• 문화기술의 융합
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• 제9권3호
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• pp.461-470
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• 2023

본 논문은 홍콩 영화감독 왕가위의 작품에서 현실, 촬영, 서사로 구성된 공간 표현과 그러한 공간이 홍콩의 도시문화, 인식 및 사람 간 관계에 어떻게 영향을 미치는지 분석한다. 왕가위 감독의 영화를 분석하기 위해 찰스 샌더스 퍼스의 기호학 개념과 폴 비릴리오의 공간 개념을 적용하였다. 이를 통해 왕가위 감독의 영화 공간에 내포한 의미가 어떻게 영화 성공의 중요한 요소가 될 수 있었는지를 살펴보았다. 왕가위 감독은 주제 표현에서 사회가 형성한 인륜이라는 가치에 초점을 맞추어 인간 정신세계를 직접적으로 표현하며 관객들로 하여금 그에 대해 사고하게 하였다. 이 논문에서는 왕가위 감독의 영화에서 표현한 공간을 공공, 개인 그리고 연결공간으로 구분하여 홍콩 젊은이들의 주거 환경과 정서를 보여주는 수단으로 분석하였다. 이를 통해 왕가위 감독의 영화 속 공간 표현이 홍콩 시민 의식의 동서양 문화와 사회적 연결 지점에서 문화 해석 기능을 잘 보여주고 있다고 판단하였다. 결론적으로, 왕가위 감독의 작품은 동시대 사람들의 삶과 감정, 도시 공간에 대한 풍부한 이해를 제공하며, 홍콩의 영화 산업과 문화적 가치에 대한 중요한 통찰력을 제공하고 있다.

• 대순사상논총
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• 제17권
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• pp.93-112
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• 2004

This article examines the process of how Daesoon thought keeps its own identity while being practiced as a religion in Korean culture through the perspective of theological hermeneutics of E. Schillebeeckx, a representative theologian in 20th century, especially on the centering of the matter of experience. Schillebeeckx says that an experience is an occurrence of perception by encountering something different from oneself. According to him, 1) the occurrence of perception is premised on a framework or form of interpretation which prescribes experience as the experience in the perceptive dimension. 2) A framework of interpretation is subject to pre-existing system or structure which already has formed a basis to the experience. It consists of various interpretative elements such as social form, general knowledges, various experiences, theoretical models in their society, etc.. 3) The experiences take place in the reflection of contemporary situation, and it is understood by a society, thus making it a social stream. This experience is expressed historically, gains historicity in the process of being handed down from person to person, from generation to generation. In this way, an experience starts to form a tradition. 4) The tradition is a historical stream which gives rise to, admits, and integrates various experiences, religious revelation, and faith etc. In this way, the tradition as a historical stream becomes a field of religious actuality such as revelation, salvation, etc. Conclusively, a religion takes place, is formed, only when it is understood anew by the people who live in that cultural tradition through their languages. The ground Daesoon thought takes place, is formed, is in this way. Daesoon thought takes place in the core of traditional Korean culture, undergoes changes when it encounters the other stream of traditional Korean culture, and the vice versa. Because of this inevitable change, ironically enough, Daesoon thought can maintain its own identity as Daesoon thought, and Korean culture its own identity as Korean culture, avoiding falling into the tertiary which is neither Daesoon thought nor Korean culture. It is in this way that any religion can be in the faithfulness to its starting point to be enriched and transformed in its interaction with the other tradition. At here is the reason Daesoon thought has to have an openness to the changing world.

• 예술경영연구
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• 제50호
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• pp.65-100
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• 2019

