• The Journal of the Korea Contents Association
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• v.21 no.9
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• pp.105-116
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• 2021

Habruta is a question-based learning that talks, discusses, and argues in pairs. In particular, the famous painting Habruta is being implemented for the purpose of enhancing the appreciation ability of paintings and enriching the expressive power through questions and answers about the famous paintings. In this study, in order to support the famous painting Habruta for oriental paintings, we propose a method of automatically generating questions from the gender perspective of oriental painting characters using the current deep learning technology. Specifically, in this study, based on the pre-trained model, VGG16, we propose a model that can effectively analyze the features of Asian paintings by performing fine-tuning. In addition, we classify the types of questions into three types: fact, imagination, and applied questions used in the famous Habruta, and subdivide each question according to the character to derive a total of 9 question patterns. In order to verify the feasibilityof the proposed methodology, we conducted an experiment that analyzed 300 characters of actual oriental paintings. As a result of the experiment, we confirmed that the gender classification model according to our methodology shows higher accuracy than the existing model.

• Industry Promotion Research
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• v.6 no.1
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• pp.15-21
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• 2021

The study aims to examine the connection between psychology in human unconsciousness and color, after looking at the meaning and symbolism of the characteristics and colors in Klimt's paintings from an analytical psychological point of view, Gustaf Jung's archetype theory. After analyzing Jung's archetype theory, First, in Klimt's paintings, the gold and yellow colorful decorations and patterns expressed desire with unconsciousness, sex, and especially a woman's desire for sex. The physical relationship between men and women is described as eros, life, and death. Second, the main colors in the paintings were blue, black green, gold, yellow, and orange, indicating anger and oppression, passion, desire, hope, and eroticism, and orange and yellow colors represented the inner healing colors of hope. Third, the artist's inner healing process contains color for himself and incorporates the inner unconsciousness and consciousness. The colors expressed in paintings are not only therapeutic meaning but also being conscious of inner unconsciousness, which is valuable as healing. Therefore, the color will be useful as a means of conveying psychological expression in the psychological counseling sessions.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• The Journal of Art Theory & Practice
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• no.8
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• pp.33-58
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• 2009

This paper examines four genre paintings on the subject of child education by Jean-Baptiste-Sim${\'{e}}$on Chardin(1699-1779). The Governess, The Diligent Mother, Saying Grace, and The Morning Toilette garnered critical attention after they were exhibited in the Salon from 1739 to 1741. After the exhibition, the paintings were made into prints and frequently sold to members of the bourgeois class in Paris. The iconographical details of Chardin's genre paintings have, thus far, been compared to Dutch genre pictures of the seventeenth century. Further, most studies conducted on Chardin's paintings focus on formal analysis rather than the historical and social contexts. Through attempting social-contextual readings of Chardin's educational series, this paper argues that the significance of Chardin's painting series of child education lies in his representation of the ideal French bourgeois family and the standard of early childhood education in the eighteenth-century French Enlightenment period. In each of the four child education paintings, Chardin depicted a mother with children in a domestic space. Even though this theme derives from traditional Dutch genre paintings in the seventeenth century, the visual motifs, the pictorial atmosphere and the painting techniques of Chardin all project the social culture of eighteenth century France. Each painting in the child education series exemplifies respectively the attire of a French gentlemen, the social view on womanhood and the education of girls, newly established table manners, and the dressing up culture in a 'toilette' in eighteenth century France. Distinct from other educational scenes in previous genre paintings, Chardin accentuated the naive and innocent characteristics of a child and exemplified the mother's warmth toward that child in her tender facial expressions and gesturing. These kinds of expressions illustrate the newly structured standard of education in the French Enlightenment period. Whereas medieval people viewed children as immature and useless, people in the eighteenth century began to recognize children for their more positive features. They compared children to a blank piece of paper (tabula rasa), which signified children's innocence, and suggested that children possess neither good nor bad virtues. This positive perspective on children slowly transformed the pedagogical methods. Teaching manuals instructed governesses and mothers to respect each child's personality rather than be strict and harsh to them. Children were also allotted more playtimes, which explains the display of various toys in the backgrounds of Chardin's series of four paintings. Concurrently, the interior, where this exemplary education was executed, alludes to the virtue of the bourgeois's moderate and thrifty daily life in eighteenth century France. While other contemporary painters preferred to depict the extravagant living space of a French bourgeoisie, Chardin portrayed a rather modest and cozy home interior. In contrast to the highly decorated living space of aristocrats, he presented the realistic, humble domestic space of a bourgeois, filled with modern household objects. In addition, the mother is exceptionally clad in working clothes instead of fashionable dresses of the moment. Fit to take care of household affairs and children, the mother represents the ideal virtues of a bourgeois family. It can be concluded that the four genre paintings of child education by Chardin articulate the new standards of juvenile education in eighteenth century France as well as the highly recognized social virtues between French bourgeois families. Thus, Chardin's series of child education would have functioned as a demonstration of the ideal living standards of the bourgeois class and their emphasis on early childhood education in the French Enlightenment period.

