• 한국보육지원학회지
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• 제3권1호
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• pp.17-37
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• 2007

본 연구는 소집단 소조활동이 유아의 정서지능에 어떤 효과가 있는지 알아보고자 하였다. 이러한 연구 목적을 달성하기 위해 유아 40명을 실험집단과 통제집단으로 나누어 사전검사로 이병래(1997)의 정서지능 검사 도구를 사용하여 정서지능을 측정한 후 실험집단에는 집단 소조활동을 통제집단에는 일반적인 유치원의 조형활동을 주 2회 8주간 총 15회에 걸쳐 실시하였으며 통제집단에는 제 6차 교육과정의 조형활동을 같은 기간에 실시한 후, 사후 검사를 실시하였다. 그 결과 첫째, 소집단 소조활동은 유아의 정서지능에 효과가 있었다. 둘째 소집단 소조 활동은 유아의 정서지능 하위 요인 중 자기정서 인식능력, 자기정서 조절능력, 자기 동기화능력에 효과가 있었다. 셋째, 소집단 소조활동은 유아의 정서지능 하위 요인 중 타인정서 인식능력과 대인관계 기술능력에 효과적이었다. 결론적으로 소집단소조활동을 실시하여 유아로 하여금 소집단내에서 의사소통과 협동작업을 하도록 하는 것이 개인적으로나 혹은 큰 집단으로 조형활동을 하는 것보다 정서지능에 효과적임을 알 수 있었다.

• 미술이론과 현장
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• 제6호
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• pp.101-121
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• 2008

An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

• 건축역사연구
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• 제26권1호
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• pp.7-16
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• 2017

One of the essential characteristics of Lewis Mumford's architectural criticism is the coherent emphasis on symbolism. Such emphasis stems from his understanding of city and humanity in the context of civilization: first, that the architecture symbolizes institutions of urban civilization; second, that the technical aspect of human nature should be balanced with its artistic aspects. Mumford believed that each architectural type requires an appropriate symbolic expression corresponding to its purpose and that a new symbolic expression, in a new cultural context, should replace the conventional expression. He took symbolism for an intuitional expression, and read multi-layered meanings of architecture: 'practical function' by way of rational reason and 'symbolic function' by way of intuition. He pursued a balance between practicality and beauty to rectify the situation of modern civilization, in which symbolism, the expression of its intuitional aspect, is in crisis. Ultimately, for Mumford, the essential task of architectural critic is of the interpretation of symbolism, aiming at the correspondence and communication between the architect(artist)'s intuition and critic(interpreter)'s via the media of symbol. The critic can play some privileged role of interpreting even symbols unintended by the architect. The ideal architectural critic, after all, would be the one who is able to understand the city, technology and human beings in the perspective of civilization and to interpret the architect's artistic expression in its highest form through intuition. Mumford established himself as such a critic and evaluated the status of aesthetic accomplishment of his contemporary architecture and technological civilization, giving emphasis on the artistic practice in architecture as a solution.

• 대한간호학회지
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• 제28권2호
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• pp.414-430
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• 1998

The main purpose of this study was to provide understanding of the meaning of post menopausal womens' lived body changing experience. The methodological approach was guided by Van Manen's hermeneutic phenomenological methodology : inquiring and investigating experience as it was lived rather than as conceptualized : reflecting and analyzing the essential themes which characterize the phenomenon : and describing the phenomenon through the art of writing and rewriting. Multiple strategies for data collecting were used ; in depth face-to-face interview ; analysis of womens' writings : artistic work : and analysis of examples of phenomenon in art, literature, and drama. Although the experience was different for all of the women interviewed, essential themes of experience emerged ; Drifting through the years (solitude, in the twilight of life, loneliness, change of taste, forgetfulness, the sense of missing something), A walking weather forecast, Standing on the threshold of losing ki energy, Lately taking care of my body, Seized with fear all of a sudden, Keenly feeling the preciousness of life, Preferring comfortableness to prettiness, Wanting to recall my past years, A strong impulse to rechallenge life, Becoming more fond of friends. Findings from the artistic and creative inquiry further validated the interview findings and the meaning discovered. The study illuminated meaning and simultaneously validated the phenomenological research process. Essential themes for understanding women's experience, implications for education, research, and practice, direction and need for continuing inquiry were identified.

