• The Journal of the Convergence on Culture Technology
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• v.10 no.3
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• pp.635-641
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• 2024

Based on Merleau-Ponty and Lakoff's research on the inseparability of body and mind, this thesis seeks to explore the impact of experiences in multi-layered spaces based on media art on the understanding of human existence. The sensory experience provided by media art strengthens the viewer's physical presence and induces a new perception of reality by blurring the boundaries between reality and virtuality. Through this, it shows that it is possible to newly recognize and explore the deep relationship between human existence and the world. This paper analyzes how media art can be an important means of expanding existential experience through the connection between body and mind, and explains how the combination of art and technology contributes to ontological understanding.

• 한국HCI학회:학술대회논문집
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• 2009.02a
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• pp.1156-1159
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• 2009

Since the middle of the 1960's, revitalization of the media art has showed a new paradigm shift as a alternative to existing art genre. According to advances in technology the form of art becomes various. Nowdays, art work which is mixed with media and other genre is popular because of hybrid culture. The image medium has flexibilty to incorporate with other genre because of medium character. The media installation that applied the image medium means to mixed work of sculpture and media. The sculpture and media has been broadened the field through the media installation. this study discuss art works projected image on sculpture among various media installation works. The materiality of the sculpture and the vision of the image mix up each other. It is associated with M. Merleau-Ponty's sens theory.

• Journal of architectural history
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• v.20 no.1
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• pp.77-93
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• 2011

Across the culture of Western Europe, dichotomy based on the visual sense has evolved. They believed eyes and ears requiring a distance related in recognition, are more developed than any other human senses in human body. Dominant position, as a condition to using a perspective, the eye has been just concentrated in the development of optical sight. But developed a variety of modern media, highlighting the importance of the other perception, it makes dichotomy to the expansion of perception over the single function of visuality. Recently, Guille Deleuze and Merleau-Ponty try to recover the sense of tactility segregated in skin from body keeping eyes for distance. By the result, the activity can be happened by being connected to the body rather than to eye in the space between the subject and object. From the phase of recognition where the human body tries to identify the object in the space considering a time, it will be changed for the subject to the phase of structure vice versa. Visual tactility is to eliminate the distance between subject and object. If the visual tactility is to erase the distance different from the visual in dichotomy, it will be occurred to having a tension and makes new relationship to work trying to move the subjective point of view in object. Like this evidence in analysis of architecture, it can be easy to find the Korean architecture rather than western architecture in terms of emphasizing the time and space. The fact, architecture of Lee Dynasty had been preserved and consisted basic form and style over the centuries makes us assume that visual tactility was considered as well as the visual sense. This study will be intensive in terms of visual and tactile inherent in the subject and how it is being connected to the movement in the space and time.

• Korean Institute of Interior Design Journal
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• v.21 no.5
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• pp.145-152
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• 2012

Since 1966 when James Turrell completed his studies on Art, he has been working on the consistent theme of Art. For the 46 years of time, site contexts, scales, methods of light have been changed and they made Turrell's unique 'project series'. Each series has different spatial, visual-perceptual forms and characteristics from other series. The differences were caused by the given situations, but also Turrell intentionally pursued it. However, there are essential theme of art that has not changed in most of Turrell's projects. Target of this paper is to study the unchanged theme as well as the differences. The study starts with three questions: first, what is the geometrical space composition?, second, what is the visual-perceptual phenomenon?, third, what is the hidden consistent theme? This research focuses on three case projects: Wedgework, Space Division Constructions, Skyspaces. These project series are in between the early small object-like installations and the late mega-scale outdoor projects. The study found that geometrical space composition has important role to give visual-perceptual dynamism to the viewer. The phenomenological perception is connected to the questions of relationship between human and space, ultimately human and the world. Although the Merleau-Ponty's philosophy has been related to the work of Turrell in various previous studies, Cartesian 3-dimensional geometry has also crucial role to experiment a viewer's perceptual boundaries. Image of infinity is another aspect of three cases, especially Space Division Constructions and Skyspaces. Through these structure, Turrell's work lead to an ultimate question of meaning for human existence in infinite space. It is hoped that this paper is helpful for Architecture and Interior design field in which light and space are essential.

