• Journal of Sinology and China Studies
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• v.79
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• pp.41-56
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• 2019

梁啓超 actively introduced Byron to the Chinese people with an interest in the heroic aspects of his work for the freedom and independence of the small country and his related works. The fourth edition of the political novel 「新中國未來記」, published in January 13, 1903, is to be translated and inserted by Byron's poem 「Greek mourning」. Through this poem, Byron is celebrated for his achievements in free spirit, anti-imperialism spirit and heroic example. The poem is a compilation and introduction of only the parts of democracy, independence, independence and freedom from Byron's original 「The Isles of Greece」. Byron is a romantic poet who has created many works that represent rebellious people against society without restraint. So as a whole, 'Byronic Hero', which appeared in Byron's work, is portrayed as a 'personal hero' who seeks freedom, raising a number of problems due to the release of Kaesong by individuals alienated due to social structural problems in the industrial age of the West and unreasonable social structure. On the other hand, to save China from the brink of ruin, Zheng emphasizes ethnic heroism that emphasizes merit rather than virtue. Beyond the personal hero who pursued the free spirit of Byron, 梁啓超 wished for the birth of a national hero who suited the political, economic, social, cultural and environmental soil of China at that time. These examples of national heroes, whether from east to west, are all heroes who appear in 「意大利建國三傑傳」, 「羅蘭夫人傳」 and 「譚嗣同傳」, who are willing to die, who sacrifice themselves for the nation and are national heroes.

• Journal of English Language & Literature
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• v.56 no.5
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• pp.947-971
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• 2010

Anna Letitia Barbauld's poem "Washing-Day" (1797) has sparked a variety of feminist critical endeavors over the past two decades. While many feminist literary critics try to salvage the poem as a successful tongue-in-cheek riposte directed at the male dominant literary world, more rigorous Marxist feminists accuse Barbauld of being limited by her own middle-class woman's view on women's domestic labor. Legitimate as they may be, these readings fail to elucidate Barbauld's place in a larger literary and intellectual discourse during the eighteenth century. In this paper I read "Washing-Day" as a woman's georgic, a genre or mode concerned with agricultural labor, the public value of which was highly recognized in eighteenth-century England. Alluding to canonical texts by writers like Shakespeare, Milton, and Pope, Barbauld's "loaded lines" in mock-heroic form create a space in which the women's domestic labor of washing interrupts men's daily routines and disrupts their poetic assumptions. While she makes women's work visible, Barbauld also addresses its quintessential nature. Women's work is affective labor; women have to labor physically and mentally to produce the desired domestic comfort. By allowing the image of the soap "bubble" to echo with many "bubbles" in other writers' texts, from the soap bubbles the narrator used to play with as a child to the hot-air balloon "bubble" of the Montgolfier brothers, Barbauld pleasantly equates work and day-dreaming, men's toil and children's play, and finally public, scientific, and recognized labor and private, domestic, and imaginative activities.

• Journal of Korea Game Society
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• v.19 no.4
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• pp.65-76
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• 2019

In Korea, studies of Alea are limited to the discourse of gambling, and the chance itself is getting overlooked. This makes Alea subordinated to the concept of gambling, which causes the contingency itself to be devalued. Therefore, this study analyzes the meaning and function of 'chance' and 'play' according to the genealogy of Alea, dividing the subdivision of Alea into three categories: magical Alea, systematic Alea, and heroic Alea, and applied it to the digital case, CCG Hearthstone.

• Korean journal of communication and information
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• v.76
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• pp.7-30
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• 2016

The purpose of this study is to review and criticize the articles that analyzed Frozen by using the semiotic method of Greimas. The study also aims to apply the semiotic method of Greimas correctly to find the deep structure of the narrative of Frozen. The results of the narrative analysis based on the actantial model and the semiotic square show that Frozen is not Elsa's heroic narrative but Anna's one. Because Elsa and Anna are the opposing elements in this narrative, the success of Anna is the failure of Elsa. Frozen does not convey the subversive message about the gender roles by representing an independent and active woman who resists the patriarchal discourse. Instead, Frozen reproduces the conformist ideology by saying that love is the most valuable thing and that everyone should accept the role given to him/her by the community.

• English & American cultural studies
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• v.13 no.1
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• pp.83-103
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• 2013

This paper focuses on the function of suicidal images in the history of art including literature. Death has been romanticized or repoliticized into an existential act of defiance and rebellion in literary works, so questions remain about the correlation between literary suicide and the essence of suicide. Although Jacques Ranciere insists that the order of art contrasts with the order of common people whose acts and gestures can express either their specific purposes nor the rationalities of their frustration, literary suicide reflects the outside life of readers. In fact, images of suicide produces the order of things about the real world. William Shakespeare's Hamlet handled two oppositional self-murder significantly. As Ron M. Brown pointed out, Hamlet, by choosing confrontation, seeks out an end which is voluntary, thus he avoids self-destruction and feels triumph of heroic fashion. Ophelia's self-chosen death stems from loss, frailty and the disintegration of reason, which demeans the act and diminishes her from the tragic to the pathetic(16). In the $19^{th}$ century, the resurrection of Ophelia acted as the context for later periods where life itself is fictionalized from the differing periods of network of signifier and texts. Finally, in Ophelia's case, fiction became life(Brown 285). Her suicidal image was fixed in the Victorian Culture whose visual discourse was strikingly similar to that of the men. Likewise, the ambiguities of the suicide became intertwined with the social, cultural issues of a certain period, and the paradigm of suicide was conformed to the changing needs of successive generations. However, if literary art understands that a European culture grappled with the almost impossible task and coming to terms with this strangest and most persistent of phenomena, it will be able to focus on of the multi-layered suicide by recognizing the inherent instability of the verbal sign which cannot reveal the design and grammar of truth.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.12
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• pp.380-389
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• 2019

Animation is a medium that can be enjoyed by many age groups, and it often reflects the discourse and ideology of the time. Therefore, studying the tendency of gender identity as it is expressed in animations is meaningful as a process to understand current trends. Therefore, I examined how the female characters' performative gender identity has been expressed in Disney animations and how it has changed. Disney animations have stuck to dichotomous gender performance, with men playing active and adventurous roles, while women play submissive and passive roles. Disney began to deviate slightly from the dichotomous gender performance through "Pocahontas" and "Mullan", which emphasized the heroic role of women. However, these animations have been limited in the way that love stories between men and women make up the main theme. In "Frozen", however, women actively explored their lives by overcoming these limitations, and expressed their happiness through sisterhood rather than love between men and women. Therefore, "Frozen," which expresses an active female character who sets up her own kingdom as an independent entity, is meaningful in that it has demonstrated the changed gender performance.