• 대한간호학회지
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• 제25권2호
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• pp.295-315
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• 1995

This qualitative nursing research used a hermeneutic phenomenological approach to discover meaning in mid - aged women's experience of mastectomy. The ultimate aim of the inquiry was to discover the essence of mid-aged women's experience and promote understanding. The study was guided by Van Manen's method for doing research. The method of inquiry included. turning to phenomenon of interest ; inquiring and investigating experience as it was lived rather than as conceptualized ; reflecting and analyzing essential themes which characterize phenomenon : and describing phenomenon through art of writing and rewriting. Multiple strategies for data collecting were needed : in depth face-to-face interview ; analysis of women's writings ; artistic works : and analysis of examples of phenomenon in art, litera lure, and drama. Although the experience was different for all of the women interviewd, essential themes of experience emerged : Self-discovering of vicious disease, Divining punishment-unfortunate women, loss of self though the scar, a night-mare, change of life values and attitudes, rediscovering living alone, living through with fearing of death. Findings from artistic and creative inquiry further validated findings and meaning descovered. The study illuminated meaning and simultaneously validated the phenomenological research process. Essential themes for understanding women's experience, implications for education, research, and practice, direction and need for continuing inquiry were identified.

• 미술이론과 현장
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• 제10호
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• pp.85-103
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• 2010

Mona Hatoum and community make unlikely bedfellows. From her beginnings as a teenage exile to her maturity as an internationally celebrated artistic nomad, Hatoum defies classification within any single geographical or cultural community. Attempting, however, to locate specific points of contact between her and certain communities in terms of artist-in-residence projects in which she participated might be a particularly fruitful way of circumventing her notorious critical resistance to identity and her refusal of homogeneity. This paper starts with Miwon Kwon's critique of contemporary practices in community-based art, which locate an essentialising force that isolates a single point of commonality and overlooks authentic differences. It then turns to Jean-Luc Nancy's reconceptualization of community as 'unworked' and 'being-in-common' to provide analytical tools for avoiding the dangers of essentialism. By examining the three residencies that Hatoum accepted in the mid-1990s in the light of Nancy's observations and theories, and by bringing the idea of artistic nomadism and that of community into juxtaposition, we hope to show that Hatoum succeeds in finding an equilibrium between art and community, and that this sheds new light on the issues raised in recent discussions on such relationship.

• 기호학연구
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• 제54호
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• pp.37-63
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• 2018

본 연구는 전통춤에 나타난 대표적인 동물을 나열하여 그것이 상징하는 문화기호학적 표상에 관해 연구함으로써 한국인의 동물숭배사상과 삶의 철학을 의미화하고 한국전통예술의 정체성을 논의해 보았다. 이는 한국 문화와 예술에 관한 근원을 묻고 동물모방의 표상에 대해 문화고유의 철학적 사유를 공감하기 위함이다. 이에 한국의 동물 모방춤은 단순한 문화적 코드를 넘어서 춤에 투영되는 있는 한국인의 예술적 가치인식을 엿볼 수 있었다. 즉 주술과 성적인 은유 뿐 아니라 자연친화적 삶을 통한 순응적 태도와 현실에서의 윤리적 실천을 우선으로 예술적 미의식이 고취됨을 알 수 있었다.

• International Journal of Computer Science & Network Security
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• 제22권2호
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• pp.394-398
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• 2022

The article determines that the study of the development of scientific and didactic knowledge about the educational process in higher education should be built mainly on the basis of qualitative research methods that ensure the identification and understanding of the changes taking place in didactic knowledge, in the unity of their internal and external manifestations. On the basis of the epistemological model of the study of science, a generalized model of didactic knowledge about the educational process in higher education, including didactic relations as a theoretical core, subject of research, research methods and positions of researchers, ways of interaction between science and educational practice, and thematic structures of didactic knowledge; scientific and methodological problems of didactic knowledge about the educational process in higher education at the present stage of its developments due to the post-nonclassical transformation and orientation of research towards the humanitarian ideal of scientific character.

