• 디자인학연구
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• 제20권
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• pp.231-240
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• 1997

동양전래의 음양사상(陰陽思想)은 예술의 모든 장르에서 발견할 수 있다. 그 가운데 디자인과 조형예술의 영역에서 본 음양사상(陰陽思想)은 우리의 관심을 크게 끌고 있으며 이의 발전적 연구와 응용은 디자인과 조형예술활동의 내용과 질을 더욱 풍부하게 해줄 것이다. 세계는 자기만의 독특한 사상이나 철학, 혹은 남과 차별화 된 내용으로 새로운 관심을 끌지 못하면 지금 너무 일반화되어있고 상식화되어있는 문화의 카테고리에서 벗어날 수가 없다. 또 문화의 중심에 서지 못하고 그 변두리에 서서 선진국 문화를 흉내내거나 그것을 추종만 하는 모습으로 전락할 수밖에 없다. 독자적, 창조적 문화인자(文化因子)를 찾아내어 이것을 더욱 높은 차원으로 개발할 때 우리의 문화적 자존심은 살아난다. 이런 의미에서 동양적 사고에 의존한 조형의 음양사상(陰陽思想)에 대한 연구는 아무리 강조하여도 지나치지 않을 것이다. 특히 조형예술분야에서의 음양사상의 연구는 단순한 조형예술분야의 영역을 넘어 인간의 삶에 필요한 모든 생활과 철학에 활기를 줄 것으로 기대된다.

• 복식
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• 제50권6호
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• pp.163-175
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• 2000

This study focuses on the Zen style in contemporary fashion which presents itself as one of the dominant cultural phenomena these days. After investigating the basic concepts and features of the Zen style and examining its birth and development, this study moves on to the ways in which it is characteristically applied for the world of fashion. This study is also performed both by the theoretical research on related books and papers for the explication of main concepts and by the practical research on fashion magazines and works of famous fashion designers for the presentation of more detailed illustration. When we are talking about postmodernism, which is a reaction against or a continuation of modernism, as a cultural dominant shown up in the late twentieth century, the Zen style itself can be regarded as a typical representation of postmodernism in fashion. Although the Zen style can be viewed as sharing the basic principles with minimalism which is a main branch of modernism, it is strongly in line with postmodernism (which is human-centered) in that its fundamental idea is based on emotions and feelings of human beings and the purity of natural world. As above, ZEN is a crossover phenomenon between postmodernism and modernism. In this sense, it is said that within the name of postmodernism the Zen style has satisfied our desire to present our inner world of mind with the help of regional philosophy (in this case Oriental one). The four main aspects of the Zen style in fashion are following : simplicity connected with the Oriental moderation, the use of the Oriental silhouette and detail, the destruction of form, and the nature-friendly attitude. These will be under close examination in this study.

• 한국식생활문화학회지
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• 제31권1호
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• pp.1-32
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• 2016

This research intended to conduct literary research on 'Jeok' of 25 jong-ga through Jong-ga Ancestral Ritual Formalities and Food, published by the Cultural Heritage National Research Institute of Cultural Heritage during 2003~2008, and compared and analyzed an arranging method and recipe transmission process by directly visiting four Jong-ga. Religious ceremony foods of Jong-ga could be divided according to the standard of the hakpa attribute (large), regional attribute (midium), and family attribute (small), which forms a complex connection structure between the attributes. 'Jeok' arranging form is divided into '3-Jeok building method (vertical structure)', '3-Jeok arrangement method (horizontal structure)', '3-Jeok replacement method', '2-Jeok arrangement method', 'Jeon-Jeok arrangement method', and 'Others-Jeok arrangement method'. Generally, 'jeok' arrangement order per hakpa is in the order of 'meat jeok - chicken jeok - fish jeok' in case of Gihohakpa, whereas Yeongnamhakpa is in the order of 'fish jeok - meat jeok - chicken jeok'. Umoringye (羽毛鱗介), the method of laying 'dojeok' of the Gyeongbuk region, could be found in the 2nd century B.C. Chinese ancient book Hoenamja and the theoretical background was Yin and yang philosophy (陰陽論). This research has significance in terms of securing advanced results compared to advanced research that has so far concentrated on some regions and hakpas.