• Korean Institute of Interior Design Journal
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• v.19 no.1
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• pp.85-93
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• 2010

This study aimed to show the possibility of approaching Steven Holl's Stretto House as a vital space identical to the flow of our consciousness through Bergson's philosophy of life by understanding the expression of Bergsonian duration in the house. For the Purpose of this study, Bergson's concept of aesthetic duration was considered and duration in the Stretto House design process was analyzed, Based on the study's findings, duration according to Bergson's expression of reality in the Stretto House was further analyzed. The results of the analysis of duration in the Stretto House design process showed that duration is expressed as phenomenological time through the continuity and movement of the perceptual phenomena of space, sound, light and material that reflected Merleau-Ponty's anchoring and Bartok's Music for Strings, Percussion and Celesta. The results of the analysis of duration as an expression of reality in the Stretto House showed that duration is expressed as real time, as reality's continuous and diverse movement of vital duration, through the image and rhythm based on the intuitive recollection of the real self, sound, light and pond. Consequently, it was shown that the Stretto House could be understood as a vital space in which a vital movement of duration identical with the flow of our consciousness is expressed through the expression of reality in Bergson's philosophy of life. This study is meaningful as a foundational study of the experiential space of phenomena through Bergson's philosophy of life.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of Science of Art and Design
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• v.10
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• pp.5-50
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• 2006

The terminology "human body" simply means a physical body but also more often, as an object in art works, carries symbolic concepts incorporating the whole history of human lives. Human body has been employed as an artistic object capturing physical body, delivering artist's idea expressing life indicators from different standpoints of times and places. This point of view about human body in art works has in fact rather short history since 1960's when modern thinking paradigm focusing upon rationality and reasoning has begun declining and on the contrary when the body used to be the servant of the mind and soul for a long time has begun attracting artist's attention as a real entity from the viewpoint of dichotomy. During the 1960's, frequent performances in Pop art and of Fluxus showed that the human body has been an important media for artistic communication after importance of body performances had been raised in Action painting in 1940's. The human body became a more determined media in body art works that had got into stride after Yves Kline's conceptual works applying body and its traces. These kinds of art works have continued and consolidated into the Feminism came into blossom in 1980's and into fragmentated and disembodied body art trend in 1990's. Through development of trends in body works, human body now might well be regarded as a clue provide from individual identity with implication over the world. This thesis is to analyse in semiotic way main works of Kiki Smith who is a representative artist devoting to Feminism and proposing extended significance of human body. In the analysis process of works done by two great artists with histrorical background of art trend in order to find and open an significance horizon of human body, semiotics and bodism are therefore perceived as pertinent and applied as basic tools. The first stage of analysis is to get the significances emerged in between expression part and contextual parts, which are separated structually from the most basic level. The study deals with body works furthermore in the way of structual cohesion of the expression and the context from the view of A J. Greimas' Structural Semantics and tried to build up a basic frame for the extended significances of human body. This thesis is, on the other hand, to attempt to contribute for extension of disembodied and fragmentated body discussed in the structural semantic frame earlier by Julia Kriesteva who delivers abjection concepts and phenomenology of Maurice Merleau-Ponty who enables to overview relationship between the body and the world from the viewpoint of Bodism, further into interpretation level. The other works are Kiki smith's that showed epics about death in mid-1980's, detailed humbleness of vulnerable human body exposed to dichotomy and fragmentation in 1990's and religion and mythology incorporating wouln healing in 2000's and henceforth. Through the analysis of Kiki Smith's representative work 'Pee body', it is verified and confirmed that fragmentated body showed beyond boundary gap of the human body and ultimately tends to imply human healing owing to divine maternity. Bodily symbols in Kiki Smith's are extended to the universal world to imply human life and death on the one hand and religion and mythology of human wound and divine healing one the other hand. This thesis through these process and results of analysis is in a broad context, to emphasize that human body as objectified text has a key indicator role to understand world as well as semiotic extension in art works in late 20th century so that we might confirm bodily symbol as a cultural context constitutes a section of contemporary visual arts.

• Journal of Science of Art and Design
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• v.3
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• pp.33-61
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• 2001