• 미술이론과 현장
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• 제1호
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• pp.49-70
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• 2003

What is an exhibition? Is it of the system which is designed to serve Art Works in their representation, or is it a place where the artistic presentation could be considered as art work itself? After modernist era, the role of exhibitional space might have been shifted from those two principle raison d'$\^{e}$tre of exhibitional space into another, a new one. What Deleuze would call it as he borrowed the term from Spinozian philosophy : the Affectional Space. This new type of exhibitional space has been announced since 1969 when a Harald Szeeman, young independent curator and art critic from Swiss, has organized his brilliant exhibition "When Attitudes become Form" in Bern. For sure, these intensities in curatorial practices have been existing before like some early 20th century exhibitional efforts by Marcel Duchamp, El Lissitzky, Yve Klein, etc. It has influenced much on many of, otherwise most of contemporary art exhibiting practices. And now it seems to be necessary to give it a conceptual idea which could enlighten better the new paradigm of exhibitional practices that we try to clarify. I would propose the idea of that new exhibitional space as "space of non-organic becoming". This idea is inspired by Deleuze's ever famous philosophical work Thousand Plateaus, which, with Folds by the same author, has contributed to many contemporary and aesthetical debating issues. What is "affect"? Explaining about Spinoza's principle concepts, Deleuze defines it as a kind of durations or variations which are constituted by different levels of perfection. One perfection is precedented or followed by certain perfection bigger or lesser through lived transitions or passages. So each time it actualizes and reflects the state of All as a cut of Reality while each state of affections, images or ideas can not be separated from the duration which binds it to the precedent state and extends it to following one. Affect is also a term of changes. One affects at the same time it is affected. Exhibitional space as affect (or affectional space) is distinguished from representational and presentational space in the way it attributes movement, produces arrangements and generates new factors of artistic creation including those which are outside of ever accepted artistic elements. The concepts of affectional space are used especially to enlighten contemporary situation of artistic and curatorial processes. Art is no more limited to be seen as mere objects of aesthetical admiration, nor as art vis-$\`{a}$-vis art relationship apart from the whole. It includes possibilities and virtuality that appear in the imperceptible and undescribable manners if delimited in given language. As once noticed by Kuhn, we might be living in a paradigmatically shifting world, not only in Art but also in Life. And we need to express it more with Art as moving and affectional nods than as just a clean window or a distinct manual book.

• 비교문화연구
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• 제29권
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• pp.133-152
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• 2012

Franciso Ayala's narrative work was published in the collection "Nova novorum" (1926-1929) of Revista de Occidente, founded by $Jos{\acute{e}}$ Ortega y Gasset. The author of Cazador en el alba was well aware of the avant-garde aesthetics and hence he put into practice an artistic rupture of the traditional narrative forms of Realism. The work consists of two short stories: "Cazador en el alba" and "Erika ante el invierno". The use of metaphor, Francisco Ayala's preferred literary device (which Ortega y Gasset already emphasized in The Dehumanization of Art), reveals the influence of $Ram{\acute{o}}n$ $G{\acute{o}}mez$ de la Serna's Aphorisms. Through a metaphoric language, "Cazador en el alba" describes the life of Antonio, a soldier and peasant, who visits Madrid and confronts the urban reality of the metropolis. "Erika ante el invierno" portrays with a singular depth the solitude of a woman living in another metropolis, Berlin. The author confessed that he wrote both short stories influenced by the European avant-garde and its use of poetic imagery and metaphor, common practice at that time. However, the main purpose of this article is to reflect upon the society of the first decades of the $20^{th}$ Century: the city, the people and their lives, the societal changes, as well as the innovative perspective of the new art.