• The Journal of Korean Physical Therapy
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• 제15권1호
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• pp.82-95
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• 2003

Our health is intimately connected to the health of our environment. The contemporary world view which sees a radical distinction between humans as subjects and world as object can obscure our recognition of how much we rely on nature for health and survival. Indigenous traditions and contemporary scholars remind us that we live in a universe in which all things are connected, and in which nature continues to offer its gifts in co-creative partnership for the health and wellbeing of all. Living in awareness of our relationship with nature enables us to open more to the experience of nature's nurturing. Many complementary therapies derive from ancient practices that involve nature in healing partnership. Essential oils have been used for thousands of years. Hippocrates claimed that the way to health was through aromatic baths and massages. Much anecdotal evidence exists regarding aromatherapeutic positive effects on recipients. Aromatherapy is a branch of complementary or alternative therapy which is increasing in popularity, yet has scant scientific credibility. Aromatherapy should be defined as treatment using odors and practised as such. However, essential oils are usually used in conjunction with therapeutic massage and often combined with counselling of some kind. Aromatherapy complements and enhances the therapeutic powers of massage. Massage is one of the most wonderful ways to relax and is throughly beneficial to health. Massage can help unknot tense and aching muscles and other minor symptoms of stress, leaving patients fresh and energized. As the use of aromatherapy within a health care setting has grown so rapidly in recent years, and will continue to do so, the need for suitable training has become apparent. No health service can afford the risk of having staff who are inadequately trained in the practice of aromatherapy using essential oils incorrectly on those in a state of ill-health, especially if the essential oils used are not to a standard suitable for therapeutic use. Training to an acceptable level in aromatic therapy is essential for safety and effectiveness. Knowledge of the nature and make-up of essential oils, their effect on the body and the emotions, and how, when, and where to apply them is imperative in order for them to be beneficial to a patient's health. In order to achieve best practice, further research is necessary to explore the use of aromatherapy in the management of multiple disorder.

• 문화기술의 융합
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• 제8권5호
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• pp.171-176
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• 2022

본고는 20세기 중반 이후 펼쳐진 상호학제적인 융합적 예술실천의 핵심적 유형인 사운드아트 큐레이팅이 가지는 역사적 의미와 가치를 고찰한다. 이에 '사운드아트'의 시작에서 현재까지의 발전적 과정을 정리하되, '사운드'라는 재료가 기능한 시각예술의 맥락을 시대 순으로 살피고 주요한 사운드아트 전시의 큐레이팅 사례를 중심으로 '사운드'가 제공한 미학적 체험의 파장과 동시대적 의의를 분석하고자 한다. 이를 위하여 본문은 세 개의 섹션으로 구분하여 전개한다. 첫 번째 섹션에서는 19세기 후반 미래파와 다다이스트의 사운드 시에 뒤이어 1913년 마르셀 뒤샹이 음악악보를 시각예술과 접목했던 시도 등이 아방가르드 작곡가 존 케이지의 시각적 음악에도 깊은 영향을 끼쳤음을 인식한다. 이에 이러한 배경이 '사운드'를 새로운 미디어로서 다루는 전시의 등장을 야기했음을 설명한다. 두 번째 섹션에서는 1970년대 들어서면서 예술적 미디어로서의 사운드가 시각성이 지배하는 전시공간과의 비판적 관계성을 성찰하게 하는 역할을 하게 되었음을 설명한다. 세 번째 섹션에서는 1980년대 이후 현재까지 관객이 전시장의 조직 내에서 마치 하나의 시각적 오브제처럼 사운드를 체험하도록 하는 큐레토리얼 방법론을 분석한다. 본고는 이러한 과정을 통해 전시장에서의 지각적 구조를 관습화 했던 역사적 실천을 비평적으로 대하며 동시대 예술현장에서 생명력 넘치는 사운드의 역할을 고민한 사운드아트 큐레이팅의 유의미한 방법론을 사유해 본다.

