• Archives of design research
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• v.11 no.1
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• pp.173-184
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• 1998

This study deals with the visual quality in the future urban landscape and architectural environment, and as such, aims to identify a scientific and objective aesthetic and visual quality from the perspective of empirical aesthetics. The empirical aesthetics provides a framework that can be utilized in understanding human perception, consciousness, and behavior and a way to categorize the visual quality and to explain and predict its effect. The study examines various theories on environmental perception, cognition, and some new approaches to environmental aesthetics, and tries to present aesthetic properties that can be applied to environmental design. First, the aesthetic experience in visual perception can be defined as a combined effect of psychobiological properties and human activity, i.e. an interaction between the formal and symbolic signs in environment and the conceptual framework of man. The effect of visual quality differs and varies a great deal, depending on the sociocultural, personal and collective value system, so it is hard to define it in absolute terms. Second, the impact of visual quality and its aesthetic effect has to do with pleasure, preference, the aptitude for survival, and self regulation. Third, aesthetics is one of the areas that can benefit a great deal from an interdisciplinary approach. and an empirical study such as this can be used as a basis for design, planning, and evaluation.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.10-21
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• 2014

This study focuses on the landscape of Daegodae(大孤臺), a prominent rock placed at the side of Namgae Stream in Hamyang, and the person who enjoy the landscape. Through the analysis of the letters such as names carved on the rocks based on ancient poetry and stone walls, the study examines the characteristics of the landscape and the space of Daegodae and the phase of hegemony to enjoy the landscape and space. The result of this study is as follow.2) There are 5 Seowon(書院: lecture halls) nearby Daegodae identified in the ancient map has 5 auditoriums nearby, and three-dimensional volume and eccentricity of the Daegodae is impressive. Daegodae, named by Noh Jin(1518~1578) in 16th century, was used in a variety of ways, including viewing, game, recreation, and meeting, by the staff of the lecture halls including Namgae Seowon(南溪書院), as a result of analyzing the ancient document Go-dae-il-Loc(孤臺日錄) written by Jung Kyung-Woon(鄭慶雲: 1556~?). The structure of Daegodae is that there is Chunggeunchung(淸近亭) on the rock face of the top and Sanangjae(山仰齋) to the west around the memorial stone for Yang Hee(梁喜: 1515~1581). The upper part of the foundation of Daegodae with 11m high and $10m^2$ wide to the east and west was widely used for lecturing and poetry reading. To the north and west of the foundation were the writing of Kim Jeong-Hee(金正喜: 1786~1856) with the words 'Seoksong Chusa(石松 秋史)' carved on the rock and the remains of a dead tree that is presumed to have been called as 'Seoksong'. They are the landscapes that further enhance the history and authenticity of this place. The two kinds of letters carved on the rock 'Daegodae Gaeeunseo(大高臺 介隱書)' and 'Mukheon JungGeunSang(鄭近相: 1893~1934)' were recorded each by Jung Jae-Gi(1811~1879) and his grandson Jung Geun-Sang, which are, as the outcome of exclusive space possession and space hegemony, the signatures indicating that they were the persons who enjoyed this place during the late Joseon and Japanese colonial era. In other words, Daegodae had some implied meaning of preoccupancy of the place as Gujolyangseonsengjangguso since the middle of Joseon, and the place was passed down as a buddhism lecturing and memorial venue called "Dungbukganghoiso Cheonryungjaeseonhyunjangguso" after going through the space hegemony of Jung Jae-Gi and Jung Geun-Sang during the late Joseon and Japanese colonial era each, Nevertheless, a number of letters carved on the rock identified also imply that 'Hadong Jung(河東鄭氏)' and 'Pungcheon Noh(豊川盧氏)' were those who enjoyed the landscape of Daegodae and the center of the space hegemony. The "letters carved on the rock of Daegudae" is another case of cultural landscape and traditional gardening space that serves as the representation of the will of enjoying the landscape in this place and the history of space hegemony.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.1-11
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• 2009

