• Journal of the Korean Society of Costume
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• v.55 no.7 s.98
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• pp.114-130
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• 2005

In postmodernism, the sublime that reaches ecstasy overcoming terror or pain is described as the most expressive phenomenon. The purpose of this study is to understand the sublime expressed in contemporary fashion. for this purpose, 1 investigated the theories of the sublime, categorized the definition and modes, then applied those categories for contemporary fashion. Documentary studies were conducted through aesthetic, design and fashion books and the demonstrative studies were processed by analyzing photos from fashion magazines. In the history of aesthetics, the sublime is explained as the ambivalent feeling mixed with pain and pleasure, terror and delight or negation and affirmation. In this study, the sublime could be defined as the aesthetic pleasure through the transcendence of the pain and terror and classified into 3 categories, the tragic, the initiative, and the deconstructive. The tragic sublime that includes the terrific, the disgusting and the religious character is expressed through the image of death or the physical torture, the satanic image or disgusting object and the ascetic image and religious sign or icons. The limitless sublime that includes the giant and the dynamic character is accomplished by consist of the elongation or the enlargement and the powerful authority. The deconsturctive sublime that includes the negative, the indeterminate and the complex character is associated with the deconstruction in style, the reversal of image and the destruction of the space of the body. Analysis on the sublime expressed in contemporary fashion may provide an excellent way for understanding human aesthetic consciousness in dress.

• Journal of Science of Art and Design
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• v.3
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• pp.178-224
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• 2001

This thesis aims to suggest the notion of the sublime as one of the common elements of contemporary plastic arts, as a new key for the reading of our visual environment. The concept of sublimity has been one of important categories in traditional aesthetics since the eighteenth century; beyond the domain of this tradition, however, it is rigorously investigated in sociology, literary criticism, visual art theory and post-structuralist philosophy, especially the investigation of post-modern conditions by Jean-Fran cois Lyotard. Jean-Fran cois Lyotard defines sublimity as the elemental feature of the late twentieth century visual arts based on post-structuralism and suggests the feeling of the sublime as dominant sensibility in post-modern society. According to Lyotard, the sublime is a contradictory feeling of pleasure mixed with suffering as in the theory of experimental avant-gardes; the post-modern sublimity is the feeling of suffering or agony when we feel in confronting the new and the unknown. The investigation of the sublime based on Lyotard's perspectives, therefore, is meaningful in decoding contemporary visual arts. This investigation, therefore, mainly deals with the post-modern concept of the sublime and contemporary visual arts viewed in the sublime.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.5
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• pp.137-145
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• 2016

We are accustomed to using the word 'beautiful' when we see something, but we don't use the word 'sublime' very often. In fact, these two words have totally different meanings and we can say 'sublime' only for special objects. The notions and objects of sublime have been studied by numerous philosophers ranging from Longinus to Burke and Kant. According to their studies, we can feel sublimity from objects which give us fear, because the sublime is inherent in fear. Therefore, in this study, we considered the sublime in the gothic novel, A Rose for Emily, in which we can find solemn sublimity in Emily's iron gray hair, her black suit, and a red rose which stands for blood. In addition, we can feel sublimity in the image of Emily who is waiting for Homer and the image of Homer's dead body. These kinds of images instill us with fear, but also show us tragic sublimity. The sublime exists in all kinds of literature and, therefore, more studies and analyses of the sublime in literature will likely be conducted.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.2
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• pp.91-107
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• 2013

Aesthetic values reflecting the phases of the time are well represented in the clothing styles in paintings. Especially, modern German romantic artists' ideologies on the essence of nature and life are reflected in the figures of paintings. This paper aims at finding out how the sublime beauty of German romantic clothing styles is represented in the paintings of Caspar David Friedrich. The research is summarized as follows. First, the German romanticism led the modern romanticism and was especially enthusiastic about the sublime beauty of arts. Second, the sublime means the exaltation of passionately soaring souls and has the mysterious transcendence that unpleasant feeling is elevated to pleasant feeling inside men who are so feeble compared with vast nature. Third, the male and female clothing styles in his paintings represent the religious, contemplative, paradoxical, transcendental, liberating sublime beauties of the German romanticism. Accordingly, a study on the sublime beauty of the German romantic clothing styles will renew the interpretation and aesthetic values of early modern clothing.

• Korean Institute of Interior Design Journal
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• no.34
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• pp.10-19
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• 2002

The sublime as one of categories of aesthetics has given a great influence over art. Particularly, painters of Color-field Abstract, which can be considered as the art of the sublime, have tried to sublimate their art to the level of spirituality through expression of sublimity. The purpose of this study is to grasp distinctive peculiarities of sublimity expressed by Rothko, a Color-field painter, in his architectural work, Rothko Chapel, and manifested by Feldman through his musical piece, also titled Rothko Chapel, respectively.In conclusion, it is found that sublimity was expressed in both works through ‘immobile procession’ corresponding to ‘dualism’ of the sublime as Kant defined. More specifically, it is clarified that such immobility was expressed through the attributes of the sublime as suggested by Burke, and they implied dualism.

• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.4
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• pp.78-89
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• 2012

This study aimed to interpret aesthetic properties of post-industrial parks with a perspective of the sublime. It examined the roles of the sublime related to landscape architectural history and traced aesthetic characteristics of post-industrial parks based on aesthetic issues of the sublime. In the history of landscape architecture, the sublime had expanded the scope of aesthetic enjoyment. It had operated as an alternative aesthetic category against conventional landscape design. At the same time, it had been associated with the original role of landscape architecture, which created artworks by taming wild and terrible qualities of wilderness or brown field. This study discovered sublime characteristics of post-industrial parks, inquiring into the relationship between the aged industrial infrastructures and wild plants. First, the sense of industrial structure and the sense of plants have conflict dialectically, constructing an aesthetic field of unique sensory experiences. Second, the dialectical relationship produced an uncertainty in time so that people can experience the complexity of time. Third, post-industrial parks proposed an alternative view of nature. Post-industrial parks presented healing power to restore contaminated land through ecological design strategy so that people can find the quality of wilderness in the brown field of urban landscape. As a result, an aesthetic experience of post-industrial parks produced a sublime impression.

• (The)Study of the Eastern Classic
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• no.34
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• pp.363-385
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• 2009

I criticize Mou's moral metaphysics and propose the alternative depending on Kant's analysis on the sublime. (1) Mou's moral metaphysics conflicts with the scientific world view. (2) Kant's 'aesthetic space' does not conflict with the scientific world view. Futhermore, Kant's 'aesthetic space' satisfies the conditions which Mou's moral metaphysics requires. (3) Mencius's autonomous morality is not sufficient for justifying the moral law or categorical imperative. (4) At this point, the sublime plays the important role in bridging between nature and morality. (5) In Kant's context, the possibility of the autonomous moral action is achieved on the basis of the educated feeling of the sublime.

• Journal of the Korean Society of Costume
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• v.63 no.6
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• pp.69-83
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• 2013

This research is to analyze costumes of Greek Mythology Gods in films using Morris' semiotics. In film "Clash of The Titans", Zeus' costume of shining gold armored body suit and long manteaux expressed the limitless sublime. The definite form contouring body shape of his costume also demonstrated classical beauty. Hades' costume of dark colored armor, long manteaux, and transformation via smoke also described the limitless sublime. The unbalanced and irregular shaped armor showed ugliness. In "Percy Jackson & The Olympians: The Lightening Thief", the armor and long manteaux of Zeus showed the limitless sublime. The beauty of his body and his sophisticated business wear indicated classical beauty. These features were also present in Poseidon's costume as well. The limitless sublime and ugliness are implied in Hades' look by portraying him as having a monster body with horns and wings, and his costume of punk look. In "Immortals", gods of Olympus wore clothing that was reminiscent of Egyptian times, which represented a time of strong royal authority, in order to expose the limitless sublime. Classical beauty was shown in the beauty of their body. Titans' costumes and look of non-human being were composed of black and red to present ugliness. The inherent meanings of Gods' costumes are death of god, patriarchy, and the good triumphing over the evil. The Greek gods are not held in the same reverence in the contemporary society. However mythology inspires lots of visual creations. The results help to accumulate a creative design database for fashion.

• Journal of the Korean Society of Costume
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• v.23
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• pp.197-209
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• 1994

The purpose of this study is to present a way to analyze and review the subjective view of the aesthetic for dress based on the framework of the aesthetic categories suggested by aesthetics. In order to define objectivism and subjectivism of the aesthetic of dress, theoretical studies on the aesthetic categories of dress were precded. And empirical studies on the aethetic categories of dress for selected period, the Renaissance (16th century) and the Baroque(17 th century). The results were follows : The objectivism of the aesthetic is the point of that an object causes human to feel and judge aesthetically, that is that of dress means judge aesthetically, that is that of dress means formal characteristic of dress and pervasive ideology expressed in dress. the subjectivism of the aesthetic is the point that the aesthetic is ruted in human, that is that of dress has been studied in relation to the image, the aesthetic consciousness m, or the aesthetic categories of dress. Especially, the aesthetic category is one of the universal and valid methods for the analysis of subjectivism of the aesthetic for dress. This study includes beauty, grace, elegance , the sublime, the tragic , the comic, aptness, ugliness as aesthetic categories of dress . Beauty is perfection and rule. Grace pleases human by sense. Elegance comes from the harmony of sense and spirit. the sublime comes into existence that human feels pleasure as well as displeasure simultaneously when human is overehelmed by objects. The tragic is the sense of the present of something valuable even if there is suffering. The comic is the sense of the presence of something amusing even if there is displeasure caused by contradiction. Apteness means utility in terms of the objectivism and , formality in terms of the subejctivism. Ugliness is opposite to beauty. As the result of emperical studies, the aesthetic categories of the Renaissance dress showed harmonious, balanced, and symmetrical beauty, and the magnificent, and enlarged sublime. In addition to these , grace and elegance were also found to some extent. Aesthetic categories of the Baroque dress show feminie, soft, cheerful, and fantastic grace, asymmetric , disarmonious, and extraordinary uglinesss, and the magnificient , grave, and dignified sublime.

• Journal of the Architectural Institute of Korea Planning & Design
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• v.35 no.5
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• pp.107-116
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• 2019

Non-geometric shapes in contemporary architecture was explained from the transcendental schema of Deleuze with his abstraction theory. In this explanation, the intensity, the movement and change and the sublime were suggested as the expressional elements of the transcendental abstraction related with the artistic sensation of architecture. First, the intensity as a power of sensation which acts to the body before the recognition of brain is mainly expressed with the movement of curved lines of architectural space. Second, the movement of change is expressed as the de-centralized and de-formalized nomadic curve as the line in architectural 'smooth space' which has unrestrained orientations. Third, the sublime is expressed in the hugeness, enormousness or sometimes uncanny in void space, which could be contradictively mixed with senses of displeasure and pleasure. The sublime feelings in architecture can be emerging by rationally overcoming the unpleasant senses of contradictive spaces in architecture or urban fabric. This study has explained those expressional elements with the architectural works of Steven Holl, Frank Gehry and Zaha Hadid.