본 연구는 도시음악축제에서 일탈성이 어떤 식으로 나타나고 있는지를 이론과 사례를 통해 분석하고자 하였다. 반복적인 일상을 살아가는 현대인들에게 일탈은 삶의 활력을 제공할 수 있는데, 그러한 일탈성을 강하게 체험할 수 있는 곳이 축제현장이다. 따라서 도시축제에서 나타나는 일탈성 양상 분석은 중요한 의의를 지닌다. 이를 위해 우선 일탈과 축제의 관계를 정리하고, 선행 연구 및 축제 사례를 바탕으로 축제에서 나타나는 일탈성의 양상들을 도출하였다. 축제의 일탈성 양상은 크게 시공간적 일탈, 행위적 일탈, 상황적 일탈로 분류할 수 있었다. 각 양상들을 세분화해보면, 시공간적 일탈은 비일상성, 공간 분리, 공간 전유로 분류되었고, 행위적 일탈은 변신과 발산(표출)으로, 상황적 일탈은 역할 전도와 새로운 만남으로 각각 분류되었다. 이러한 분류 결과를 적용하여 광주광역시에서 열리고 있는 ACC월드뮤직 페스티벌에 나타난 일탈성 양상을 분석하였다. 분석은 사진, 기사 등을 이용한 내용 분석 방법을 실시하였다. 분석 결과 ACC월드뮤직페스티벌에서는 시공간적 일탈이 가장 뚜렷하게 나타난 반면, 행위적 일탈이나 상황적 일탈은 약하거나 거의 나타나지 않았다. 이 연구를 바탕으로 본 연구에서 제시한 다양한 일탈성 요소를 전략적으로 축제기획에 활용하여 현대 도시축제의 축제성을 강화하는데 도움이 될것으로 기대한다.

• 대순사상논총
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• 제49집
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• pp.157-186
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• 2024

본 연구는 용 그림을 소재로 한 제화시(題畫詩)를 통해 당대 용에 함축된 상징의미를 파악하고, 용의 문학적 형상화 방식과 특징을 분석한 것이다. 먼저 그림 속 용을 대상으로, 화룡(畫龍)의 형상과 기운을 살폈다. 제화시에서 화룡의 형상은 '신(神)'의 기운으로 구체화된다. 신은 신이(神異)함, 즉 신묘·신령·기이·괴이 등으로 풀이할 수 있는데, 이는 용이 상상 속 동물인 데에 기인한다. 그렇지만 당대 사람들은 관습적으로 용이 실재한다고 믿었다. 이에 눈, 발톱, 뿔과 갈기, 비늘 갑옷 등으로 용의 형상을 실체화하고, 이 형상에서 신이함을 구현하고자 노력했다. 또한 화룡의 본령은 용덕·천진 등과 같은 용의 기운, 즉 '전신(傳神)'의 형상화에 있었다. 다음으로 그림에서 떠오른 용의 표상들을 짚었다. 제화시에서 용의 심상이 빈번하게 등장하는 것은 '송(松)·죽(竹)·매(梅)' 그림을 형용할 때였다. 용으로 현현되는 송죽매는 외형적으로 구불구불한 가지와 얽히고설킨 줄기, 푸른 옥빛의 자태 등을 공통분모로 하여, 화룡과 같이 비·바람·번개 등의 기상현상을 배경으로 삼는다. 이를 통해 '기(奇)'를 표출해 사람들에게 신이로움을 느끼게 만든다. 다만 조선 후기로 갈수록 송죽매가 세한삼우로서 선비의 절개로 상징의미가 굳어지면서 용의 비유적 수사는 점차 줄어드는 경향을 보인다. '용-화룡/그림-제화시'로 연결되는 도식엔 원래 용의 의미가 형상으로, 언어로 그 모습을 바꾸어 나타난다. 이 의미가 용의 표상이며, 이 상징의미는 시와 그림을 본 당대 문인들 사이로 공유되었다.

• 기독교교육논총
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• 제75권
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• pp.127-152
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• 2023

