• Korean Institute of Interior Design Journal
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• v.18 no.1
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• pp.3-10
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• 2009

The relationship between light and space is fundamental In an opera stage design. In contemporary stage design, light, color and space themselves became one of tile most important elements to express and symbolize the content of the opera. This was very different compared to the primitive and medieval opera stage design in the past. The designer tried to represent the same periodical background of the opera with exact replica of the buildings as well as costumes. In comtemporary performance art, light became one the most important aspects in design. Max Keller is one of the living pioneers in stage lighting design. This thesis that is based on his lighting experiments and projects attempts to examine how contemporary stage design and light are applied and what kind of characteristics they have. One of the Wagner's opera, "Tristan und Isolde" was selected to be further analyzed. Three different "Tristan und Isolde" opera stage designs were carefully studied in terms of how three designs are differently constructed for specific same contents of the opera. This sort of comparison study is crucial when there is a strict parameter that is the opera itself. It was found that three opera stages have very different stage designs and unique ways of expressing the opera flow and contents. However, in some parts, very similar lightings were used. This sort of multi-disciplinary study can be helpful to re-think the interior environment by applying light as a fundamental medium.

• Philosophy of Education
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• no.46
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• pp.45-70
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• 2012

The purpose of this study is researching on educational difficulty in the history of western education. In other words, the goal and significance of this paper lies in knowing the essential meaning of education based on the norms of difficulty. The major method for this study is hermeneutical-anthropological pedagogy. My fundamental claim is the following: the essential nature of teaching is difficulty at any instructional condition and situations. Such a discrete idea was clearly identified and confirmed in the process of pedagogical anthropology. That is, through the consciousness of educational difficulty and critical review for the history of western education, I can cleary define the concept of educational difficulty. Educational difficulty was various ways for understanding by all audiences. Namely, various formulars were developed for understanding it according to the age, cultures, nations, ideology, etc.. But there are continuous characters on the way for understanding on educational difficulty. The results on research are as followings. In the primitive age, fundamental difficulty of education lies in the initiation ceremony. At the classical ancient time, the purpose of education was 'Politai' with politike arete, in this educational conditions, instruction have a complex dimension politically as well as psychologically. At the medieval age, educational difficulty lies in the 'Askese' for instructional methods. In the modern and conventional age, educational difficulty is more and more complex and confused on goals, methods, evaluations, etc.. Most of all, the major or key concept of educational difficulty in this world is the conflict between the two instructional principles, that is, objectivism and constructivism in education. At now, the schoolworks for instruction over all educational situations and conditions have a difficulty of traditional as well conventional dilemma. In conclusion, educational difficulty have formal, natural, original attribute and it is general and universal phenomenon.

• Journal of Korean Library and Information Science Society
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• v.50 no.3
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• pp.1-22
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• 2019

Western society has depreciated the Middle Ages as the 'Darkness'. However, if Islam, which led the medieval millennium, had not spread paper and art of papermaking, and Arabic translations to the Western countries, translating and interpreting Arabic manuscripts into Greek and Latin, Gutenberg's printing press, Reformation, and Renaissance could not take place. They were not destructors of ancient knowledge and civilization, but were the protagonists of restoration and resurrection. The base camp is the Mosque and Islamic library(the House of Wisdom), which was referred to as a Muslim community. This study traced Islamic libraries that emerged in the process of establishing the Islamic dynasties and controlling Arabian Peninsula, Africa, Iberian Peninsula. For this purpose, the Islamic library was divided into the caliph library led by the royal families, the public library attached to the mosques, and the private library established by the viziers and scholars, etc. Then, the researcher analyzed history and development, roles and functions, impact and Importance on human civilization, and stagnation and decline, focusing on major libraries that existed in the Islamic cities of Damascus, Mecca, Baghdad, Aleppo, Cordoba, Cairo, Fes, Tunis, etc.