Dans les arts modernes, nous ressentons souvent un $probl\`{e}me$ $disloqu\'{e}par$ rapport aux humains. Ceci ne viendrait-il pas $peut-\^{e}tre$ do notre $pens\'{e}e$ dans l' $\'{e}change$ culturelle entre le monde et nous qui s' appuie trop une $temporalit\'{e}$ et logique? Cette $the\`{s}e$ approche ce $probl\`{e}me$ $\`{a}$ travers one perception anthropologique do monde, en $\'{e}tudiant$ les arts tridimensionnels avec ses $\'{e}schelles$ qui deviennes plus on plus agrandis. Maurice Merleau-Ponty, dans son livre 'la $ph\'{e}nom\'{e}nologie$ de la perception', bien $r\'{e}sumait$ une $intersubjectivit\'{e}$ entre l' espace et nous. Selon lui, l' homme prend conscience do la forme des objets avec son environnement parce quil est un corps on interaction avec eux. Donc nous $r\'{e}f\'{e}rons$ ce livre pour notre set. Et on essayera ici d' $\'{e}tudier$ le travail do Constantin Brancusi, de Alberto Giacometti, do Richard Serra et do quelques d' autres travaux d' artistes L' oeuvre do Brancusi 'la Colonne sans fin', la taille plus de 29 m, produit one impression sur le spectateur relativement $\grave{a}$ la forme continue et $r\'{e}p\'{e}t\'{e}e$ $\`{a}$ linfini de $mani\'{e}re$ unifome. La pratique de Giacometti qui tenait compte do son envergure et de la longueur do son corps ainsi que do distance et de la mesure do sos bras, Il $d\'{e}formait$ aussi les silhouettes et transformait les objects en les $\'{e}tirant$ dans la perspective. Rosalind Krauss parler $\`{a}$ loeuvre do Serra, dans son livre 'l' originalit de lavant-garde et sutres mythes modernistes' (pp. 319-333), le spectateur est toujours on mouvement on liaison entre l' horizon do corps et celui do monde. Cette $transitivit\'{e}$ abstraite $r\'{e}ciproque$ entre le regardeur et le $regard\'{e}$, qui est comme le sujet de nombreuses oeuvres do Serra. Cependant le Maximalisme est $\`{a}$ l' origine Minimalisme qui s' $\'{e}tend$ dans ses efforts $th\'{e}oriques$ jusqu' au l' espace architecturale. Ces sculptures do grandes dimensions so situent autour de $b\^{a}timent$ ou dans lespace environnementale, comme ils sent l' architecture et le paysage. On suppose ici, leurs concepts de l' espace $\'{e}largit$ $\`{a}$ celui d' architecture. La sculpture et l' architecture $r\'{e}ciproque$ l' espace tridimensionnel entre eux, mais selon l' argument do Herbert Read pour la distinction de ces deux arts originaux sont, deux saisies de l' espace, ici englobant, $l\`{a}$ $englob\'{e}$. On $\'{e}tudie$ dans co set de concept de l' espace et de l' $\'{e}chelle$ d' objet par rapport au corps humain.

• Cartoon and Animation Studies
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• s.13
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• pp.133-151
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• 2008

This paper was written for the purpose of seeking a radical answer to the reason why we feel an actuality while watching a digital animated film. In the world of digital animation, there exist surrealistic subjects and the objects, which have come been brought into life, play their own role there. Furthermore, objects, which do not exist anywhere in the real world, appear and are closely connected with each other by means of a time discourse. Their world seems to be identical to our world or not. This study defined an actuality of a digital animation world as an actuality of Imaginary reality, an actuality of existent object, an actuality of anonymous object and an actuality time discourse, and examined such actuality. A frame of concept for examining the actuality was borrowed from philosophical statements of phenomenology that understands the nature of an actuality through 'zu den Sachen selbst'. Philosophical statements cited for searching an actuality specifically were those already explained by E. Husserl, M. Heidegger, J.-P. Sartre, G. Bachelard, M. Merleau-Ponty, and P. Ricoeur, Methodologically, this study attempted to understand our existence and recognition of the world in a phenomenological point of view, apply this principle to the world of a digital animation, and subsequently discuss it with the provision of examples. The purpose for this study is to reconsider the fundamental moaning of a digital animated film and evaluate its value.

• Journal of Korean Philosophical Society
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• no.85
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• pp.161-198
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• 2009

In der traditionellen Geschichte der Philosophie wurde das Erhabene uberwiegend als ein Erlebnis verstanden, worin sich der Mensch uber den alltaglichen Mittelmass hinaus erhoht. So ist das Erlebnis des Erhabenens durch diese transzendierende Erhohung gekennzeichnet. Aber dabei wurde ubergangen, dass das Erhabene eigentlich von der Konfrontation des Menschen mit der Natur beigefuhrt wird. Wir vertreten die These, dass das Erhabene ein weltthematisierendes Ereignis darstelle und dass dieses Ereignis in einem Zwischenbereich zwischen Menschen und Welt eintrete. Die Phanomenologie stellt sich dabei als eine Methodenlehre heraus, einen sachgerechten Zugang zum Erhabenen darzubieten, weil sie im Grudne in jenem Zwischenbereich verankert ist. So stellt sich vor uns die Aufgabe, das Erhabene auf der Grundlage der phanomenologischen Methode zu beleuchten und damit den phanomenologischen Sinn des Erhabenens ans Licht zu bringen. Bei Heidegger finden sich die Hinweisen auf das Erhabene gerade in der Grundstimmung der Angst. Hingegen fur Merleau-Ponty haben wir den Zugang zum Erhabenen im Leib und leiblichen Fleisch. Fur beiden zeigt sich das Erlebnis des Erhabenen als ein Vorkommnis des Weltauftretens. Weil sich das Erhabene dabei als ein Erlebnis des passiven Erstaunens versteht, konnte nicht das traditionelle philosophische Denken, sondern die Kunst wie Malerlei diesem Phanomen des Erhabenens gerecht werden. So gehoren die Phanomenologie des Erhabenens und die phanomenologische Theorie des Kunst zusammen.