연구 목적 : 본 연구는 이론과 실제를 다룬 다양한 문헌들을 바탕으로 아직 한국교회에 널리 소개되지 않은 기독교 영성훈련의 하나인 '래버린스 걷기'를 고찰하고 그 활용 방안을 제안하는 연구이다. 연구 내용 및 방법 : 이에 본 연구는 먼저 래버린스 걷기가 무엇인지를 역사적으로 고찰하여 래버린스 걷기가 바닥에 설치된 주로 하나의 경로를 가진 래버린스 위를 걸으면서 기도나 묵상을 하는 중세에 있었던 영성수련이었고 현재의 래버린스 걷기는 수백 년간 명맥이 끊겼던 전통을 20세기 중후반에 다시 재해석해서 실천해 온 것임을 밝힌다. 이어서 예수님의 고난과 구원, 세례, 순례, 정화 등을 상징하는 래버린스를 걷는 활동은 준비하기, 기도나 묵상을 하면서 걷기, 중심에 머물기, 돌아 나오기, 기록하고 나누기의 다섯 단계의 과정으로 구성됨을 설명한다. 이처럼 순례, 걷기, 기도, 묵상 등이 어우러진 래버린스 걷기는 일상으로부터의 벗어남, 하나님과의 만남 및 동행, 평안과 치유의 경험, 자아와 삶의 성찰, 삶의 변화를 위한 결단, 공동체의식의 함양 등의 의미와 역할을 지니고 있어 한국교회에서도 성도들의 신앙과 영성의 성숙을 도울 수 있기에 그 활용의 가치가 높다고 볼 수 있다. 결론 및 제언 : 이에 본 연구는 한국교회가 다양한 방법으로 기도를 실천하는 의미에서 예식 및 교회 활동의 일부로, 또 순례를 구현하는 차원에서 정적이며 비언어적 활동인 래버린스 걷기를 적극적으로 활용할 것을 제안한다. 이때 한국교회는 래버린스 걷기의 적절한 목적을 선정하고 래버린스를 제작하고 설치할 때 다양한 유의사항을 고려하며 몇 가지 중요한 규칙을 준수할 필요가 있다.

• International Journal of Advanced Culture Technology
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• 제12권3호
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• pp.29-36
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• 2024

The public can now access movies faster and more easily thanks to over-the-top (OTT) services. The audience may be impacted by period dramas, where accurate costume reproduction is crucial. For filmmakers, it is critical to replicate period costumes using precise historical information. The goal of this study is to act as a reference so that, when it comes to period dramas, viewers can evaluate them using impartial criteria and movie producers can use data based on fact to plan their costumes. The film Napoleon won the British Academy Award for Costume after hiring costume experts to create 95% of the entire costume, according to data from the Napoleon I Museum. Following the French Revolution, the ostentatious and ornate men's attire vanished, to be replaced by a more modest and functional outfit. For tops, vests were cut to waist length, shirts, cravats, and carrick were worn, and tailcoats were the norm. The pants were swapped out for loose-fitting ones. The glitzy hues and embellishments from the bygone era progressively vanished and formed the foundation of the contemporary men's costume, which is dominated by black. The hats worn were tricorn, bicorn, top hat, and bowler, and the hairstyle changed from long to short gradually. The civil class wore short tops called carmagnoles. Napoleon wore a high-collared Napoleon collar and a tailcoat with a bicorn, which became his emblem. Green, navy, and white were the colors of the uniform, and a gray woolen coat was worn outside. The elaborately decorated costumes were worn to court and to banquets; the Napoleonic coronation costume was embellished with gold embroidery on silk, red velvet, and martyred hair; the post-revolutionary costumes gradually became more colorful. In the movie Napoleon, period clothing items were well represented, with the aristocracies wearing dark tailcoats, vests, shirts, and cravats. Based on the data from the men's costume, Napoleon's outfit in the movie was made more similarly. This study's limitation is that not every character in the movie could have their costume examined, and the material matter could not be precisely determined by examining the images displayed on the screen. Given that portraits typically feature a great deal of noble imagery, the clothing worn by common people is also associated with data limitations when it comes to movie costume design.

• 호스피스학술지
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• 제3권2호
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• pp.34-54
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• 2003