• 문화기술의 융합
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• 제10권5호
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• pp.83-88
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• 2024

본 논문은 영국의 월간 시각예술잡지 『스튜디오 인터내셔널(Studio International)』의 편집 프로젝트를 중심으로 당대 미술비평 실천의 주요한 양상인 '이론가로서의 예술가' 등장의 역사적 의의와 미학적 의미를 분석하고자 한다. 출판물을 통해 미술에 관한 글이 공유된다는 것은 당대 미술에 대한 비평적 관점의 렌즈를 확인하는 작업이고, 더 넓은 정치적이고 문화적인 조건의 성찰 계기가 될 것이다. 특히 본 논문은 잡지 플랫폼에서 이론가나 비평가가 아닌 예술가와 출판물 사이의 연결이 이룬 미술사적 지평을 가늠하는 자료가 될 수 있을 것이다. 본문에서는 1960년대 말에 『스튜디오 인터내셔널』을 통해 형성된 논쟁을 집중 탐구하여, 예술의 새로운 전개에 대한 잡지의 입장과 이에 동반된 비평용어를 규정하는 실천, 그리고 그에 대한 반응 등을 검토하였다. 『스튜디오 인터내셔널』에 실린 빅터 버긴과 조셉 코수스를 중심으로 한 '이론가로서의 예술가'의 텍스트는 형식적 측면에 의존하는 미술의 관습성을 극복하고, 예술가가 명명한 어떤 것으로서의 예술개념이 사물의 매개를 필요로 하지 않는 미술로서 가능함을 주장하였다. 이들의 담론 생산은 역사주의적 비평 패러다임의 권위를 무너트리는 중요한 동인이 됨으로써, 예술을 대하는 이론가로서의 위치를 택한 예술가의 미술사적 가치를 획득한다.

• 한국전통조경학회지
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• 제35권4호
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• pp.56-74
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• 2017

본 연구의 목적은 "한정록"이 현대 라이프 스타일에 제시하는 시사점을 도출하는 것이다. 본 연구에서는 "한정록"에서 추구한 삶의 행동방식과 이를 구현하기 위한 '정신적 수행방법'과 '실천적 수행방법'으로 구분하여 고찰하였다. 본 연구의 결과를 요약하면 다음과 같다. 현대의 주류 라이프스타일을 검토한 결과, 웰빙 열풍에서는 즉물적이고 이기적인 경향이 두드러졌으며 소비문화가 왜곡되는 부작용도 있었다. 로하스는 마케팅(marketing)이 주도한다는 한계가 있었다. 느리게 살기운동은 삶의 가치 등 비물질적 측면까지 고려하는 차별성이 있으나, 커뮤니티(community)가 주도한다는 한계가 있었다. 힐링 열풍에 있어서 현대인은 자신을 치유해 줄 무엇인가를 갈구한다. 이들은 모두 개인의 건강과 안녕을 외부에 의존하는 경향이 크며 상업성과 결부되기 쉽다는 취약점도 있다. 이에 비해 허균이 "한정록"을 통해 얻을 수 있는 시사점은 다음과 같이 요약할 수 있다. 첫째, "한정록"은 삶의 주체가 자신이라는 점을 강조하고 있다. 현대 라이프스타일은 즉물적이며 외부 의존적인데 반해 허균은 삶에 대한 진지한 성찰로부터 출발할 것을 강조한다. 둘째, 한가로운 삶을 사는데 있어서 정신적인 측면을 강조하였다. 아치(雅致)를 비롯해 독서와 고상한 취미 등을 통해 내적 충만감을 얻을 수 있으며 자적할 수 있다는 것이다. 셋째, 한가로운 삶을 위한 정신적 수행방법과 함께 실천적 수행방법도 규범화하여 제시하고 있다. 실천적 수행방법에 있어서도 물질과 정신의 조화를 강조하고 있다. 본 연구의 한계는 "한정록"과 현대 라이프스타일에 대해 명확한 비교 고찰에 이르지 못하고 시사점 도출을 위한 리뷰(review) 연구에 머무른 점이다. 추후 "한정록"에 담긴 조경관련 여러 개념과 사례에 대해 후속 연구가 필요할 것이다.

