• Journal of Digital Convergence
• /
• v.16 no.1
• /
• pp.35-45
• /
• 2018

The purpose of this study is to explore the meaning of place that is formed by children experiencing the space of kindergarten existentially. For this purpose, the indoor and outdoor spaces of kindergarten, which is a real place where infants experience, are selected as the study observation category. In order to carry out the research, video recording was done focusing on children's free choice activity time and outdoor play through infant observation and non - formal interview. As a result of research, it is found that the place nature of kindergarten as an existential space experienced by infant and teacher as a space that is formed in experience and relation, place as a common production space of play, place as a space where education and life coexist, It was shown that it represents a special space created by experienced kindergarten, and a space characteristic as a space shared by communication. The place of kindergarten has a relationship with the existential experiences of infants, suggesting that teachers need a reinterpretation of space.

• The Journal of the Korea Contents Association
• /
• v.21 no.12
• /
• pp.713-727
• /
• 2021

This paper want to examine how Gwanghwamun and its surrounding areas work in the cinematic spaces for Korean films of the 1950s-2010s. First, in Korean films of the 1950s-1960s, Myeong-dong(Namchon), Bukchon, Seochon, and Dongchon are the primitive, perceptual, existential spaces that show the underground world and tragic pathos in the splendid city through intense desires and fatal frustration, the shadows and conflicts of modernization. Second, in Korean films of the 1970s-1990s, Myeongdong·Jongno(Namchon·Bukchon), Seochon and Dongchon are the perceptual, existential spaces that show public revenge and private alienation through the dichotomy of freedom/evil and the dichotomy of wealth/poverty. Third, in Korean films of the 2000-2010s, Gwanghwamun(Seochon), Bukchon, Namchon, and Dongchon are the perceptual, existential spaces that show civil society ethos and gloomy requiem through national agendas, resistance movements, desires and losses, miserable reality and death.

• The Southeast Asian review
• /
• v.27 no.3
• /
• pp.49-91
• /
• 2017

This study analyzes the social and cultural development process of tourism development in Banjar Nyuh-Kuning, a rural village in Bali, and the cultural practices of residential tourist in this area. The role of Banjar in the development of cultural tourism, especially the process of re-recognition of traditional discourse, became the main impetus for the prosperity of the village. For this purpose, the demands of residential tourists in the village and the role of local residents in their response is discussed. Residential tourist and village community experience the process of acculturation under one space, which provides an opportunity for each group to newly recognize tradition. In the end, the residential tourist in the villages provide an opportunity to reexamine tourism practices the stemmed from the concept of existing objectivism and constructivism authenticity. The perception of the authenticity of residential tourists a part of the ontological awareness resulting from everyday satisfactions and security in the course of experiencing tourism. The process of the development of Nyuh-Kuning village as a tourist attraction may be understood from the viewpoint of as a type of existential authenticity that the residential tourists acquire as they practice village traditions.

• Korean Institute of Interior Design Journal
• /
• no.16
• /
• pp.22-28
• /
• 1998

The purpose of this study is to analyze the architectural space of modern and contemporary architecture which has been changed by the aesthetic cognition on space. The intention of considering architectural space aesthetically is to convert the viewpoint of seeing space as simple physical structure into different viewpoint of regarding 'space' as 'cultural place' However this does not means to apply aesthetic theory to architectural space. The aesthetic cognition on space is one of the main subjects of the expression of art from ancient to today however the appearance of space concept as architectural aesthetics accelerated by G. Semper theory after the latter half of 19th century. On the standpoint of perpetuity in architecture the aesthetics of scientific rationalism in modernism based on the reasonable thinking regards the variety of inherent characteristic in architectural space as 'Transferential Space'. On the other hand, in regarding to architectural trend, the nature in architectural space has been considered as 'Existential Space' starting from the conscious construction of environments to help human existence in the existentialism. The Conclusion logic of follows as belows; first, the concept of space structure in architecture has been exchanged from Enclosed Space to Topological Space. Second, the concept of architectural space has been changed and developed to the Deterministic, Profound, Dissipative, and Recognizable Space according to the change of expression in architecture.

• Journal of Korea Game Society
• /
• v.21 no.3
• /
• pp.25-38
• /
• 2021

This study examines the possibility of development into a place of existential human meaning and the process of formation of placeness based on the Simulacre theory of digital game space. First of all, the game space related to humans was reinterpreted into the Simulacra theory of Plato, Jean Baudrillard, and Gilles Deleuze, and typified into three simulacra of spaces. The formation process of placeness in the game space is presented by linking the simulacra of space, place theory, and the user's game experience that were reinterpreted. It is hoped that this will contribute to exploring the aspect of the placeness of digital game spaces for authentic experiences of various media.