This study focuses on Abstract Types in Contemporary Landscape Design. The formation and artistry of contemporary landscape design reveals many areas which Previously have not been able to be expressed in scenic landscape thanks to the deviation of the genre in contemporary landscape and the hybridization that has occurred among architecture, landscape and art genres. The focus of this study is basic research concerning "the abstract", which is used as a creative artistic theory in a variety of art fields such as landscape, architecture and painting. Through a theoretical establishment of "the abstract", its process of change, and the discovery of its contemporary principles, the relationship between each art field in landscapes and the formation of the abstract, abstract language, and abstract properties have been studied. The use of the abstract in contemporary landscape design can be classified in three ways: Inductive abstract representing conceptual transcendental symbols not logically but rather through intuition and transcendental cognition to display the inner expressions, ideas and minds of the artists. Second, a deductive abstract represents an expansive, logical model for the simplification of objects, distortion, exaggeration based on knowledge and logical reasoning about objective fact based on traditional realism. The complexity of the abstract is a concept that is bound to both the deductive & inductive abstract. As a major trend, the concept of "The abstract" in contemporary landscape has been putting forth ever-deeper roots. New trends like abstract works and landscape architecture reflecting the artist's inner expression, in particular, will provide fertile soil for landscape in the future. Further research about the concept of "the abstract" will also be necessary in the time to come.

• Journal of Wetlands Research
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• v.7 no.4
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• pp.67-80
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• 2005

Vegetation structure of the vascular plants was investigated from April 2003 to August 2003 in Hwangjeong wetland around Geumho River, Yeongcheon-si, Gyeongsangbuk-do, Korea. Actual vegetation of Hwangjeong wetland largely can be classified by the floristic composition and the physiognomy into 12 communities; Ambrosia artemisiifolia var. elatior, Humulus japonicus, Miscanthus sacchariflorus, Phragmites japonica, Zizania latifolia-Miscanthus sacchariflorus, Zizania latifolia-Nymphoides peltata, Miscanthus sacchariflorus-Phragmites japonica, Phragmites communis-Phragmites japonica, Phragmites japonica-Salix gracilistyla, Salix koreensis-Salix glandulosa, Salix nipponica-Salix koreensis, and Phragmites japonica-Zizania latifolia. Among them, the distribution area of the Phragmites japonica community was the largest as 49.46 ha(11.03%). The dominant vegetation type was Phragmites japonica community and Ambrosia artemisiifolia var. elatior community based on the phytosociological method, and Phragmites japonica community was classified into two subcommunities; Nymphoides peltata subcommunity and Salix glandulosa subcommunity. Differential species of Phragmites japonica community were Phragmites japonica, Miscanthus sacchariflorus, Persicaria thunbergii, Oenanthe javanica, Leersia oryzoides var. japonica, and Rorippa indica; differential species of Ambrosia artemisiifolia var. elatior community were Ambrosia artemisiifolia var. elatior, Setaria glauca, Commelina communis, Cyperus orthostachyus, Digitaria sanguinalis, Xanthium strumarium, Erigeron annuus, Erigeron canadensis, Kummerowia striata, Trifolium repens, and Medicago sativa; differential species of Nymphoides peltata subcommunity were Nymphoides peltata, Zizania latifolia, Scirpus tabernaemontani, and Eleocharis mamillata var. cyclocarpa; differential species of Salix glandulosa subcommunity were Salix glandulosa, Salix koreensis, and Salix gracilistyla. It was expected that Hwangjeong wetland is worthy of conservation contributed purifying water pollution, giving habitats of many lifes, and providing beautiful scenes of Geumho River.