• 한국콘텐츠학회논문지
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• 제7권11호
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• pp.140-149
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• 2007

주얼리(Jewelry) 관련 산업 사회인식전환은 교육이론과 실무자의 책임의식 변화가 선행 되어야 한다. 이 논문은 주얼리 산업 중 주얼리 디자인에 관한 관심과 증가가 이어져 문화경영으로서 비젼(Vision)과 가능성을 가져 올 것인가에 대한 논의로 주얼리 디자인의 논리적 체계화와 주얼리 디자이너의 윤리적 교육과정이 차세대 주얼리 문화산업에 미치는 영향력에 대하여 조사하였다. 세계의 주얼리 산업 중 이탈리아의 주얼리 교육과 산업을 통해 주얼리 디자인의 존재방식과 최근 트렌드, 소비 형태에 따른 디자인 경영의 새로운 콘텐츠와 사례들을 들어 분석함으로서 국가적 경쟁력을 넘어 선 미래의 문화 산업으로의 발전 가능성과 그에 동반하는 주얼리 교육의 윤리적 철학의 기초를 제공하였다. 디자이너의 지각과 행동이 디자인의 존재방식과 경영에 공감과 감성이라는 주얼리 디자인의 새로운 전통의 기반을 제공하는 것에 의의를 찾고자 한다.

• 복식
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• 제56권9호
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• pp.157-175
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• 2006

The purposes of this study are to establish a theoretical concept of nudism from sociocultural context, to examine its formative characteristics, to analyze the cultural meaning of nudism style showing in the 2000's fashion world, and to analyze and examine its aesthetic qualities. The way of a study was based on analysis and review on philosophy, aesthetics, sociology, popular culture and various documents at home and abroad and previous study and research materials about art and clothes for theoretical study. Also, we carried out a case study by analyzing photo data from fashion books, magazines and internet websites, considering the body and dress as visual objects. The summary and conclusions of this study are as follows: 1. Nudism of the sociocultural context was divided into change of understanding of the body and liberation of the body; naturalism; resistant culture; psychoanalysis context. 2. The formative characteristics of nudism style in fashion are classified in Exposure, Transparency and Body Conscious. 3. The cultural meaning of nudism style expressed in the 2000's fashion are sexual opening, surfeit of mass media, pursuit of naturalism, lookism, and individualism. 4. Nudism style expressed in 2000's fashion is drawn as three aesthetic qualities: Eroticism, Primitivism and Futurism. First, Eroticism of nudism style fashion which seeks for sexual stimulus is classified in Sensualism, Provocation and Innocence. Second, Primitivism of nudism style fashion which tends towards naturalism objecting to mechanic and digital civilization and hoping for return to the origin is classified in Primitivism, Naturalism and Sensualism as per aesthetics qualities. Futurism which is the nudism style presenting futuristic expression through using a new material is analyzed as High Technology, Cyber Sexism and functional Future.

• 한국실내디자인학회논문집
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• 제15권6호
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• pp.19-26
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• 2006

