• Fashion & Textile Research Journal
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• v.13 no.6
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• pp.866-876
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• 2011

We find ourselves living in a post-human era when technology and images coexist with humans. A cyborg, a combination of an organic body and a machine could be called a human fused with a machine. It could be understood as a new species where humans and machines have combined rather than simple protoplasm or an organic body. The purpose of this study is to demonstrate that a concept of a body in post humanism era is finding expression in fashion illustration through cyborg images. The concepts of post humanism and cyborg are analysed by means of research into literature and characteristics in which cyborg images as post humans are expressed through art, and images of a cyborg body in fashion illustration and their meanings are explored with the foregoing as a framework of reference. Cyborg image reflects new images and concept of a human in post humanism. The cyborg body images in fashion illustration are expressed through the addition of mechanical images, digital virtual body, monster image by means of hybrid combination, distorted physical transformation and fragmented body and body absence. And cyborg image in fashion illustration shows the extension of body concepts through the technology and uncertain and ambiguous identity.

• Cross-Cultural Studies
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• v.41
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• pp.381-413
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• 2015

This article aims to trace a historical trajectory of "Humanism" as a Modern scientific concept in the light of Michel Foucault's genealogy. Generally, we believe that Humanism is a natural and eternal idea for mankind, because no one doubts that he or she is not included in the category of a "Human Being." On the contrary, according to French philosopher Foucault, the Idea of Humanism, or anthropocentrism, appeared only in the Modern Age, from the 16th century downward. Before the Renaissance, human beings did not occupy the most important status in Nature, and only existed as natural beings. As soon as mankind was liberated from the superstitious of fear and religious dogma, the concept of "Human Being" is supplied with new meanings and values. The famous maxim, such as, "Man is the lord of creation" constitutes modern human science as an inviolable category of modernity. However, Foucault tried to illuminate the hidden sides of humanism, and gave us the strict warning on the end of the human beings, which turned out to be an object of Modern knowledge. If there would be no reason to maintain a knowledge system of Modernity, in other words, Modernity as knowledge would lose its validity and we could give up Humanism as a heavy burden. Moreover, it is very clear that we are confronted with the critical moments of radical skepticism on the meaning and value for Humanity. That means that we need to think about the new transformations of Human Beings, which will probably appear in the forms of "Non-Humans," "Machines (Deleuze & Guattari)," or "Post-Humans" etc. At the present time, we cannot know if it will be positive, or negative for mankind. We should look back at the history of Humanism from a genealogical perspective, which is why we have to investigate the conceptual trajectory of Humanism in this moment.

• Journal of Popular Narrative
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• v.25 no.4
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• pp.191-221
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• 2019

This study aims to analyze the post-humanistic imagination that has emerged as a major academic thesis in Korean literature, especially novels. In particular, this paper focuses on Cho Ha-hyung's two novels Chimera's Morning(2004) and A Prefabricated Bodhi Tree(2008), published in the early 2000s, for intensive analysis. Post-humanism can be seen as an extension of post-modernism that tried to overcome the limitations of modernity and seek to establish a new world view. In particular, this thought pays attention to the comprehensive understanding of how the rapid development of science and technology, which has developed since the 20th century, has changed the view of humanity and human-centered civilization itself. At the concrete level, it is developing in the direction of constructing a new subject idea by reflecting and dismantling Western-, reason-, and male-centered power mechanisms that are the core of modern civilization. Cho attempts to discover and re-illuminate the surrounding figures, non-humans, and objects that were not noticed in the classic works written in the past. This ideological flow reflects the fact that the concept of human beings, which had been dominated by the humanities in recent years, has been completely changed, and the natural science and technology perspective is applied to the discourse field in various ways. From the point of view of post-humanism, objects that have not been classified as humans and objects that were considered inferior to humans should be included in human or comparable levels. These questions generate interdisciplinary research tasks by involving the large categories of philosophy, such as ontology, epistemology and empirical fields, as well as calling for the participation of the entire literature, science and social sciences. Against the backdrop of a disaster-hit world, Chimera's Morning and A Prefabricated Bodhi Tree depict human beings as variants transformed by bio-technology, and creatures made out of the artificial intelligence built by computer simulations. Post-humanistic ideas in Cho's novels provide a reflective opportunity to comprehensively reconsider the world's shape and human identity reproduced in the text, and to re-explore boundary lines and hierarchy order that distinguish between human and non-human.