• 보존과학연구
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• s.7
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• pp.218-236
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• 1986

In the fields of the cultural properties, the Infrared TV camera is being initiated to use instead of the Infrared photo film fo a better means to detect the description of drawings of the paintings. Seeing from the effect of transillumination, the Infrared TV camera with its long wave of visible spectrum that makes less absorption by the pigments and with the reflection rays passing through the base of colour layers makes it able to findbase drawing and letters. The detection range of transillumination by the infrared rays depends on the kinds of pigments, lines of the base drawing and wave length of the infrared rays. In our country, it was the first time to detect by our Conservation Science Dep't of The Research Institute of Cultural Properties by means of using Infrared TV camera to determine the mural paintings on the Josadang, Busuk Temple, resulted in an epoch-making success, that we have come to know the painting technique methods, how to treat for its conservation and making replica, reproduction, etc.

• Fashion & Textile Research Journal
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• v.13 no.2
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• pp.155-161
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• 2011

This thesis, concerning Femme Fatale Images Costume Form in paintings viewed from DeLong's Theory, analyzed frequency and traits on the basis of DeLong's Form Observation Theory and drew out the result as followings. First, Costume Form was mostly open, whole, planer integration, rounded, and indeterminate. The styles were similar each other. Second, surface structure was expressed by line & shape, color, texture, and pattern of which color had the highest priority. Next, line & shape and texture had the priority in order. They were expressed through intereaction. Third, the traits of Costume Form were a similar color harmony or large light and darkness contrast+soft quality+interaction by ambiguous line & shape. So, Femme Fatale Image in paintings was expressed by soft and pure images and erotic images.

• Korean Journal of Child Studies
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• v.26 no.3
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• pp.97-110
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• 2005

This study of the effectiveness of various art programs took place in Gwangju with asample of 60 four- to five-year-old children from three kindergartens. The children were assigned to one of three experimental groups : 20 children in the picture book group(experimental group 1), 20 children in the famous paintings group(experimental group 2), and 20 children in the traditional group(control group). Data were analyzed by ANCOVA using the scores of the pre-test as covariance. Results showed that the picture book and the famous painting art programs affected young children's art ability more positively than the traditional art program. The picture book art program showed particularly high educational effectiveness.

• Journal of the Korean Home Economics Association
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• v.42 no.7
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• pp.33-53
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• 2004

The purpose of this study was to investigate women's indoor and outdoor everyday life including their housework, labor and leisure of the late Chosen period as expressed in paintings. Women's everyday life was classified into their indoor and outdoor life according to the custom of Naeoe, which had confined women's activities in the outdoors. This study analyzed 93 Paintings depicting the Due life of People. As a result, even though the Chosen period was a conservative society dominated by Confucian custom that confined women in the home, most women spent much of their time in the outdoors carrying water, washing clothes and doing farm work. Some common women participated in marketing household product, peddling and managing a drink shop. Especially, servant women such as Kineo, Muneo and Youneo labored in Public offices or Private Places. Consequently, this study suggests that the misconception should be corrected that traditional women's sex role had been confined exclusively in the home.

• Journal of Korea Multimedia Society
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• v.19 no.4
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• pp.717-724
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• 2016

Paintings can evoke emotions in viewers. In this paper, we propose a method for extracting emotion from paintings by using the colors that comprise the paintings. For this, we generate color spectrum from input painting and compare the color spectrum and color combination for finding most similarity color combination. The found color combinations are mapped with emotional keywords. Thus, we extract emotional keyword as the emotion evoked by the painting. Also, we vary the form of algorithms for matching color spectrum and color combinations and extract and compare results by using each algorithm.

• Journal of Fashion Business
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• v.13 no.4
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• pp.112-123
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• 2009

The -purpose of this study is to examines the Cheoyongmu's costume of the paintings of Banquets during the Choseon dynasty focusing on the Comparison of the Cheoyongmu's costume in Akhakgwebeom. The method of the study is the literature analysis closely the occurrence, feature, and function of the Cheoyongmu by analyzing the costume process of transition of the eras was analyzed into the function and feature. The research was done by comparing and analyzing the difference of the costume in Akhakgwebeom. In term of difference, of the Cheoyongmu's costume of the paintings of Banquets and Akhakgwebeom had the shape and colour. In headgear, Samo(: 紗帽) or Bokdu was worn and the flower decoration on the Samo and Ui(:衣)was different pattern. The Gilgyong(:吉慶) was not worn. Hye(: 鞋) and Hwa(:靴) was worn and the colour of Hwa was different.