• Korean Institute of Interior Design Journal
• /
• v.15 no.3 s.56
• /
• pp.92-101
• /
• 2006

This study examines placeness of the living space on the basis of Schulz's existential space and inquires into the expressional features of placeness by analyzing cases. Results of this study have shown that placeness of living space is formed by three factors as follows. First, the living space with placesness maintains inner order which structuralizes surroundings. Second, it expresses its identity through innate shape that reflects surroundings. Third, inner space has innate identity and it is much related to characteristics personality of a resident, environmental and psychological factors. It is as follows that concrete features of existential placeness shown in analyzing cases of Botta and Moore's works. There are concrete expressional features of placeness in the housing of Botta, and one is to keep order of inner space the horizontal and vertical axis reflected surroundings. Another is to show existence feeling as the shape of a stable singular mass with surroundings and regional properties. The third is to value innate features of each space inside housing and particularly to acquire placeness as combining phenomenological characteristic of light. There are concrete expressional features of placeness in the housing of Moore, and first, strong centrality formed in the inside is emphasized as extending to outside environment. Second, existence feeling is acquired as familiar form using the shape and material considered surroundings. Third, the personality of a resident is positively reflected in the design. Besides, placeness is acquired by goods and furniture as positively considering environmental and psychological sides.

• Proceedings of the Korean Institute of Landscape Architecture Conference
• /
• 2007.10c
• /
• pp.15-19
• /
• 2007

본 연구는 서양의 과학적 합리적 이성주의에 대한 단절된 동양문화의 상징적 사유체계에 내재된 상상적 환경을 복원하는 것을 목적으로 하였다. 상상적 환경을 복원하기 위해 한국 중국 일본의 고대도시인 서울, 북경(北京), 교토(京都) 등을 사례대상지로 선정하였다. 이들 사례도시의 역사 문화경관을 분석하여 상상적 환경요소를 도출하고자 해석학과 현상학적 접근방법을 활용하였다. 동북아시아 삼국(한 중 일)의 역사문화경관 비교와 재해석을 통해 그 속에서 내재된 상상적 환경을 도출한 결과, 각 도시에 내재된 장소의 정신과 자연환경요소가 인문환경요소로 반영되어 구조화되었으며, 개별요소들이 결합하여 조직화되었고, 점진적으로 장소(場所)의 혼(魂)은 더욱 성화(聖化)되었다. 본 연구는 인간생활의 실존적(實存的) 장(場)인 도시공간을 상상적 환경이라는 새로운 개념으로 비교분석한 최초의 시도로서 의의를 가진다. 그러나 동북아시아 삼국의 역사문화경관에 내재된 상상적 환경의 보편성을 확인한 것은 의미가 있으나, 각 도시별 세부적인 요소에 이르기까지 특수성을 밝히는 데는 한계가 있었다.

• Journal of the Korea Convergence Society
• /
• v.13 no.2
• /
• pp.167-176
• /
• 2022

In this paper, the metaverse is viewed as a future space for the living environment of Homo Culturalis. Although the metaverse is perceived as a digital 'virtual' space, it should be understood as an extension of the real space. A human dreams of a reincarnation in the digital space, but a human has a body that cannot be completely separated from the physical environment. This means that human activities are not disconnected from reality and more specifically the human existence ought to be found in the socio-cultural context of reality. If the way of life in Metaverse becomes increasingly common, humans should be able to access this metaverse as a reality. Therefore, in this paper, the metaverse that creates the world of creation, play, and empathy, becomes considered as the world of human life of Homo Culturalis, where the realization of human desires and desires in that world are made.

• Journal of Korean Philosophical Society
• /
• no.116
• /
• pp.79-103
• /
• 2017

According to Heidegger, the world is disclosed in dependence on Dasein, whose existence is different for each of us. Then it is questioned how the common world can be established in spite of the individual existence of Dasein. After reviewing the preceding researches on this question, I would like to elucidate the individual and common world-disclosure based on Heidegger's lecture in 1928/29. Heidegger, in this lecture, has a vast discussion of the relationship between the common being (Mitsein) and truth. According to him, since truth is essentially communal so that it can not be privatized by individual Dasein, the space of truth encountered by a Dasein is already open to all other Dasein. The fact that the space of truth held by each of Dasein is open to all others implies a common open area that encompasses it. And this common open area is no different to the world. The world is already ontologically disclosed in common, and on the basis of this common world-disclosure, each Dasein discloses its own world according to its life history and situation.

• Korean Journal of Social Welfare Studies
• /
• v.44 no.1
• /
• pp.193-216
• /
• 2013

The aim of this study is to reveal the lived experience of gambling addicts who have chosen to move near to a casino area to live. Thus, the researchers interviewed four gambling addicts (who live in the vicinity of the casino)and analyzed what spatiality they experienced and what it meant by using the van Mannen's hermeneutics phenomenological approach. The result revealed that what affected and constituted their lived experiences essentially was not where they came from or where there are now but the phenomenon itself which they stayed close to the casino. Even though they escaped their own living space for themselves and flowed into the casino vicinity, they seemed to live only for today, however they lived to make up the past loss or dream for better future through beating the odds of gambling. Therefore they did not make an ontological living. Thus, they were experiencing an existential anxiety as a 'Sandwich Being' between the outside world and somewhere else in the world.