• Smart Structures and Systems
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• v.6 no.5_6
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• pp.595-618
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• 2010

This paper describes the application of a wireless sensor network to a 31 meter-tall medieval tower located in the city of Trento, Italy. The effort is motivated by preservation of the integrity of a set of frescoes decorating the room on the second floor, representing one of most important International Gothic artworks in Europe. The specific application demanded development of customized hardware and software. The wireless module selected as the core platform allows reliable wireless communication at low cost with a long service life. Sensors include accelerometers, deformation gauges, and thermometers. A multi-hop data collection protocol was applied in the software to improve the system's flexibility and scalability. The system has been operating since September 2008, and in recent months the data loss ratio was estimated as less than 0.01%. The data acquired so far are in agreement with the prediction resulting a priori from the 3-dimensional FEM. Based on these data a Bayesian updating procedure is employed to real-time estimate the probability of abnormal condition states. This first period of operation demonstrated the stability and reliability of the system, and its ability to recognize any possible occurrence of abnormal conditions that could jeopardize the integrity of the frescos.

• Acta Via Serica
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• v.4 no.1
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• pp.87-109
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• 2019

In the Iranian epic $K{\bar{u}}shn{\bar{a}}ma$, there is a rather interesting story that recounts how the inhabitants of $B.s{\bar{i}}l\bar{a}$ cross-breed their domesticated horses with a magical horse living in the sea in order to obtain fine-bred ones. What is even more interesting is that similar accounts are also seen in many of other classical Perso-Arabic works and Chinese sources. The regions that such events took place in mainly spread over Central Asia and western China while in $K{\bar{u}}shn{\bar{a}}ma$, the story happens in $B.s{\bar{i}}l\bar{a}$, a legendary kingdom with its historical prototype being Silla. By sorting out certain records of how ancient people sought fine horses by cross-breeding domesticated horses with wild horses that inhabited mountains and waters within Chinese sources and classical Muslim works, and comparing these accounts with similar plot lines as depicted in $K{\bar{u}}shn{\bar{a}}ma$, this paper attempts to elucidate that the story in $K{\bar{u}}shn{\bar{a}}ma$ is a result of flourishing land and maritime exchanges between East Asia and West Asia during ancient and medieval times, rather than a purely literary fiction. It was not only influenced by the horse culture that thrived over the Eurasian Steppe, but the story is also coincidentally in accordance with the fact that the nomadic zone which lies within the central Eurasian continent extends as far as the Korean Peninsula in northeast Asia.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1103-1122
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• 2009

In this essay, I compare the ways in which the mid-thirteenth century English romance, Floris and Blancheflour, represents relationships of the Spanish pagan queen to her adoptive Christian daughter who becomes her daughter-in-law, with the ways in which Chaucer's Man of Law's Tale and other so-called Constance romances delineate relationships between mothers-in-law and daughters-in-law. What draws me into these romances is the fact that they both convey the intergenerational relationships of women. However, the texts become distinct from each other in the way in which each depicts women characters and their relationships with one another. In this paper, I argue that the level of intimacy that the mother-in-law figure has with the daughter-in-law figure plays a defining role in making the former perform her agency for or against the latter. In the Man of Law's Tale and other Constance romances, the daughter-in-law figure is in every sense an alien or 'outsider' to the mother-in-law figure. To the contrary, Blancheflour in Floris is a sort of 'insider' to the queen because they lived in the same household for fourteen years-ever since the girl's birth. The queen, therefore, should have a high degree of intimacy with Blancheflour. I argue that the pagan queen's intimacy to the daughter of a Christian-European captive has enabled the queen to protect the girl as her adoptive daughter first and as a daughter-in-law second, namely contributing to her unreserved endorsement of the inter-racial-religious-class union between her only son, Floris, and Blancheflour. This is one major factor that distinguishes the relationship of the queen and Blancheflour in Floris from the dysfunctional relationships of mothers-in-law and daughters-in-law in the late medieval Constance romances, where women of different generations are strangers to each other, and no way is imagined for women of different races and religions to get along with each other.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.24 no.3
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• pp.355-363
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• 2020

In this paper, we propose a deep learning training method for accurately classifying Kuzushiji-MNIST and Kuzushiji-49 datasets for ancient and medieval Japanese characters. We analyze the latest convolutional neural network networks through experiments to select the most suitable network, and then use the networks to select the number of training to classify Kuzushiji-MNIST and Kuzushiji-49 datasets. In addition, the training is conducted with high accuracy by applying learning methods such as Mixup and Random Erase. As a result of the training, the accuracy of the proposed method can be shown to be high by 99.75% for MNIST, 99.07% for Kuzushiji-MNIST, and 97.56% for Kuzushiji-49. Through this deep learning-based technology, it is thought to provide a good research base for various researchers who study East Asian and Western history, literature, and culture.