• The Korean Society of Law and Medicine
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• v.17 no.2
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• pp.85-124
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• 2016

The Human gene testing act (GenDG) in Germany starts from the characteristic features of gene testing, i.e. dualisting structure consisted of anlaysis on the one side and the interpretation on the other side. The linguistic distincion of 'testing', 'anlaysis' and 'judgment' in the act is a fine example. Another important basis of the regulation is the ideological purpose of the law, that is information autonomy. The normative texts as such and the founding principle are the basis of the classification of testing types. Especially in the case of gene testing for medical purpose is classified into testing for diagnostic purpose and predictive purpose. However, those two types are not always clearly differentiated because the predictive value of testing is common in both types. In the legal regulation of gene testing it is therefore important to manage the uncertainty and subjectivity which are inherent in the gene-analysis and the judgment. In GenDG the system ensuring the quality of analysis is set up and GEKO(Commity for gene tisting) based on the section 23 of GenDG concretes the criterium of validity through guidelines. It is also very important in the case of gene testing for medical purpose to set up the system for ensurement of procedural rationality of the interpretation. The interpretation of the results of analysis has a wide spectrum because of the consistent development of technology on the one side and different understandings of different subjects who performs gene testings. Therefore the process should include the communication process for patients in oder that he or she could understand the meaning of gene testing and make plans of life. In GenDG the process of genetic counselling and GEKO concretes the regulation very precisely. The regulation as such in GenDG seems to be very suggestive to Korean legal polic concerning the gene testing.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.1-13
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• 2012

This study aimed at learning the values and meanings of the letters carved on the rocks all over Mt. Sangdu located at the boundary between Kimje-si and Jeongeup-si of Jeollabuk-do by grasping the current state of them, investigating the patterns and contents of them, and understanding the spatial and landscape properties of the region where the rocks are scattered. The results of this study are as follows; The name of Mt. Sangdu came from the mountain with the same name located in India where Buddha were seeking the truth, and means auspicious. With the recognition of ancient maps and books, various propitious spots also made the landscape symbols of Mt. Sangdu solidify. Whoam, Chaangsuk-Kim, Weolgye Young-Cho Song and the members of Cheonggye Society like Dongcho Seok-Gon Kim led the creation of the rocks, and the 41 letter-carved rocks all over four water systems were found out and all of them were carved with Chinese characters. The letters were usually carved on flat and broad rocks, and they mainly had the shape of a small waterfall and a wide waterfall of under 1 meter height. 25(60.9%) of the carved letters were about moral training, and it seemed that they wanted to protect their pride under the shackle of the Japanese colonization over Korea. The styles of handwriting are Hangseo and Jeonseo except for names, and show various and complex styles. The mix composition of the carved letters of 'Yusubulbu(流水不腐)' of Choseo and the rocks of Takjok(濯足) is extraordinary, and the letters carved as the shape of Nakkwan(落款) have artistic value and degree of finishing. It seemed that intellectuals during the Japanese colonization over Korea in the 1930s considered Mt. Sangduasa highly valuable region because they expressed their hope and wish for the new world on the rocks. The letters on the rocks of Mt. Sangdu are invaluable cultural landscaping elements for the improvement of landscaping symbolism of Mt. Sangdu because of colliding values and spirits of the time of 'the anguish and pain of intellectuals' and 'the status of living joyfully outside of the mundane world.'

• Journal of Wetlands Research
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• v.7 no.3
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• pp.87-95
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• 2005