Every one experiences death one day, however no one can knows exactly what it is because people can not experience death until it comes, it is therefore impossible to judge correctly on the phenomenon of the death. On the whole, man experiences indirect death through the mass communications such as TV drama, fiction, magazine etc because those methods can easily access by every one. In addition to this, people usually acquire the negative awareness of death through the dramatic change of story like dying of cancer for dramatic effect by giving scare and fear to the cancers. The purpose of this study is to provide basic information on the spiritual care that enables the facing death patients to accept death as a part of life and divert hope from scare about after death by comparing and analyzing of two aspects of death meaning I.e, Korean fiction and the end stage cancer patients. Additionally, for medical staff to understand the facing death cancer patients by making to aware patients correctly and provide the better quality of care. The study was performed from September 28, 2002 to February, 28 2003. The materials of this study were collected by direct data obtained from observation, interviews, note and diary of end stage of cancer patients and written materials acquired from Korean contemporary fiction. Participants of this study were 4 end stage cancer patients including 2 lung cancer patients, 1 liver cancer patient and 1 esophagus cancer patient. The methodology used in this study was divided into two types; Huberman & Miles methodology was used for fiction to find and categorize subject, and Colaizzi, one of phenomenological methodology was used for end stage cancer patients to find the major meaning, subject and categorization. 1.The death investigated in the fiction, was found as a progress of negative emotion, acceptance and sublimation, life related subjects in the negative emotion were tenacity for life, anxiety, lingering attachment, responsibility, abandonment and death related subjects were shock, isolation, fear, scare and rejection. Acceptance related subjects were acceptance, destiny, secularism, preparation and arrangement, and sublimation related subjects were sublimation through Christian and Buddhism. 2.The death showed in the participants was negative emotion, acceptance and sublimation, life related subjects were repentance, anxiety, responsibility and hopelessness, and death related subjects were dejection, solitude, anger, fear and scare. The acceptance was a type of religious acceptance that admitted instantly by reaching an understanding with the God, and death was accepted as a progress of preparation, arrangement, acceptance and hope. Sublimation related subjects were Christian sublimation and relief or destiny incurred from self-reflective sublimation through communications and thoughts. 3.The death in view of fiction and participants were positively accepted both death and negative emotion, and the study disclosed the fact that death was sublimated dependent on religion. 4.The progress of negative emotion, acceptance and sublimation was disclosed more complicated and various in the real end stage cancer patients and acceptance only found in the patients on the form of religious acceptance, according to the results compared with fiction and real end stage cancer patients. The death showed in the fiction was standardized, gradated and similar progress with psychological status of Kubler-Ross. However, death in the participants was showed complex and various feelings simultaneously, and sometimes they accepted death positively. The sublimation through religion was found in Buddhism and Christian in the fiction and mostly Christian in the participants due to a number of Hospice patients. It was found that negative emotion various types of death was more found in the participants than fiction. It is therefore necessary to study on the response of death in various types. In the participants death was incurred more systematic and variously, we knew that nursing practice focused on experience of participants is required and reality on death is much profound than we analyzed and presented, lots of situations and reactions should be premised because we can not completely rule out the negligence possibility of care mediation of participants. In caring for the facing death patients, we discovered and confirmed again through this study that the spiritual care should be needed as a mediation method.

• 복식
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• 제2권
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• pp.73-88
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• 1978