• 미술이론과 현장
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• 제1호
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• pp.49-70
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• 2003

What is an exhibition? Is it of the system which is designed to serve Art Works in their representation, or is it a place where the artistic presentation could be considered as art work itself? After modernist era, the role of exhibitional space might have been shifted from those two principle raison d'$\^{e}$tre of exhibitional space into another, a new one. What Deleuze would call it as he borrowed the term from Spinozian philosophy : the Affectional Space. This new type of exhibitional space has been announced since 1969 when a Harald Szeeman, young independent curator and art critic from Swiss, has organized his brilliant exhibition "When Attitudes become Form" in Bern. For sure, these intensities in curatorial practices have been existing before like some early 20th century exhibitional efforts by Marcel Duchamp, El Lissitzky, Yve Klein, etc. It has influenced much on many of, otherwise most of contemporary art exhibiting practices. And now it seems to be necessary to give it a conceptual idea which could enlighten better the new paradigm of exhibitional practices that we try to clarify. I would propose the idea of that new exhibitional space as "space of non-organic becoming". This idea is inspired by Deleuze's ever famous philosophical work Thousand Plateaus, which, with Folds by the same author, has contributed to many contemporary and aesthetical debating issues. What is "affect"? Explaining about Spinoza's principle concepts, Deleuze defines it as a kind of durations or variations which are constituted by different levels of perfection. One perfection is precedented or followed by certain perfection bigger or lesser through lived transitions or passages. So each time it actualizes and reflects the state of All as a cut of Reality while each state of affections, images or ideas can not be separated from the duration which binds it to the precedent state and extends it to following one. Affect is also a term of changes. One affects at the same time it is affected. Exhibitional space as affect (or affectional space) is distinguished from representational and presentational space in the way it attributes movement, produces arrangements and generates new factors of artistic creation including those which are outside of ever accepted artistic elements. The concepts of affectional space are used especially to enlighten contemporary situation of artistic and curatorial processes. Art is no more limited to be seen as mere objects of aesthetical admiration, nor as art vis-$\`{a}$-vis art relationship apart from the whole. It includes possibilities and virtuality that appear in the imperceptible and undescribable manners if delimited in given language. As once noticed by Kuhn, we might be living in a paradigmatically shifting world, not only in Art but also in Life. And we need to express it more with Art as moving and affectional nods than as just a clean window or a distinct manual book.

• 한국조경학회지
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• 제34권2호
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• pp.80-98
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• 2006

This study originated from following questions. What can we understand the conception of deconstruction, which has been the core idea of new discourses developed in various ways since modernism? How can this question be interpreted in landscape design? What is the conceptional frame of integration the prominent hybrid post-genre movements and phenomena? The frame can be epitomized with the deconstruction phenomenon. 'Deconstruction' is the core conception appeared in late or post-modern ages in the embodiment of modernity and can be viewed as an integrating or a hybrid phenomenon between areas or genres in formative arts. Therefore, the author regards the hybrid movements widely witnessed in the post contemporary formative arts as one of the most important indicators of de-constructive signs. It is safe to say that the phenomenon of this integration or hybridism, of course, does not threaten the identity of landscape design but serves as an opportunity to extend the areas of landscape design. One of the consequences of this integration or hybridism is the voluntary participation of users who have been alienated in the production of the meanings of design works and hybrid landscape design with the hybridization of genres that is characterized with transformation in forms. This view is based on the distinction between hybridization of interactions between the designer (the subject) and the user (the object), and hybridization of synesthesia. Generally speaking, this is an act of destroying boundaries of the daily life and arts. At the same time, it corresponds to vanishing of modern aesthetics and emerging of post-contemporary aesthetics which is a new aesthetic category like sublimeness. This types of landscape design tries to restore humans' sensibility and perceptions restrained by rationality and recognition in previous approach and to express non-materialistic characteristics with precaution against excessive materialism in the modern era. In light of these backgrounds, the study aims to suggest the hybrid concept and to explorer a new landscape design approach with this concept, in order to change the design structure from 'completed' or 'closed' toward 'opened' and to understand the characteristics of interactions between users and designs. This new approach is expected to create an open-space integrating complexity and dynamics of users. At the same time, it emphasizes senses of user' body with synesthesia and non-determination. The focus is placed on user participation and sublimity rather than on aesthetic beauty, which kind of experience is called simulacre. By attaching importance to user participation, the work got free from the material characteristics, and acceptance from the old practice of simple perception and contemplation. The boundaries between the subject and object and the beautiful and ordinary, from the perspective of this approach, are vanished. Now everything ordinary can become an artistic work. Western dichotomy and discrimination is not effective any more. And there is 'de-construction' where there is perfect equality between ordinary daily life and beautiful arts. Thus today's landscape design pays attention to the user and uses newly perceived sensitivity by pursing obscure and unfamiliar things rather than aesthetic beauty. Space is accordingly defined to take place accidentally as happening and event, not as volume of shape. It's the true way to express spatiality of landscape design. That's an attempt to reject conventional concepts about forms and space, which served as the basis for landscape design, and to search for new things.

