show how such a symbolical and intuitional understanding of the Christ could be possible.

• The Journal of the Korea Contents Association
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• v.7 no.9
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• pp.18-25
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• 2007

A symbol is one of the images that represents individual elements, and it has the power of metaphoric delivery to its audiences. Symbols, in animation, allows the audience to perceive various descriptions as symbols, leading to variety of interpretation. And by providing psychologically deeper meaning to the audience, it enhances the symbolic value of the images. However, detailed study regarding symbol analysis leaves much to be desired. This paper is an semiological approach to the Czechoslovakia animator, Jiri Barta, and his symbolic images, with particular focus on the darkness symbols that appear in the Czech cultural characteristics.

• The Journal of Korean Philosophical History
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• no.35
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• pp.415-443
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• 2012

The moral instruction expresses and conveys a abstract objects so called moral. And it pursues occurrence of moral meaning contained a emotion. In these respects, there is a resemblance between moral instruction and artistic symbolic language. Meanwhile, the poetry are a typical form of artistic symbolic language, and especially poetic symbolism is a representative and possible way that expresses accepting a meaning of abstract objects. Then a moral instruction needs to be poetic symbolism. The poetic symbolism that a moral instruction intends to resemble is a linguistic expression, but at the same time that is a expression beyond a linguistic limitation for conveying the metaphysical meaning. For this, the poetic symbolism reveals visible and concrete vehicles that imply invisible and metaphysical tenor. At this point, poetic symbolism is characterized with sameness, implicitness, polysemy, context, allness. The poetic symbolism having these characters appears personal symbol of poet as combined with creative imagination, and is experienced poetic meaning as combined with creative imagination of reader. The moral instruction as a poetic symbolism offers learning experience similar to poetic experience. The moral instruction as a poetic symbolism would be constructed not a logical or prosaic explain but symbolic form that can draw various moral meaning. For this construction, first, we might find a symbolic media for materialization of teaching contents. Second, moral teaching should be constructed to be searching moral meaning of symbolic media. Third, moral teaching should be constructed to be interpreting moral meaning of symbolic media. When teacher can construct moral instruction as possible as similar to poetic symbolism, student can learn moral meaning combined with emotion through their response and interpretation to the teaching. It is very similar to good poem that is sympathized and accommodated poet's theme by reader.

• Journal of the Korean association of regional geographers
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• v.21 no.4
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• pp.691-703
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• 2015

The purpose of this study is to examine the various concepts related to tall buildings, the history of skyscrapers, and their symbolism of our time. First, skyscraper is a word used to describe a very tall building, and the "tall" is a relative concept dependent on time and place. There is no firm height cutoff of skyscrapers, and their practical meaning depends on both time and place. Second, there is academic disagreement over which building should be considered the first skyscraper. Skyscrapers in the modern sense began to emerge in the late nineteenth century. From this point, the world's tallest building was always in the United States (especially, New York and Chicago). However, since the late 1990s, the skyscrapers in Asian countries have taken the title of world's tallest building. Third, skyscrapers are not simply tall buildings, but symbolic images. They are symbols of capitalism, finance, and ambition. The symbolism of the skyscraper has three dimensions, such as the symbolism of height (size), capital (corporate power), and landscape.

• Cross-Cultural Studies
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• v.43
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• pp.139-170
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• 2016

Through the process, it is possible to understand the meanings of specific numerical symbols that are present in our daily lives, rather than regarding them as abstract symbols. The symbols can be efficiently utilized for cultural communication between Korean teachers and foreign learners, and between learners with different cultural backgrounds. A symbol that intensively shows Korean culture can be applied efficiently to cultural education. This is because Korean identity can be understood by means of symbols that represent Korean thoughts and emotions. Therefore, this study intends to examine the contents of symbol education applicable to Korean culture education, centering on numerical symbols amid far-reaching symbol systems. For this purpose, this study analyzed how the application of numerical symbols is presented in Korean textbooks, with the intent to organize the symbols into 4 categories of myth, folklore, taboo, and idiomatic expressions, which might be actually helpful for understanding Korean culture.