This article is an attempt to explain, at least in part, the contemporary Korean women's consciousness of Western Dreasses. As time changes, the role of clothing undergoes varisous transitions, while values and ways of life are constantly in change. It is, therefore, proper and appropriate to recognize as among the major aspects of social psychology such phenomenon as interests, understanding of clothing, the choice of a dress, and attitudes toward clothing, etc. The purpose of this study is to discover problems concerning and their clothing and their solutions, by means of a surveying approach. The method of research used is based upon questionares distributed to parents of first-year pupils in elementary schools and to female clerks working in offices, covering the period from August through October, 1976. The number of the questionares distrubuted totalled 600, and 526 were returned to the research to be utilized for analysis. The contents of the survey included such things as values concerning clothing, kinds of clothing and their practical use, the selection of clothing and the method of purchase, fashions, etc. The classification of aquisition are self-made clothing, clothing made to order and ready-made materials. It is composed of 25 items, including affirmative reasons as well as negative ones. The processing of the material returned was made by using the computer, and based upon classifications such as ages, monthly income, occupations; thus diagraming the result in percentages. The conclusion made and the improvements proposed are as follows: 1. The values of clothing were placed on the expression of the wearer's personality (32.7) and on eauty(28. 6%). The lower age group places is stress upon the expression of personality, while the higher age group stresses beauty. About 50% of wearers are contented with their clothing, their clothing, the rest of whom them indicating their dissatisfaction with what they wear. As to designs at the time of selection, about 46% indicated their preference of personal expression, 31.8% on usefulness. In selecting material, practicality is emphasized; in selecting patterns, single color is preferred. In short, personal expression and esthetic values are primary, with consideration of practicality in mind. 2. The classification of clothing according to their uses indicates the highest numbers in normal wear (home wears) and clothings to be worn outside home. As to evening dresses, (party dress) only one or two articles were checked by many, and no such article was clamed to be possessed by most. The highest ratio of wearing was shown in the case of home wear (47.3%) and clothing to be worn outside the home, which is 55.8%. The budget for one article of clothing was greatest in the case of home wear, and clothing worn outside the home. Many used both kinds of articles for the same purpose. It is desirable, therefore, that the kinds of clothing should be varied according to the purpose for which they are worn, and that clothing appropriate for that purpose should be worn. 3. The motivation for purchasing clothing was highly chosen in the item of seasonal change, which was 55.7%; Clothing deliberately made was indicated by 45.2%. In the mothods of purchasing clothing, clothing made to order and ready-made was indicated by 44.4%, which is the highest; Clothing made to order was 25.4%, and self-sewing was 1.1%, which is the lowest. (1) In the case of self-sewing, "I like it but it is very hard," was checked by 43.6%; "It is so difficult that I cannot wear such clothing" was checked by 13.3%. From these, we can conclude that the questionees are willing to make clothing by themselves, but techniques involved in sewing and at her problems involved in the skill are complicated but when those problems are eliminated there is a possibility for practice. The response checked by questionees concerning the self-sewing was, "It's economical", which is a clear indication that many questionees are positive for self-sewing. It is generally believed that ready-made clothing is cheaper, but it is not necessarily so. In consideration of the quality of clothing, self-sewing is a necessity, and it is desirable that it should be encouraged. (3) Problems involved in ready-made clothing, such as designs, skills, size (fitting) should be eliminated. When these problems are scientifically gotten rid of, it is possible that affirmative returns will be expected. Affirmative responses such as "Ready-made clothing is economical," "You can select there on the spot," are good signs that many women expect to wear ready-made clothing. It is in this sense that the prospect for ready-made clothing is brighter when much development for ready-made clothing is on the way. 4. Much concern for fashion are checked in such item of questions as "Fashionable clothing in the show window," "Clothes worn by women." The first item was checked by 50.1 %, and the second was checked by 48.6%. The reason for following fashion is "Because many people wear them," which was indicated by 30.4%. The reason for not following fashion is "It is too expensive," which was checked by 29.6%. The 26.2% of the answers indicated that "Fashionable clothing is devoid of personality," The influences of fashion over the development of fashion over the development of clothing are two-fold: Esthetic and active. It is not to be deniable that people follow fashion more or less. 1978.9>

• 미술이론과 현장
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• 제4호
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• pp.145-180
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• 2006

In Korea, nation and nationalism are undeniable justice, absolute virtue and moreover system of desire. From the late Chosun Dynasty when the Korean Peninsula had to survive from the critical situation of being the arena of competition, and through the colonial period under Japanese imperialism, nationalism became stronger as a logic of survival. The policy of seclusion under closed and exclusive nationalism that didn't recognize the world situation well enough, eventually gave more pain to the nation. Nationalism in colonial Korea which was as reformed nationalism and on the other hand, as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifying the argument raised on Korean nationalism, there is no use mentioning how it went with the change of time. But we have to focus on the fact that the word 'nation' which appeared under the influence of popular revolution and capitalism meaning 'a group of people', was translated and understood as a racial concept for strengthening the unity of 'single-race nation with five thousand years' history. First of all, there is nationalism used to fortify the system. 'The Charter of National Education' and 'The Pledge of Allegiance' were ornaments to intensify the ruling ideology and dictatorship to militarize entire South Korea for 'settling Korean democracy' professed nationalism. Also, another ruling ideology armed with 'self-reliance' put North Korea into the state of hypnosis called nationalism. Nationalism, claiming 'nation' outwardly, but in reality, being an illuminating, instructing ideology isolating each other was indeed a body with two faces. This made 'nation' in Korea mysterious and objective through work such as. The statue commemorating patriotic forefathers' and picture of national records' in South Korea art. Nationalism used to strengthening the system encountered the magical 'single-race' and made 'ghost' being an extreme exclusion to other nations. We can find pedigreed pureness not allowing any mixed breeds from the attitude accepting western art -via Japan or directly- and making it vague by using the word Korean and Asia. There's nationalism as a resistant ideology to solidify the system on the other side. It came out as a way of survival among the Great Power and grew with the task of national liberation to became as a powerful force facing against the dictatorship dominating South Korea after the liberation. This discussion of nationalism as a resistance ideology was active in 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originated from military power which came out suppressing the democratic movement in Gwangju, spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the 'Nation-People(Minjoong)'s Art Movement could come out under this social condition. Our attitude toward nationalism is still dual in this opening part of 21st century. On one hand, they are opposing to the ultra-nationalism but are not able to separate it from nationalism, and on the other, they have much confusion using it. In fact, in a single-race nation like Korea, the situation of being nationalism and jus sanguinis together can cause dual nationalism. Though nationalism is included in the globalization order, it is evidence that it's effective in Korea where there are still modern fetters like division and separation. In particular, in the world where Japan makes East Asia Coalition but exposed in front of nationalism, and China not being free from Sinocentrism, and American nationalism taking the world order, and Russia fortifying nationalism suppressing the minority race after the dissolution of socialism, Korean nationalism is at the point to find an alternative plan superior to the ruling and resisting ideology.