This subject is about the research of Shanghai Art Deco in the aspect of architectural decoration and seek to offers an examination and analysis of the characteristics related to the Art Deco design, which appeared and dominated the field of design from 1910s to 1904s in Shanghai. Study method is a theoretical consideration of reference and gathering data through field trip. In order to carry out this subject, this study will research following factors. First, factors related to Art Deco such as the period of origin, background, spirit, aesthetics, design characteristics. This is followed by the influence of Art Deco movement begun in 1925. Second, the background of Shanghai Art Deco architecture style was studied. Third, the case studies of Shanghai Art Deco Architecture and interior decoration were researched by the expressive factors which were divided by style, form, material and color. As a result early style had compradore style about 1900, later reactionism prevailed of 1920 affected by European Art Deco. Skyscraper style was built and architecture developed with racial characteristics. It has vertical and streamline form of typical Art Deco and strengthen geometrical motive in architectural expression. It appeared naturally and has the contrast of different material in material expression. It has effect on strong color as using highborn and brilliant color in color expression. They appeared chinese national spirit by using 'ot painting' in western oriented furniture. The purpose of such an examination is to classify, understand and validate Shanghai artistic and socio-cultural heritage in order to better appreciate the life philosophy of Shanghai and re-discover their basic roots. Though it began as a Western cultural movement, it is the purpose of this study to discover the inherent orientalism in its basic formative spirit.

• 영미문화
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• 제17권2호
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• pp.29-61
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• 2017

Said's Orientalism criticized the European representations on the Middle-East by theorizing orientalism as a discourse. In this text, he explored and criticized the colonial forms of knowledge and language that distorted the image of the colonized. The justification of the discourse of orientalism is derived from the binary system that is originated from Plato which Derrida rejects on the ground that it always privileges one term over the other, that is, colonizer over colonized. Derrida names for this traditional heritage of Western binary system logocentrism which regards logos(the Greek term for speech or reason) as the central principle of language and philosophy, whereas mythos derives its meaning from the logos on the basis of binary oppositions. Thus according to logocentrism, the colonized is merely the defined who can have its meaning from the definers, colonizers. In this paper, utilizing Derrida's a (non)concept called supplement which means both to add on as a surplus and to make up something missing as a mere extra, I propose another alternative interpretation towards the critique of colonial representation by raising internal contradictions in the Platonic dichotomy between logos and mythos embedded in western colonialism discourse, orientalism. I attempt to show that logos(colonizer) and mythos(colonized) is inseparable in itself due to the fact that they exist as supplementary. For this purpose, I demonstrate how colonial binary system constituted and was constituted in terms of language. Through this paper I reinterpret the colonial rationality of privileging 'logos' over 'mythos' by substituting the colonial binary system with the supplement.

• International journal of advanced smart convergence
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• 제11권4호
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• pp.206-215
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• 2022

For a long time, traditional culture has been regarded as one of the sources of the inspiration, method and language of Chinese writing. In this article, we studied the medium- and long-term impact of a traditional Chinese culture seminar attended by college students on the output of creative writing. The seminar included traditional Chinese philosophy, history, literature, art, etc. It spanned three years (22 months) and held lectures lasting for approximately two hours once a week. The subjects of the prospective cohort study included 130 first-year college students who participated in the seminar and 130 controls. From September 2016 to June 2018, 72 lectures were held. We measured the creative writing output from the first lecture (September 2016) to December 2021 (64 months in total), including novels, essays, poems, and plays. Two indicators, the total number of words (TNW) and the quality of yield (QY), were evaluated by a 15-member panel. Although the TNW and QY of the participants and their controls were similar before the seminar, we found that the participants have higher TNW and QY than the controls after participating in the seminar. The difference in TNW became significant after month 51 (p<0.05), and the difference in QY became significant after month 46 (p<0.05). After these dates, the differences stabilized. In addition, text analysis indicates that by month 64, traditional cultural elements in the works of the participating group had a higher frequency (p<0.001). The research shows that the traditional culture seminar not only enhanced the yield of college students' creative writing but also improved the quality of their work. The traditional cultural elements enriched the works of the seminar participants.