• English & American cultural studies
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• v.17 no.1
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• pp.129-162
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• 2017

Ruth Ozeki(Japanese-American female novelist)?s recent novel, A Tale for the Time Being (2013) draws our attention because the fiction shows very interesting fictional experiments, especially in terms of post-humanism. Indeed, the novel is not a science fiction at all which has been, and still is, the typical fictional field employed in the discussion for the transhumanism and posthumanism. It also does not include any cybogs, robots, or aliens which provoke the posthumanism-related issues like mind/body, human/nonhuman, nature/culture relations. Indeed, it seems "merely" represent realistic day-to-day lives of ordinary people living in contemporary Japan and Canada, and in very minute and particular details at that. Indeed, the central action of the main characters of the novel seems very traditional, that is on the one hand writing a diary by a teenage girl who is counting the days and weeks before her suicide and on the other hand reading it by a female novelist who happens to find her diary several years later. Nevertheless, I would like to suggest that underneath this traditional narrative surface are simmering post-humanist and post-anthropocentric worldviews beyond liberal Humanism which takes human beings to be exceptional against human or non-human others. Not only in narrative contents and characterizations but also through narrative structure and strategies, the novel enacts post-humanist and post-anthropocentric worldviews which are interestingly drawn from both age-old Buddhist ideas and modern eco-philosophy and quantum physics. I would like to stress that what triggers the author's fictional experiments helping our rethinking and redefining "what human beings are" and "what the relation between humans and nonhumans" is not merely intellectual interests but her keen and passionate response to the heart-breaking pains and sufferings of human and nonhuman beings caused by the contemporary natural-artificial catastrophes and techno-scientific predicaments.

• Journal of Fashion Business
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• v.11 no.5
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• pp.110-123
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• 2007

This study aims at analyzing the characteristics and the mode of deconstructionism expressed in fashion design centering on review of literatures and precedent researches. Through the review of previous studies and various articles, three major features with regard to deconstructionism were found: indeterminacy of meaning, decentralization, and inter -textuality. In fashion, the feature of indeterminacy of meaning expressed by non formula way such as unfinished, layering, obi or straight line cutting and it was divided into unstructured and unorganized factors. The feature of decentralization expressed by disorganization of sex, race, culture and humanism such as trans-gender, third world costume, sub-culture, posthumanism. Last, the feature of inter-textuality expressed by employing the fashion texts more than two simultaneously such as mixture of unmatched or unusual various clothing items, fabrics, patterns and styles. Non formality features in fahsion which divided into unstructured and unconstructed factors. The decentering of meaning means that disorganized the existing concepts of sex, race, culture and humanism features in fashion which divided into cross-gender, subculture, and post-humanism. Lastly, the feature of inter-textuality means that employed the fashion text more than two which is classified into factors of mixing mode and mixed styles. Unstructured factors were expressed by destroying the design principles such as balance, harmony and unit in fashion. Unconstructed factors were expressed by ignoring the basic costume structures and components in fashion. Cross-gender was expressed by manish and duality style in fashion and 3rd world costume was expressed by folk costume style. Anti fashion was expressed by anti aesthetics in fashion such as kitch, punk, and hippie styles. Post-human was expressed by futurism and the 4th Sex style in fashion. Mixing mode were expressed by mixture of item, and unmatched materials and pattern in fashion. Mixture of style were expressed by mixture of pastiche expression of various styles.

