• The Journal of Art Theory & Practice
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• no.1
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• pp.23-48
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• 2003

Art theorists support art productions by, introducing them to the public, explaining their meanings, and playing a crucial part in the development of art. These tasks seem like their opus. Because the principles of art production and the artistic languages are quite different from the ordinaries, we need 'interpreters' who can mediate us and the artists. Art works need interpretation. And the interpretation includes not only the characteristics of the given art work, but the customs, history, and the unique qualities of the race that produced the art work. The former director of the Korean National Museum, Choi Soon-woo wrote on the characteristics of Korean art as those that stem from the poised, arbitrary, and non-elaborate state of mind. The statement of the former Director of the National Museum has its weight far greater than just a personal opinion. In fact, we encounter the same resonance of this statement over and over reproduced in the mass media. The problem lies on that it deals with not only a single art work, but the entire Korean art. And going further, this kind of remarks are already infused into every sector of our thought on art appreciation. In this paper, I argue for a re-reading of the characteristics of Korean beauty based on two reasons. First, the characteristic of art work is contemporary, thus we cannot define the characteristics of entire Korean art in a few words without the context of the period of its making. Second, Director Choi defined the characteristics that I pointed out above as 'natural' and 'nature-friendly.' Nature or being natural is not an usual word that defines the characteristics of art work, which stands for the opposite side of the nature in the binary opposition of nature/culture. To delve into these misunderstandings of Korean beauty in the popular notions of Korean art, I suggest the re-reading of three major articles on Korean art: Ryoo Jong-yeol's "Korean race and its art," Ko You-seup's reiteration of Ryoo's thesis called "Discourses in Korean Art History and Aesthetics," and Yoon Hee-soon's antithesis of Ryoo Jong-yeol titiled "Studies on Korean Art History."

• Journal of The Geomorphological Association of Korea
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• v.18 no.3
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• pp.93-105
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• 2011

'This study aims to make a choice of 'the new ten beauty spots in Daegu city' based on the analysis of survey of 390 persons selected randomly. The main results are as follows. First, there is no distinctive regional character in making a choice of 'the new ten beauty spots in Daegu city'. Second, 'Gong-Ryeong-jeok-Seol(公嶺積雪) and Buk-Byeok-Hyang-Rim(北壁香林)' among 'Daegusibyeong(大丘十詠)' written by geo-jeong Seo in the Chosun(朝鮮) dynasty are included into 'The new ten beauty spots in Daegu city'. Third, The most picturesque place is Mt. Palgong in Daegu city. Fourth, most people estimate a historical nature as the most important factor in making a choice of 'The new ten beauty spots in Daegu city', but it has not been found such tendency in the selected places as 'The new ten beauty spots in Daegu city'. Fifth, both male and female have chosen Mt. Biseul, Duryu tower, Mt. Palgong and Daegu stadium as 'The new ten beauty spots in Daegu city'. Sixth, natives of Daegu as well as non-natives of Daegu tend to highly prefer Duryu tower, Mt. Biseul and Mt. Palgong.

• Journal of the Korean Society of Clothing and Textiles
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• v.17 no.1
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• pp.103-117
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• 1993

The purpose of this study is to clarify the adaptation of beauty of traditional dress depicted contemporary Korean fashion design. For this purpose, the external form and the internal meaning based on 'the double roots' proposed by W$\ddot{o}$lfflin were analyzed in Korean traditional dress. Documentary studies and objective studies were done with descriptive and content analytic methods. And homospatial process was devised in order to develop the traditional identity in contemporary fashion design. The results were as follows: 1. As the external form, H. O. A silhouette, chogori, ch'ima, paji, and po concerning internal type, kaftan, flat form related to structured type were represented. Traditional color sense were love of white, contrasting as well as analogous color harmony shown often in nature phenomena, and temperate achromatic color harmony. Texture were characterized as rough and coarse expressing vividness, fine and smooth expressing delicateness and tenderness. As the internal meaning, the beauty of purity related to nature, tragedy, and symbolism were represented. 2. Since 1980's. Korean fashion designers frequently applied unstructural kaftan form and H silhouette to Korean fashion design, and sought natural and pliable line in whole dress. Use of white and achromatic color harmony as well as use of linnen were prominent. Designers' aesthetic consciousness was pursuit of the beauty of nature. Representative designers who concentrated on expressing traditional beauty were Lee Shinwoo, Sul Yoonhyung, Jin Taiok and others. 3. A homospatial process could be a method in the creative design which enables to express Korean identity in fashion design, and could suggest ideas of new designs full of Korean identity by superimposed and fused imaginery.

• KIEAE Journal
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• v.14 no.5
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• pp.97-102
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• 2014

The beauty of Korean architecture is in its natural beauty. Traditional residence of Korea is architecture that expresses modesty that is embraces the nature. Hanok is designed based on understanding of the nature and responding to it. For this reason, Hanok is a nature-friendly residential space. There are many unique traits of Hanok and one of them is that it is built based on scientific principles. Hanok, without using modern technology and machines, utilizes effectively the natural environment and the climate, e.g., the sun and the wind. Hanok, based on Korea's geographical condition and climate characteristics, have produced a variety of residential houses. The principle of Hanok is not to challenge the nature but embrace and accept it. Furthermore, in Hanok is embedded Korea's traditional philosophy and ideas and it is not simply a simple residential space but also a place for meditation and spiritual training. As the time passes, there are more researches are being done to enhance health in addition to traditional role of protection and convenience. Accordingly, more efforts are being made to bring the nature into human life. Hanok, the traditional residential form of Korea, has environment-friendly architecture and characteristics that could promote human health and enhance our life. Therefore, the nature-oriented philosophy and environmental elements of Hanok should be more systematically studied to take advantage of its architectural advantages and create healthier modern residential culture.