• 시큐리티연구
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• 제7호
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• pp.95-124
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• 2004

It can be said that 'the September 11th Terrorist Attacks' in 2001 were not only the indiscriminate attacks on innocent people but also the whole - political, economical and military - attacks on human life. Also, 'the September 11th Terrorist Attacks' can be regarded as the significant events in the history of world, which were on the peak of the super-terrorism or new-terrorism that had emerged from the 1980s. However, if one would have analysed the developments of terrorism from the 1970s, they could have been foreknown without difficulty. The finding from this study can be summarized as the followings, First, in spite that the USA responsive system against terrorism had been assessed as perfect before 'the September 11th Terrorist Attacks', the fragilities were found in the aspects of the response on the new-terrorism or super-terrorism. The previous responsive system before 'the September 11th Terrorist Attacks' had the following defects as the followings: (1) it was impossible to establish the integrated strategy, because the organizations related to the response against terrorism had not integrated; (2) there were some weakness to collect and diffuse the informations related to terrorism; (3) the security system for the domestic airline service in USA and the responsive system of air defense against terrors on aircraft were very fragile. For these reasons, USA government established the 'Department of Homeland Security' of which the President is the head so that the many organizations related to terrorism were integrated into a single management system. And, it legislated a new act to protect security from terrors, which legalized of the wiretapping in spite of the risk of encroachment upon personal rights, increased the jail terms upon terrorists, froze the bank related to terrorist organization, and could censor e-mails. Second, it seem that Korean responsive system against terrors more fragile than that of USA. One of the reasons is that people have some perception that Korea is a safe zone from terrors, because there were little attacks from international terrorists in Korea. This can be found from the fact that the legal arrangement against terrorism is only the President's instruction No. 47. Under this responsive system against terrorism dependent on only the President's instruction, it is expected that there would be a poor response against terrors due to the lack of unified and integrated responsive agency as like the case of USA before 'the September 11th Terrorist Attacks'. And, where there is no legal countermeasure, it is impossible to expect the binding force on the outside of administrative agencies and the performances to prevent and hinder the terrorist actions can not but be limited. That is to say, the current responsive system can not counteract effectively against the new-terrorism and super-terrorism. Third, although there were some changes in Korean government's policies against terrorism. there still are problems. One of the most important problems is that the new responsive system against terrorism in Korea, different from that of USA, is not a permanent agency but a meeting body that is organized by a commission. This commission is controled by the Prime Minister and the substantial tasks are under the National Intelligence Service. Under this configuration, there can be the lack of strong leadership and control. Additionally, because there is no statute to response against terrorism, it is impossible to prevent and counteract effectively against terrorism. The above summarized suggests that, because the contemporary super-terrorism or new-terrorism makes numerous casualties of unspecified persons and enormous nationwide damages, the thorough prevention against terrorism is the most important challenge, and that the full range of legal and institutional arrangements for the ex post counteraction should be established. In order to do so, it is necessary for the government to make legal and institutional arrangements such as the permanent agency for protection from terrorism in which the related departments cooperates with together and the development of efficient anti-terror programs, and to show its willingness and ability that it can counteract upon any type of domestic and foreign terrorism so that obtain the active supports and confidence from citizens.