• The Journal of the Korea Contents Association
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• v.16 no.2
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• pp.525-536
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• 2016

is basically based on a written history but is narrated for an unwritten history with imagination. This study explored whether viewers of tow films and regard them as a real story or an unreal story. Analysis of film contents and data from a nationwide online survey(N = 300) were executed. This study found the following. First, viewers consider a true story but a imaginary story. Second, viewers show different ideologial and emcotional evaluation, and strength of memory between two films. Finally, viewers are not likely to evaluate performative value of two history films, which suggest a pluralistic interpretation of history, as they regard the films as an imaginary story or a recreation.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.120-133
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• 2021

This paper proposes an interpretation of Charles Ess's pros hen pluralism, especially concerning what constitutes the single end point (hen) toward which the pluralistic viewpoints converge (pros). The single end point, I argue, is constituted by an empirical social reality that obtains in the world at a particular period. In other words, it is the fact that we happen to agree largely and broadly on several ethical issues that serves as the end point in Ess's theory. The reason is that humans happen largely to share the same goals and values qua human beings, such as the desire for communication and cooperation with one another. It is not their rationality, or any other permanent and ideal characteristic, that serves as the source of normativity for human beings, but rather the contingent facts that obtain at a particular place and time, facts that humans happen to agree on. This raises an obvious objection of what to do with those who might cherish a very different set of values. The answer is that the globalized nature of the world today, especially deepened by information technology, makes it increasingly difficult for any groups to remain isolated. This does not imply, however, that disagreements are not possible. On the contrary, disagreements are a part of the whole process from the beginning. At the theoretical level, there is always a need for those who disagree on the theoretical issues rationally to persuade one another. This is also part of the empirical reality referred to earlier.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.70-83
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• 2007

Contemporary fashion design has been made a new attempt to extend restricted expressions through fusion with other genres in art. The recognition of fashion has recently been changed not only product but as a piece of work in specific value, concept and meaning created by fashion designer. It is observed that the contemporary fashion design has a notion to persue formative intentions and manners of Conceptual Art in Post-modern era. This study is to define this region of fashion design represented in cultural phenomena as 'Conceptual Fashion', also analyze the formative feature of this from a point of view in Conceptual art. The results which are analyzed according to outward techniques and forms, meanings and elements immanent in aesthetic contemplation of conceptual fashion lead to four distinctive things in such as anti-form, intervention and appropriation, metaphor and detour, process and series. The intrinsic values in conceptual fashion through aesthetic contemplation are indicated the four significant values in the following: the pluralistic interpretation, the parody and amusement, the pursuit of essence and truth and the participation and interaction. Conceptual fashion design is appeared complex not doing separate through classified formative features previously. And It has been evolved as a indeterminate concept which is able to variable elucidation by a non-player, as a instrument for communication on fashion culture which is aggrandized. The purpose of this study is to present of theoretical foundation about Conceptual fashion design and also to make proper understanding about interrelationship between contemporary fashion and art.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.63-90
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• 2019

In pluralistic political realities that have been exposed as antagonistic relationships between self and others, the principle of 'Coincidentia Oppositorum' in Daesoon Thought emphasizes the complementarity between self and others and presents us with a new form of cognition and attitude which can overcome pluralistic political realities. Though solipsism that objectificates others on the basis of the self, the principle of 'Coincidentia Oppositorum' presents us a new form of cognition and attitude with which we can approach others. The principle of 'Coincidentia Oppositorum' is based on the logic that we can secure and extend ourselves only in relation between self and others. Self is not fully formed or perfected without others. Previous discussions on the principle of 'Coincidentia Oppositorum' as it is exists within Daesoon Thought have been limited to Eastern Philosophy. On one hand, this inclination may be due to a narrow understanding of Western Philosophy. The flow of Modern Western Philosophy can at times be a self-reflective output for solipsism. On the other hand, the understanding of the principle of 'Coincidentia Oppositorum in context of a dualistic contrast between Eastern Philosophy and Western Philosophy is not concordant with the principle of 'Coincidentia Oppositorum' which emphasizes the creation of harmony between self and others. This paper aims to investigate avenues to create harmony between Eastern Philosophy and Western Philosophy regarding the principle of 'Coincidentia Oppositorum' in Daesoon Thought. Specifically, attention will be paid to 'flesh' as used by Merleau-Ponty. In his writings, flesh is the matrix which activates the fundamental involvement between self and others. Self is a being of flesh and an ambiguous being which is formed in a double position (seeing and being seen). Flesh can secure and extend the self only through its relationship to an other or multiple others. Restoring the other that has been excluded from modern Western Philosophy, Merleau-Ponty's flesh call for contemplation into the meaning of the other and of otherness.