• 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)

• Proceedings of the Korean Professional Engineer Association Conference
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• 1994.10a
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• pp.113-124
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• 1994

인간은 예로부터 끊임없이 하늘로 높이 솟은 건축적 상징을 추구해 왔다. 이것은 신에 대한 숭상이고 혹은 자연에 대한 도전이다. 20세기에 접어 들어 초고층 건축을 가능케 한 구조적 해결은 곧 인간의 자연에 대한 승리이다. 또한 초고층 건축은 그 국가에 부와 번영의 상징이기도 하다. 인간은 21세기에도 더 하늘 높이 솟는 초고층 건축을 실현키 위해 끊임없이 노력할 것이다. 1931년 미국에 Empire State Building으로부터 시작한 Skyscraper는 그 후 최고 110층(445m) 높이의 Sears Tower가 세워진 후 많은 초고층 건축설계가 계획되고 있다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.81-89
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• 2011

The results of tracking the symbolism of plants in the introduction factors of Sokhwa(folk painting) are as the following. 1. The term Sokhwa(俗畵) is not only a type of painting with a strong local customs, but also carries a symbolic meaning and was discovered in "Donggukisanggukjip" of Lee, Gyu-Bo(1268~1241) in the Goryo era as well as the various usage in the "Sok Dongmunseon" in the early Chosun era, "Sasukjaejip" of Gang, Hee-mang(1424~1483), "Ilseongrok(1786)" in the late Chosun era, "Jajeo(自著)" of Yoo, Han-joon(1732~1811), and "Ojuyeonmunjangjeonsango(五洲衍文長箋散稿)" of Lee, Gyu-gyung(1788~?). Especially, according to the Jebyungjoksokhwa allegation〈題屛簇俗畵辯證說〉in the Seohwa of the Insa Edition of Ojuyeonmunjangjeonsango, there is a record that the "people called them Sokhwa." 2. Contemporarily, the Korean Sokhwa underwent the prehistoric age that primitively reflected the natural perspective on agricultural culture, the period of Three States that expressed the philosophy of the eternal spirits and reflected the view on the universe in colored pictures, the Goryo Era that religiously expressed the abstract shapes and supernatural patterns in spacein symbolism, and the Chosun Era that established the traditional Korean identity of natural perspective, aesthetic values and symbolism in a complex integration in the popular culture over time. 3. The materials that were analyzed in 1,009 pieces of Korean Sokhwa showed 35 species of plants, 37 species of animals, 6 types of natural objects and other 5 types with a total of 83 types. 4. The shape aesthetics according to the aesthetic analysis of the plants in Sokhwa reflect the primitive world view of Yin/yang and the Five Elements in the peony paintings and dynamic refinement and biological harmonies in the maehwado; the composition aesthetics show complex multi-perspective composition with a strong noteworthiness in the bookshelf paintings, a strong contrast of colors with reverse perspective drawing in the battlefield paintings, and the symmetric beauty of simple orderly patterns in nature and artificial objects with straight and oblique lines are shown in the leisurely reading paintings. In terms of color aesthetics, the five colors of directions - east, west, south, north and the center - or the five basic colors - red, blue, yellow, white and black - are often utilized in ritual or religious manners or symbolically substitute the relative relationships with natural laws. 5. The introduction methods in the Korean Sokhwa exceed the simple imitation of the natural shapes and have been sublimated to the symbolism that is related to nature based on the colloquial artistic characteristics with the suspicion of the essence in the universe. Therefore, the symbolism of the plants and animals in the Korean Sokhwas is a symbolic recognition system, not a scientific recognition system with a free and unique expression with a complex interaction among religious, philosophical, ecological and ideological aspects, as a identity of the group culture of Koreans where the past and the future coexist in the present. This is why the Koran Sokhwa or the folk paintings can be called a cultural identity and can also be interpreted as a natural and folk meaningful scenic factor that has naturally integrated into our cultural lifestyle. However, the Sokhwa(folk paintings) that had been closely related to our lifestyle drastically lost its meaning and emotions through the transitions over time. As the living lifestyle predominantly became the apartment culture and in the historical situations where the confusion of the identity has deepened, the aesthetic and the symbolic values of the Sokhwa folk paintings have the appropriateness to be transmitted as the symbolic assets that protect our spiritual affluence and establish our identity.

• Journal of the Korean Society of Costume
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• v.54 no.3
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• pp.87-97
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• 2004