Vegetation structure of the vascular plants was investigated from March 2003 to October 2003 in Haepyeong wetland, Gumi-si, Gyeongsangbuk-do, Korea. Actual vegetation of Haepyeong wetland largely can be classified by floristic composition and physiognomy into 18 communities; Xanthium strumarium-Digitaria sanguinalis, Humulus japonicus, Persicaria perfoliata-Humulus japonicus, Phragmites japonica-Miscanthus sacchariflorus, Persicaria hydropiper-Phragmites communis, Persicaria hydropiper, Phragmites japonica-Persicaria hydropiper, Miscanthus sacchariflorus- Phragmites japonica, Persicaria hydropiper-Phragmites japonica, Miscanthus sacchariflorus-Salix glandulosa, Salix nipponica-Salix glandulosa, Salix nipponica-Salix koreensis, Salix nipponica, Miscanthus sacchariflorus-Salix nipponica, Phalaris arundinacea-Salix nipponica, Salix glandulosa-Salix nipponica, Trapa japonica, and Ceratophyllum demersum-Trapa japonica. Among them, the area of the Salix nipponica-Salix koreensis community was the largest as 122.2ha(9.23%). The dominant vegetation type was Miscanthus sacchariflorus-Persicaria hydropiper community based on phytosociological method, and it was was classified into three subcommunities; Salix glandulosa-Salix nipponica subcommunity, Digitaria sanguinalis subcommunity, and Cyperus amuricus subcommunity. Differential species of Salix glandulosa-Salix nipponica subcommunity were Salix nipponica, S. glandulosa, S. koreensis, Scirpus radicans, Persicaria maackiana, and Achyranthes japonica; differential species of Digitaria sanguinalis subcommunity were D. sanguinalis, Setaria viridis, Ambrosia artemisiifolia var. elatior, and Cyperus orthostachyus; differential species of Xanthium strumarium subcommunity were X. strumarium, Acalypha australis, Erigeron canadensis, Echinochloa crus-galli, and Vicia tetrasperma. Zonation of vascular hydrophytes and hygrophytes was as followers: Salix glandulosa, S. koreensis, S. nipponica were distributed in the region of land which water table is low, and Persicaria maackiana, Persicaria hydropiper, Scirpus radicans were distributed in the understory. And emergent plants such as Phragmites communis and Scirpus karuizawensis, floating-leaved plant such as Trapa japonica, submersed plant such as Ceratophyllum demersum, and free floating plant such as Spirodela polyrhiza formed the zonation from shoreline to water. The specified wild plants designated by the Korean Association for Conservation of Nature, Ministry of Forest, and Ministry of Environment were not distributed in the study area. It was expected that Haepyeong Wetland worthy of conservation contributed purifying water pollution, giving habitats of many lifes, and providing beautiful scenes of the river.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.28 no.3
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• pp.60-71
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• 2010

The purpose of this paper is to provide a unified examination of apparently quite different gardens in terms of Carl Jung's psychological concepts such as Archetypes, Individualization, and a natural tendency towards balance or wholeness. In Jung's psychological framework, Archetypes are innate, universal prototypes for ideas and function as the first original models upon which all other similar persons, objects or concepts are derived, copied or patterned. Jung proposes that Individualization be achieved through a natural tendency towards balance, especially the balance between the conscious and the unconscious. This paper deals with three gardens, each of which represents a distinct cultural region: Bu-Yong Ji(芙蓉池) at the Changdeok Palace(Oriental), the Patio of the Lions at the Alhambra(Islamic), and the Fountain of Apollo at the Versailles Palace(Western). It is argued that all of three have in common a natural tendency towards balance and symbolize mandala, the archetype of wholeness. Bu-Yong Ji is in the form of quadrangle which embodies Yin and Yang. In the Patio of the Lions, the basin at the center and the four channels, which symbolize the waterway of the Garden of Eden and the four rivers in Paradise respectively, are constructed in the form of a quadripartite composition. The overlapped circle and rectangular shaped pond of the Fountain of Apollo also represents mandala. Symbols representing the same archetype can vary from culture to culture. This explains the differences among the three gardens with respect to specific aspects of external forms. In other words, an archetypal image can give rise to various forms in different cultures, and thus quite different mediums of design or design details may be developed. In conclusion, the three gardens give us a good example as to how an archetypal image can be expressed in different ways from culture to culture and how seemingly different design details can be analyzed in a unified way.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.1
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• pp.105-120
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• 2011