• Proceedings of the KOR-KST Conference
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• 1998.10a
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• pp.206-215
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• 1998

교차로 교통신호제어의 입려정보로 단순히 차량의 대수만으로는 정확한 신호제어를 할 수가 없다. 여기에는 대기차량수, 도로의 길이, 차량의 형태 등을 고려한 도로의 혼잡량이라는 상징적 정보량이 적합하다고 할 수 있다. 그러나 상징적인 정보량은 입력정보인 실제적인 물리량사이에 서로 관련성이 없거나 상충적일 경우, 각 정보간의 선형성과 관련식을 도출하여 상징적인 정보를 얻는다는 것이 어렵다. 본 논문에서는 교통 신호처리에서 사용하는 상징적 정보량의 의미와 필요성을 고찰하여 본 후, 퍼지 이론을 통해 물리적인 교통 정보량을 이용 교통신호제어 상징적인 출력 정량인 교통 혼잡량을 산출하여 교통신호제어에 적용하여 기존의 교통신호제어와 비교하였다.

• Proceedings of the Korea Fashion and Costume Design Association Conference
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• 2004.06a
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• pp.68-72
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• 2004

복식은 자연환경을 포함한 각 시대의 정치ㆍ경제ㆍ문화ㆍ종교적 요인과 상호 작용하여 구체적으로 표현되어 왔다. 그 시대의 문화를 표현하고, 시각적 혹은 비언어적(non- language) 상징으로, 즉 복식 그 자체로서 언어의 전달과 상징성을 표현함을 의미한다. 따라서 복식은 지각되는 상황을 규정하는데 도움을 주기 때문에 의복상징이 나타내는 의미를 이해하는 것은 중요하다.(중략)

• Journal of Christian Education in Korea
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• v.78
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• pp.111-136
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• 2024

The purpose of this study is to theoretically explore symbol didactic, which serves as a mediator and integrator of human experience with biblical experience. Based on a deep consideration of the functions and roles of symbols, as studied in psychology, philosophy, religious studies, and theology, this study aims to examine representative theories of Bible didactic that have introduced symbolic action into Christian education. By exploring these theories, we aim to provide a comprehensive understanding of the role of symbols in Christian education and their impact on the learning process. This study is divided into two main parts. In the first half, it examines the meanings of symbols and their functions as discussed by prominent scholars from various disciplines who have paid attention to symbols, including S. Freud and C. Jung in psychoanalysis, E. Cassirer and P. Ricoeur in philosophy, M. Eliade in religious studies, and P. Tillich in theology. In the second half, the study critically analyzes and discusses representative theories of symbol didactic, such as those proposed by H. Halbfas and P. Biehl, which have applied the symbolic action of neighboring disciplines to Christian education. Symbol didactic differs from traditional biblical didactic, which aims to transmit content, by using symbols as a medium to facilitate dialogue between the learner's experiences and those of the Bible. This approach enables learners to experience the deep relationship between the content of the Bible and the experiences of biblical figures with their own experiences, and provides an opportunity to deepen that experience.

• The Journal of the Korea Contents Association
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• v.20 no.2
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• pp.522-533
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• 2020

In order to understand the symbolic meaning of the dog in my dream more broadly, this paper aims to examine the symbolic meaning of the dog in various cultures and to understand the inner side in depth through such a process. Just as the growth of a person's character can be achieved through the conscious of the unconsciousness, looking at the contents of dreams made up of symbolic images is an important part of the growth of a person's character. In this paper, I first looked at the biological background of dogs and looked at various cultural symbols of dogs that appear in fairytales, myths, religions and folklore. Next, I reflected how Jung psychology looked at the symbol of the dog and finally discussed what the symbol of the dog in my dream had in the process of analyzing the dream.