• 미술이론과 현장
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• 제14호
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• pp.33-51
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• 2012

Joseph Mallord William Turner (1775-1851) has been widely regarded as the most original and brilliant English landscape painter in the 19th century. Admitted to the Royal Academy Schools in 1789, Turner was a precocious artist and gained the full membership of the prestigious Royal Academy in 1802 at the age of 27. Already in the 1800s he was recognised as a pioneer in taking a new and revolutionary approach to the art of landscape painting. Among his early works made in this period, The Shipwreck, painted in 1805, epitomizes the sense of sublime Romanticism in terms of its dramatic subject-matter and the masterly display of technical innovations. Of course, the subject of shipwreck has a long standing history. Ever since human beings first began seafaring, they have been fascinated as much as haunted by shipwrecks. For maritime societies, such as England, shipwreck has been the source of endless nightmares, representing a constant threat not only to individual sailors but also to the nation as a whole. Unsurprisingly, therefore, shipwreck is one of the most popular motifs in art and literature, particularly during the 18th and 19th centuries. Yet accounts, images and metaphors of shipwreck have taken diverse forms and served different purposes, varying significantly across time and between authors. As such, Turner's painting registers a panoply of diverse but interconnected contemporary discourses. First of all, since shipwreck was an everyday occurrence in this period, it is more than likely that Turner's painting depicted the actual sinking in 1805 of the East India Company's ship 'The Earl of Abergavenny' off the coast of Weymouth. 263 souls were lost and the news of the wreck made headlines in major English newspapers at the time. Turner's painting may well have been his visual response to this tragedy, eyewitness accounts of which were given in great quantity in every contemporary newspaper. But the painting is not a documentary visual record of the incident as Turner was not present at the site and newspaper reports were not detailed enough for him to pictorially reconstruct the entire scene. Rather, Turner's painting is indebted to the iconographical tradition of depicting tempest and shipwreck, bearing a strong visual resemblance to some 17th-century Dutch marine paintings with which he was familiar through gallery visits and engravings. Lastly, Turner's Shipwreck is to be located in the contexts of burgeoning contemporary travel literature, especially shipwreck narratives. The late 18th and early 19th century saw a drastic increase in the publication of shipwreck narratives and Turner's painting was inspired by the re-publication in 1804 of William Falconer's enormously successful epic poem of the same title. Thus, in the final analysis, Turner's painting is a splendid signifier leading the beholder to the heart of Romantic abyss conjoing nightmarish everyday experience, high art, and popular literature.

• 미술이론과 현장
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• 제13호
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• pp.35-71
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• 2012