패션잡지에 실린 패션 및 뷰티 관련 상품의 광고들은 현시대의 미의 이상을 제시하고, 상품소비를 통해 이를 성취할 수 있음을 제안함으로써 신체와 관련한 미적 상징성을 보여준다. 본 연구의 목적은 신체수정을 위한 상품의 특성과 상징적 의미를 확인하는 데 있으며, 이를 위해 여성잡지 Vogue와 남성잡지 GQ 광고 중 화장품과 바디케어 용품 광고를 선정하여, 이를 신체의 특성, 즉 색상, 볼륨과 비율, 형태와 구조, 텍스쳐, 향의 측면에서 구분하여 조사하였다. 그 결과, Vogue와 GQ 모두 다양한 종류의 신체수정을 위한 상품광고를 선보이고 있었으며, 상대적으로 Vogue가 GQ보다 더 많은 양과 종류의 상품 광고를 보이고 있었다. 신체의 특성에 따른 상품의 비중을 보면, Vogue는 신체의 색상과 관련한 시각적인 면이 높게 나타났고. 반면, GQ는 신체의 골격과 형태미, 볼륨과 비율, 그리고 향과 같은 덜 시각적인 면에서의 상품비중이 높았으며, 텍스쳐와 관련한 상품은 비슷한 비율로 나타났다. 이들 상품광고의 텍스트와 이미지에서 보이는 특성은 다기능성. 자연성, 개별성으로 구분할 수 있으며, 세계적 미의 추구, 젊음과 건강 이데올로기, 젠더 무경계화라는 상징적 의미를 내포하고 있다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.63-73
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• 2014

This study was intended to analyze the correlation between the builder's intentions and the colors that are revealed through the analysis of the manifestation of symbolic colors as the signs and symbols that are shown in the traditional space of Soshaewon as one of the representative retreating villa gardens of Chosun Dynasty and the interpretation of the meanings. The research on the traditional colors and the intended background of Soshaewon and so on was conducted by examining the relative literature and the contents as the objects for the empirical analysis were the scenic beauties and spatial elemnts that are shown in the plan of Soshewon and the poems about Soshewon 48 scenes as well as the contents of the poems related to Five Primary Colors that are used based on "the Ideology of Five Elements of the Positive and Negative". Espectially, this study was conducted by dividing the spatial elements shown in Soswaewon broadly into the visual, synesthetic and symbolic & cognitive spaces in order to classify the locations and directions of the spaces and natural objects as the visual space, the seasons, the points of times and the five sensory organs as the synesthetic space and the "Four Moral Begginings" & the "Seven Emotions" of New Confucianism as the symbolic and cognitive space and by analyzing if there are any correlation between the decided intentions and the spatial meanings that are revealed by analyzing the system of five primary colors which are used in each spatial element.7) As a result from the analysis of the colors that are used based on the three spatial components of Soshaewon, it was found that one of Five Primary Colors were used 74 times in total. First, in the visual spatial component, one of the colors was used 18 times in total including 2 times of blue, 1 time of red, 6 times of yellow, 4 times of white and 5 times of black. The fact that yellow symbolizing the source of everything and white symoblizing cleanness and pureness are used relatively more often than blue and red symbolizing nature and life respectively can be interpreted that the builder, Mr. San-bo Yang's intention to build Soshaewon is related to the meaning symbolizing the pure will of the builder who wanted to seclude himself from society rather than to give priority to enjoying nature. Second, in the synesthetic spatial component which are selected from the 48 scenes of Soshaewon, one of Five Primary Colors was used 38 times in total including 11 times of blue, 8 times of red, 4 times of yellow, 5 times of white and 10 times of black. Since blue and red symbolizing nature and life respectively are used more often than yellow and black symbolizing the source of the world and pureness & knowledge respectively, it was interpreted that the builder means to be faithful to the unique basic functions of the retreating villa with which the builder wanted to enjoy his passion for enjoying nature and exploring knowledge even though the builder built the villa garden for the purpose of keeping himself pure while being unstained by the world. Finally, it was analyzed that one of Five Primary Colors was used 18 times in total including 4 times of blue, 5 times of red and 9 times of white in the symbolic and cognitive spatial components of the 48 scenes. Since it was found that white symbolizing the builder's political pureness is used at the same frequency as blue and red symbolizing nature and life respectively are used as a result from the analysis, it was interpreted that the intention of creating Soshaewon was emotionally revealed at the same percentage in the aspects of his political pureness and enjoyment of nature through his poems. Especially, as a result from such 3 kinds of analyses regarding to the frequency of using Five Primary Colors, it was found that the number of times using Five Primary Colors in the synesthetic spatial component was 38 as the highest percentage, around 51% followed by each 18 times as the24.5% respectively in the visual and cognitive & symbolic spatial spaces. Based on such results, it can be interpreted that the builder, Mr. San-bo Yang's intention of creating Soshaewon sympolizes that his intention for enjoying the basic nature and the vitality of nature within the retreating villa garden is hidden at the same proportion as his intention for keeping himself pure from the unrightful world. It was intended to reveal the traditional colors which are hidden in a traditional retreating villa by analyzing the correlation between the symbolic meanings and the spatial components of Soshaewon based on the Five Primary Colors which are originated from the "Ideology of the Five Natural Elements of the Positive and Negative", but it is thought that it is possible to explore whether such a theory can be generally applied to other kinds of retreating villa gardens or not through a study on other retreating villa gardens as other examples in which the builder's apparent pure intentions, such as enjoyment of nature and persuit of study, etc., unlike Soshaewon are hidden.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.393-394
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• 2019

본 연구는 자연주의 이론을 근거로 도예 벽화 창작 속 4가지 평가 요소를 정리했다. 아름다움, 기능성, 생태성, 상징성을 통해 중국 도예 벽화의 대표 인물 주러겅(朱?耕)의 작품을 분석했으며, 결과는 아래와 같다: 이러한 자연주의 스타일 작품은 뛰어난 미적 가치를 가지며, 인본주의 표현방식은 사람들에게 자연에 돌아온 느낌을 주어 자연과의 관계를 다시 생각하게 만든다. 자연주의는 도예벽화에서 기능성과 생태성으로 나타나며, 환경과 공간의 새로운 의미를 끊임없이 재정의할 뿐만 아니라, 도예벽화의 새로운 발전의 길을 제시한다.