• 영어영문학
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• 제57권3호
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• pp.367-389
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• 2011

The aesthetic attitude, in general or in particular, represented in matters of taste through aesthetic ideas and value judgments postulates a certain literary logic. And this literary logic reveals itself a sense of morality, philosophy, or moral aesthetic consciousness through the moments of act and thought demonstrated in the characters invented in literary works. Henry James, among many others, offers a very special cultural paradigm for transnational argument because of his diverse ways of shaping transatlantic relations in terms of aesthetic consciousness. And this international paradigm produced varied expressions referring to Henry James as "an American expatriate," "an Anglicized American artist," "a Europeanized aesthete," "a cosmopolitan intelligence," "a bohemian cosmopolitan" to designate his literary career and its characteristics shaped in Europe. Such expressions resonate with Transatlantic Sketches, James's first collection on travel and cultures in 1875 which heralded his long "expatriation" in terms of self-distantiation. James's temperament of mind, far from being always identified with shared values within an ideological framework, never avoided friction with fixed ideas but rather absorbed it fully for another friction which intervenes in his house of fiction. My question arises here regarding his cultural belonging or dislocation: where is the place of his mind or what could be his ultimate destination? In this essay, I'd like to define a place or rather the place of James's literary mind by proving a certain "sympathetic justice" for his literary logic. For this purpose, I'll try to examine: how James used transatlantic perspective, a spatio-temporal assessment to formulate his moral aesthetic consciousness; and how the aesthetic framework functions in assessing his literary logic of aesthetic consciousness. To start with the first argument, I'll analyze some essential aspects of aesthetic attitude of his characters to postulate a persona capable of theorizing James's aestheticism conditioned by the transatlantic context. And for the second argument, I'll examine how the persona functions in formulating a proper cultural stance of James's aesthetic consciousness in transatlantic perspective to illuminate the way of how Jamesian individuality reflects the American mind. This process of theorizing a place of James's own will lead, I hope, to our discovering James's ultimate destination on the assumption that it'll prove or create a certain "sympathetic justice" for his humanist aestheticism, a Jamesian absolute morality.

• 한국철학논집
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• 제36호
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• pp.319-352
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• 2013

본 논문은 한국과 중국의 신문화운동 시기, 양수명과 이돈화의 근대화에 대한 견해 및 그 철학적 근거에 대해 비교, 검토함을 목적으로 한다. 이 시기 두 인물의 한중 양국 신문화운동에 대한 적극성은 달랐지만 서구적 근대화에 대한 태도 및 이 태도를 정당화하는 생명철학적 근거에는 많은 유사점이 있다. 양수명은 서구적 근대화에 찬동하면서 서구에서 과학과 민주가 발전할 수 있었던 정신적 동력의 문제에 대해 삶의 세 가지 근본문제, 그에 대한 인간의 세 가지 태도, 이로부터 유형화한 세 가지 문화 및 그것의 3단계 재현설 등을 통해 체계적으로 답변했고 생명의 자기중심성에 대한 주목에서 출발해 자기와 타자의 분리를 전제로 이성을 동원해 대상을 계산하고 개조하는 삶의 태도를 서양의 정신으로 규정함으로써 그것에 대한 문제의식의 첨예성을 드러냈다. 한편 이돈화는 서구적 근대화에 대해 기본적으로 찬동하면서도 처음부터 서구적 근대의 병폐를 지적하고 이를 천도교의 인내천(人乃天)주의로 극복하려 했다. 근대 과학을 수용하면서도 신비는 여전히 유효하다는 주장, 진화론을 수용하면서도 이것이 천도교 식 창조론과 모순되지 않는다는 주장, 서구의 생철학적 개념을 사용하면서도 동학의 교의에 입각해 생명의 타자 연관성, 협동성, 연대성을 강조하는 점 등이 그것이다. 이렇게 근대를 수용하면서도 근대를 넘어서려는 그의 태도는 양수명보다 한발 앞선 것 같지만, 아쉽게도 그에게는 서양의 정신에 대한 첨예한 문제의식이 보이지 않으며, 그로 인해 그의 서구 근대에 대한 비판은 양수명처럼 이성에 대한 비판으로까지 나아가지 못하고 있다.