• Journal of Naturopathy
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• v.11 no.1
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• pp.62-67
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• 2022

Background: 'Here and now' in the 21st century, what should we be thinking about in this situation where infectious diseases like COVID-19 are penetrating deeply into our lives? At this point, this study aims to present the concept of 'Healing Humanities.' Purposes: If the Humanities as a liberal arts education have emphasized the value of 'communication and convergence,' putting it up as the slogan until now, the Humanities now should seek practical ways to realize their potentials. Methods: The research method was discussed centering on the literature. Results: This discussion centers around the medieval jewelry therapy by Hildegard von Bingen. That is, this study discusses how Hildegard presented gem therapy treatment as a pioneer in the jewelry therapy. Conclusions: It is meaningful that human health and diseases, which are focused on medical technology today, can now serve as a way of humanities practice, and that Hildegart's jewelry treatment can be triggered by a breakthrough. In that sense, this study aims to reveal the legitimacy of Hildegard's treatment to be secured as the Healing Humanities.

• Journal of architectural history
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• v.31 no.5
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• pp.57-64
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• 2022

Architectural Monuments have to overcome the challenge of time due to physical properties. The fundamental issue must be grounded in an understanding of history and art to overcome this challenge and make themsustainable. Many efforts to preserve the monuments through the 19^th century and at the beginning of the 20^th century to record them in scientific form were successful. To be aware of the meaning of the art and not to be 'barbare' anymore was behind the promotion of these activities. Above all, the 19th-century French architect Viollet-le-Duc contrasted the concept of barbarism with the concept of art and tried to redefine architecture as art. The ritual to escape 'barbare' played an important role in the end. This consciousness was also at work in the propaganda for the preservation of medieval architectural monuments in France, led by intellectuals such as Rodin. Also, the concept of 'barbare' served as an important yardstick whenever the cause of their loss was questioned while important monuments were destroyed in the First World War. From the viewpoint of Germany, Dehio was the pioneer of the preservation movement and documentation of monuments. The principle he advocated was preservation, not restoration. The historian Pevsner, who moved to England, also surveyed monuments in various parts of England and left them in the same format as Dehio. These facts show that architecture as art plays a fundamental role in the history of human life.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.73-99
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• 2023

The dragon is a special imaginary figure created by the people of East Asia. Its archetypes appeared primarily as totemic symbols of different tribes and groups in the region. The formation of early dynasties probably generated the molding of the dragon symbol. Dragon symbols carried deep imprints of nature. They concealed alternative messages of how ancient people at different locations dealt with or interacted with nature. Under pressure to standardize in the medieval and late imperial periods, the popular dragon had to transform physically and ideologically. It became imposed, unified, and framed, conveying ideas of caste classification and power, and losing itsecological implications. The dragon transitioned from a semi-ecological domain into a total social caste system. However, many people considered the "standardized" dragon as the symbol of the oppressor. Because of continuous orthopraxy and calls for imperial reverence, especially under orthopractic agenda and the surveillance of local elites, the popularized dragon was imbued within local artworks or hidden under the sanctity of Buddhas or popular gods in order to survive. Through disguise, the popular dragon partially maintained its ecological narratives. When the imperial dynasties ended in East Asia (1910 in Korea, 1911 in China, 1945 in Vietnam), the dragon was dramatically decentralized. However, trends of re-standardization and re-centralization have emerged recently in China, as the country rises in the global arena. In this newly-emerging "re-orthopraxy", the dragon has been superimposed with a more externally political discourse ("soft power" in international relations) rather than the old-style standardization for internal centralization in the late imperial period. In the contemporary world, science and technology have advanced humanity's ability to improve the world; however, it seems that people have abused science and technology to control nature, consequently damaging the environment (pollution, global warming, etc.). The dragon symbol needs to be re-defined, "re-molded", re-evaluated and reinterpreted accordingly, especially under the newly-emerging lens-the New Confucian "anthropocosmic" view.