• Journal of Digital Contents Society
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• v.19 no.8
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• pp.1481-1488
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• 2018

Recently, the terms of the fourth industrial revolution, deep running, artificial intelligence, post-human, and trans-human are frequently heard. These terms suggest that the rapid development of science and technology will make the future different from the present. However, rather than giving priority to striking a different future phenomenon, I think it is first of all to understand what kind of future technology or phenomenon is in the present stage. Therefore, in this study, in particular, the actual cases of linking or combining science and technology to the human body are increasing. So if you want to call this human being what kind of characteristics you have. To do this, I first looked at the meaning of trance, transformative, and trans humanism. Next, I looked at the relationship between science and technology and transhumanism. Next, we analyzed four transformative characteristics in the film Elysium and examined how it affects the understanding of transhumanism. This process will be the starting point for understanding post-human and post-humanism in the future.

• The Journal of the Convergence on Culture Technology
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• v.8 no.5
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• pp.315-320
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• 2022

This study intends to deal with the flow of posthumanism after humanism, which views humans from the same dimension as other living things, and the problem of transhumanism, which originated from it, but on the contrary, dreams of augmented humans through science and technology. After that, this study intends to examine how the modern theory of justice can evaluate the situation about these two extremes. In particular, the guide we have chosen in relation to the theory of justice, is Michael Sandel, and by passing the problem of future post/transhumanism into this discussion, we propose how we can evaluate the flow of future anthropology from the standpoint of the traditional theory of justice. Post/transhumanism and its various events are approaching as our inevitable fate. However, along with this inevitable situation, many discussions are still needed in order to pass the theory of justice and to be accepted as valid.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• English & American cultural studies
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• v.9 no.1
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• pp.239-272
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• 2009

Our investigation of the intricate relationship among nationalism, humanism, and imperialism begins from reading Song of Ariran, the auto/biography of Kim San recorded by Nym Wales, together with Margaret Drabble's fictional adaptation of Lady Hong's autobiography, The Memoirs of Lady $Hyegy{\breve{o}}ng$, in her novel The Red Queen, in which the story of Barbara Halliwell, a modern female envoy of Lady Hong, is interweaved with Lady Hong's narrative. In spite of their being seemingly disparate texts, Song of Ariran and The Red Queen are comparable: they are written by Western female writers who deal with Koreans, along with the Korean history and culture. Accordingly, both works cut across the boundary of fiction and fact, imagination and history, and the East and the West. In the age of globalization, Western women writing (about) Korea and Koreans traversing the historical and cultural limits inevitably engage us in post-colonial discussions. Despite the temporal differences--If Song of Ariran handles with the historical turmoils of the 1930s Asia, mostly surrounding Kim San's activities as a nationalist, The Red Queen is written by a twenty-first century British woman writer whose international interest grapples with the eighteenth-century Korean Crown Princess' spirit in order to reinscribe a story of Korean woman's within the contemporary culture--, both works appeal to the humanistic perspective, advocating the universal human beings' values transcending the historical and national limitations. While this sort of humanistic approach can provide sympathy transcending time and space, this 'idealistic' process can be problematic because the Western writers's appropriation of Korean culture and its history can easily reduce its particularities to comprehensive generalization, without giving proper names to the Korean history and culture. Nonetheless, the Western female writers' attempt to find a place of 'contact' is valuable since it opens a possibility of having meaningful communications between minor culture and dominating culture. Yet, these female writers do not seem to absolutely cross the border of race, gender, and culture, which leaves us to realize how difficult it is to reach a genuine understanding with what is different from mine even in these 'universal' narratives.

• Journal of Convergence for Information Technology
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• v.10 no.11
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• pp.185-194
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• 2020

The emergence of post-human beings in the 4th Industrial Revolution era led to an epistemological shift in the need for reflection on new relationships with non-human beings, away from human-centered modern humanism. For this reflection, post-human sensibility to empathize and understand the surrounding world is required. In order to cultivate this sensibility, we analyzed the case of art works that can think about and experience the post-human era based on the criteria of 'animal-becoming', 'earth-becoming', and 'machine-being' presented by post-humanist researcher Bridotti. Since the work of art reflects the spirit of the era, we confirmed the positive aspect of the text that can reflect and experience the post-human era. This study is meaningful as a basic study by presenting art works that can be used in art education to improve post-human sensitivity.