• Journal of Korean Philosophical Society
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• v.124
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• pp.295-320
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• 2012

Greek myth is a play of imagination. It represents world with magic eye. The Greek myth of Homer and Hesiod is the story of gods. But it is the world of imagination which was produced to understand the origins and the causes of natural phenomena with the symbolic factors. It is the frame with which we understand the destiny of human beings. As a world of imagination, Myth is not a total fiction but a symbolically revived world with magic eye. Myth is a play which represents the world with imagination. And it is a play which projects new world yet not exists. Myth is the world of free play with reproduction and imagination. Heraclitus elucidated the structure and change of world with the metaphor of play. He tried to define the meaning of being with play. The play is the clue of elucidating the meaning of being. On play the whole world is reflected. He expressed the world has no ultimate end and is changing endlessly. Philosophical speculation understands the world with the metaphor of play. Metaphor is correlated with the philosophical eye which view the world totally. The human beings are happy when they concentrate upon play. The rule of real world doesn't go in the world of play. They have their own rule which goes in the world of play. Ancient mythologists and pre-socratic philosophers dreamed the life free from the restriction of the nature.

• 방재와보험
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• s.110
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• pp.38-41
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• 2005

인간들 다른 영장류부터 구별되게 한 불의 사용은 인규의 진화와 발전을 촉진시켰다. 즉, 불이라는 강대한 에너지의 덕택으로 자연의 준엄한 제약으로부터 비로소 해방되어 자연을 지배하기 시작하면서 오늘의 문명사회를 구축할 수 있었다. 그러나 불은 동시에 없어서는 안될 중요한 소임과 더불어 욕망의 도구로서 나아가 전쟁을 낳고 탐욕의 척도로 변질될 수 있는 존재이기에 인류 공동의 과제가 되기도 한다.

• Journal of the Korean housing association
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• v.17 no.2
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• pp.1-10
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• 2006

In the resultant period of architectural transition and a tendency towards unthinking formalism, it is all the more important for designers to question the meaning of their actions and their role in society. Modern architects were convinced that their visions were reality, their ideas truth. Yet this assumption is was the fundamental issue, for what reality and how is it perceived? Harries argues a rediscovery of a language of natural symbols, which might help create buildings that are experienced as necessary rather than arbitrary. These symbols are said to express the essential patterns of human existence in the world. In the Frank Lloyd Wright's works, the uniqueness of his architecture lies in its expression and interpretation of nature and people's existence in the world. This study is intended to be an investigation of the nature of physical expression and perception of the reality known, and to seek to present Wright's philosophy of house design in relation to nature and non-arbitrary architecture. Finally this paper concludes that the architectural expression of expressions of Wright's houses are timeless and full of lift, and these built qualities are necessary and could not readily be otherwise.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.77-94
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• 2020

Gugok poems were an important material for studying the Gugok landscape garden(九曲園林). the landscape feature(景物)that emerges from poetry is an important material that expresses the sense of placefulness and garden consciousness(園林意識). However, many studies are passive about plant materials that can explore the perception of nature or the aesthetic embodiment process. Therefore, this study seeks to discover various symbolic meanings and reveal the context of plants that have appeared in Gugok poems in order to expand the research material of the Gugok culture. To carry out the purpose of the study, I collected a total of 25 related poems from 18 Gugoks and found a total of 20 species of trees. I used 'R-program' to derive the meaning of trees and examined the meaning of trees by intertextuality. According to the study, the 20 species of trees contained symbolic meanings of world of Taoist hermit, pursuit of study, constancy, true pleasure, dignity, honest poverty, reign of peace, nostalgia. Many species focused on the symbolism of the 'world of Taoist hermit' and then on the 'dignity' was the most frequent. A number of species, except for the peach, zelkova and oak, had multiple meanings. Among them, pine trees and lotus had a wide range of symbolic meanings and different meanings depending on the characteristics of the surrounding landscape. While the Gugok culture generally targets natural scenery, Yongsan, Toegye, Deoksan, and Jusan showed the characteristics of strengthening or reproducing symbolic meanings through artificial plating and gardening. In order to overcome the limitations of the peach tree, which symbolizes 'Mureungdowon(武陵桃園)', Gugok poems used maple trees and reeds as alternative species. In accordance with the above context, the trees appearing in the Gugok poems expressed their symbolic meaning differently according to the landscape features, acts and purposes of the Gugoks, rather than sticking to the traditional meaning.