• The Research Journal of the Costume Culture
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• v.7 no.1
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• pp.52-67
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• 1999

A Study on the Drapery Presented in Costume The purpose of this study is to find esthetic characteristic of a drapery costume throughout Greece costume and modern fashion. For this purpose, documentary studies were proceed. And photos of the drapery costume were analyzed. Drape is the hang or fall of fabric when made into a garment is an important quality to consider indesigning. Fabric falling in folds in the garment as seen on statues of ancient Greece ; most outstanding modern versions made by designer Gres and Vionnet. Greek costume was in drapery types mostly and a feature created the vest esthetic effert on simplicity with ornament of drapery. Grecian were expressed pure beauty and natural beauty throughout their drapery costume. Madame Gres is widely considered one of the most talented greece for inspiration of the couture, ranked by many with Vionnet. They shows in their mastery of Greek draping -el-egance and simplicity- And also, they always implicity emphasized the relationship between clothing and the female body. Therefore drapery costume admired beauty of pure human body Clothing is expressed which wanted to get the nature and human, search for the losed nature of modern men. In conclusion, the characteristic of drapery costume from ancient greece to modern, timeless concerned human\`s lives and recurring humanity.

• Journal of Fashion Business
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• v.20 no.1
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• pp.127-141
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• 2016

Korea traditional dresses are making news everyday through popular media and a number of exhibitions and fashion shows that have been held as a way to activate the use of the hanbok. This study intends to examine the current status of handbook brands and analyze the aesthetic characteristics of the hanbok. This study defined the terms related with the hanbok and examined the chronological changes in the hanbok through a literature review, an examination of the aesthetic characteristics of Korean traditional clothing, and an analysis of the aesthetic characteristics by dividing currently available hanbok brands in to the traditional hanbok. According to the results of the study, hanbok brands were divided into Traditional Hanbok, Life Hanbok, and New Hanbok. The Traditional Hanbok brands represented traditional beauty, the beauty of formality, symbolic beauty, and the beauty of nature. The Life Hanbok brands represented symbolic beauty, natural beauty, the beauty of blending, and the proportional beauty. The New Hanbok brands represented natural beauty, unproportaional beauty, the beauty of line, and the beauty of moderation. Therefore the New Hanboks gave changes to the traditional clothing and the unique clothing of our nation. Its formative elements coexist according to their characteristics.

• Journal of the Korean Society of Costume
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• v.57 no.10
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• pp.129-141
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• 2007

In the cultural realm of Hinduism centering around India, traditional costumes such as Sari, and Dhoti are worn up to date under the influence of religious faith, tradition, and fundamentalism. The purpose of this study is to clarify the religious meaning of unstitched traditional Indian costume and inquire into the figurative beauty of it. This study revolved around India, and the aesthetic feature affected by hinduism was examined based on the literature references and the figurative feature and aesthetic value of unstitched costume were analyzed. The most important feature of Indian costume is the unstitched costume without joining pieces of cloth by using a needle and thread, symbolizing the purity based on the cosmology of Hindu. In the unstitched costume of India, natural drapery that is the large cloth, slipped or tied on body, wrapping it affluently, is emphasized. Unstitched costume of India, based on cosmology of Hindu and the concept of purity, is still broadly worn by people under the influence of fundamentalism and conservative atmosphere. Religious idea is expressed and a beauty of concealment, emphasizing the chastity, is shown in the unstitched costume of India, while a beauty of nature is distinctively revealed in the non-structural and asymmetric drapery costume due to the unique wearing style. In addition, 'A beauty of symbolism' appears in the wearing method, color, the part of wearing, and ornament. Religion has affected overall culture that is inclusive art, aesthetics, and social structure and has contributed to the formulation of costume style. Unstitched costume of India is the unique tradition of India and identity, based on the religious idea.

• Journal of the Korean Institute of Landscape Architecture
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• v.24 no.4
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• pp.59-73
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• 1997

Past research suggests that a landscape has a specific situational meaning that is comprized of physical, social, and functional dimensions. and that the meaning: influences person/landscape interactions. In this study. the effect of landscape meaning on three landscape assessment(scenic beauty assessment, picnic preference, living preference) was tested by manipulating landscape meaning in three ways: Korean-positive, Korean-neutral, American-positive The results showed that landscape ,meaning played an important role in determining cognitive interactions and affective experiences of landscapes. However, it should be notch that the beneficial effect of positive meaning on landscape experiences depended on people's tasks and levels of oflandscape beauty. The effect was larger for both picnic preference (than scenic beauty and living preference) and low-beauty landscape (than the high-beauty) . The results also showed that the beneficial effect of positive meaning depended on the relationship between talc nature of positive meaning and measurement context.

• 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.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.