The purpose of this essay is to examine the responses of artists on nuclear experiences through an analysis of the nuclear images represented in contemporary Japanese art. Japan has previously as twice experienced nuclear disaster in 20th century. The first atomic bombs were dropped in 1945 as well as the 5th Fukuryumaru, Japanese pelagic fishing boat, exposed by hydrogen bomb test operated by the US in 1954 nearby Bikini atoll. Due to Tsunami taken place by the great earthquake that caused the meltdown of Fukushima Nuclear Power Plant in March 2010, Japan is being experienced a nuclear disaster again. Despite practical experiences, comtemporary Japanese art has avoided the subject of nuclear disasters since the end of the Asia-Pacific War for a variety of reasons. Firstly, GHQ prohibited to record or depict the terrible effect of atomic bomb until 1946. Secondly, Japanese government has tried to sweep the affair under the carpet quite a while a fact of nuclear damage to their people. Because Japan has produced numerous war record paintings during the Second World War, in the aftermath of the defeated war, most of Japanese artists thought that dealing with politics, economics, and social subject was irrelevant to art as well as style of amateur in order to erase their melancholic memory on it. In addition, silence that was intended to inhibit victims of nuclear disasters from being provoked psychologically has continued the oblivion on nuclear disasters. For these reasons, to speak on nuclear bombs has been a kind of taboo in Japan. However, shortly after the atomic bomb dropped on Hiroshima, the artist couple Iri and Toshi Maruki visited to ruin site as a volunteer for Victim Relief. They portrayed the horrible scenes of the legacy of nuclear bomb since 1950 based on their observation. Under the condition of rapid economical growth in 1960s and 1970s, Japanese subculture such as comics, TV animations, plastic model, and games produced a variety of post apocalyptic images recalling the war between the USA and Japanese militarism, and battle simulation based on nuclear energy. While having grown up watching subculture emerged as Japan Neo-Pop in 1990s, New generation appreciate atomic images such as mushroom cloud which symbolizes atomic bomb of Hiroshima. Takashi Murakami and other Neo-Pop artists appropriate mushroom cloud image in their work. Murakami curated three exhibitions including and persists in superflat and infantilism as an evidence in order to analyze contemporary Japanese society. However, his concept, which is based on atomic bomb radiation exposure experience only claimed on damage and sacrifice, does not reflect Japan as the harmer. Japan has been constructing nuclear power plants since 1954 in the same year when the 5th Fukuryumaru has exposed until the meltdown of Fukushima Nuclear Plant although took place of nuclear radiation exposures of Three Mile and Chernobyl. Due to the exploding of Fukushima Nuclear Power Plant, Japan reconsiders the danger of nuclear disaster. In conclusion, the purpose of this paper may be found that the sense of victim which flowed in contemporary art is able to inquire into the response of artist on the subject of nuclear as well as the relationship between society, politics, culture, and modern history of Japan and international political situation.

• 문화기술의 융합
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• 제5권4호
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• pp.79-85
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• 2019

'예술과 기술의 실험' 그룹은 20세기 중반, 예술적 세계와 그 바깥의 영역까지 아우르며 거대한 상호 학제적인 실험을 전개하였다. 이러한 활동의 실제적인 동력은 서로 다른 오래된 학문적 관습의 경계를 가로지르며 창의적 가능성을 확장해온 예술가와 공학자의 협업이었다. 공학자 빌리 클뤼버와 프레드 발트하우어, 그리고 예술가 로버트 라우센버그와 로버트 휘트먼이 1967년에 공동 설립한 '예술과 기술의 실험' 그룹은 물질, 기술, 공학이 동시대 미술에 적용 가능한 여러 가능성을 선구적으로 수행하였다. 이들의 활동은 사회에서의 예술과 기술의 기능을 새롭게 성찰함으로써 궁극적으로 동시대 세계와의 유기적 관계성을 지니는 새로운 미학을 개발시키는 방법론을 개발해 나갔다는 점에서 그 학문적 연구의 의의를 가질 수 있다. 이에 본고에서는 우선, '예술과 기술의 실험' 그룹이 등장하게 된 사회문화적 맥락을 예술과 기술의 운동의 차원에서 살핀 후, 그룹의 다양한 프로젝트들을 검토함으로써 예술가와 공학자의 협업이 예술적 표현의 확장뿐만 아니라 예술과 공학과 사회 사이의 새로운 상호적 관계성을 생산하는 데 공헌하였음을 확인한다. 이러한 논의를 통해 동시대의 융합 담론에서 필요로 하는 구체적인 협업의 방법론의 한 모델로서 참조하고자 한다.

• Journal of Acupuncture Research
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• 제25권3호
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• pp.221-228
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• 2008

Objectives : The purpose of this study is to understand the anatomical basis of the facial muscles and to apply this knowledge on the clinical practice of facial acupuncture. Methods : We searched both contemporary and the latest literatures on the practical application of facial muscle anatomy on Facial Acupuncture. Conclusions : Facial Acupuncture improves skin tone, texture and wrinkling by assisting the circulation of Ki. It stimulates the facial muscles directly to undo the stagnation of the meridians. To practice Facial Acupuncture, thorough understanding of facial anatomy is required. In this study the muscles of the head and neck, appropriate depth and angle of acupuncture needle, etc. were reviewed. The upper facial muscles including frontalis, procerus, corrugator supercilii and orbicularis oculi, the mid facial muscles including auricularis, nasalis, levator labii superioris, zygomaticus and so on, and the lower facial muscles including orbicularis oris, depressor labii inferioris, depressor anguli oris, mentalis and platysma etc. were reviewed in this study. For safer and more effective use of Facial Acupuncture, further study on the objective outcome of the technique should be done.