A moat is a pond or waterway paved on the outside of a fortress that is one of the facilities to prevent enemy from approaching the fortress wall or classify it as the boundary space, moats had existed in Europe, Asia and the America from ancient times to medieval times. however it is has been disappeared in modem society. In addition, a moat is a great value in historical and cultural sense such as offering a variety of cultural activities and habitats for animals, but unfortunately there is little consideration of its restoration plan. This research is aimed to investigate historical and cultural meaning and significance of moats which had been existing from ancient times to medieval times in the Eastern and Western. For this purpose, this research analyzed concepts and functions in consideration with times and ideological backgrounds of moats in Korea, China, and Japan. Results were as follows: 1. Moats in Korea existed not only in the castle towns of Goguryeo but also in ancient castle towns of Baekje and Silla. Natural moats and artificial moats existed around castles that were built to prevent and disconnect accessibility of enemies In Goryeo Dynasty and Chosun Dynasty, moats were also used as a defensive function. 2. A moat was generally installed by digging in the ground deep and wide at regular intervals from the ramparts, A moat was installed not only around a castle but also in its interiors. Moats outside castles played an important role in stomping the ground hard besides enhancing its defensive power. In addition, water bodies around a facility often discouraged people's access and walls or fences segregated space physically, but a moat with its open space had an alert and defensive means while pertaining its visual characteristics. 3. The moat found at Nagan Eupseong rumor has it that a village officials' strength was extremely tough due to strong energy of the blue dragon[Dongcheon] in Pungsujiri aspects, so such worries could be eliminated by letting the stream of the blue dragon flow in the form of 'S'. 4. The rampart of the Forbidden City of China is 7.9 meters high, and 3,428 meters long in circumference. It was built with 15 layers of bricks which were tamped down after being mixed with glutinous rice and earth, so it is really solid. The moat of the Forbidden City is 52 meters in width and 6 meters in depth, which surrounds the rampart of the Forbidden City, possibly blocking off enemies' approach. 5. Japan moats functioned as waterways due to their location in cities, further, with the arrangement of leisure facilities nearby, such as boating, fishing from boats, and restaurants, it helped relieve city dwellers' stress and functions as a lively city space. 6. Korean moats are smaller in scale than those of the Forbidden City of China, and Edo, and Osaka castles in Japan, Moats were mostly installed to protect royal palaces or castles in the Eastern Asia whereas moats were installed to protect kings, lords, or properties of wealthy people in the west.

• Journal of Popular Narrative
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• v.26 no.1
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• pp.175-209
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• 2020

This paper examines how the cinematic representation of the Japanese military "comfort women" stimulates 'imagination' in the realm of everyday life and in the memory of the masses, creating a common awareness and affect. The history of the Japanese military "comfort women" was hidden for a long time, and it was not until the 1990s that it entered the field of public recognition. Such a transition can be attributed to the external and internal chronopolitics that made possible the testimony of the victims and the discourse of the "comfort women" issue. It shows the peculiar status of the comfort women history as 'politics of time'. In the same vein, the cinematic representations of the Japanese military "comfort women" can be found in similar chronopolitics. The 'comfort women' films have shown the dual time frame of the continuity and discontinuity of the 'silence'. In Korean film history, the chronotope of the reproduction of "comfort women" can be divided into four phases: 1) the fictional representations of "comfort women" before the 1990s 2) documentaries in the late 1990s as the work of testimony and history writing, 3) melodramatic transformation in the feature films in the 2000s, and 4) the diffusion of media and categories. The purpose of this article is to focus on the first phase and the third phase in which the issue of 'comfort women' is represented in the category of popular fiction films. While the "comfort women" representations before 1990 were strictly adhering to the framework of commercial movies and pursued the sexual exploitation of "comfort women" history, the recent films since the 2000s are experimenting with various attempts in the style of popular imagination. Especially, the emergence of 'comfort women' feature films in the 2000s, such as Spirit's Homecoming, I Can Speak, and Herstory, raise various questions as to whether we are "properly" aware of issues and how to remember and present the "cultural memory" of comfort women. Also, focusing on the cinematic representation strategies of the 2000s "comfort women", this article discusses the popular politics of melodrama, the representation of victims and violence, and the feature of 'comfort women' as meta-memory. As a melodramatic imagination and meta-memory for the historical trauma, the "comfort women" drama shows the historical, political, and aesthetic gateways to which the "comfort women" problem must pass. As we have seen in recent fiction films, the issue of "comfort women" goes beyond transnational relations between Korea and Japan; it demands a postcolonial task to dismantle the old colonial structure and explores a transnational project in which women's movements and human rights movements are linked internationally.