• Archives of design research
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• v.20 no.1 s.69
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• pp.203-218
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• 2007

Does CAD technology have a possibility to promote new logics of design thinking and form-creation? Starting with such a question, this study inquires into soical constructions of linear perspective and CAD programs. Using a concept of the modelling interface as an analytical frame, this study discusses; 1) a historical process in which the linear perspective, as a drawing-oriented modelling interface, had permeated its geometrical principles into the artificial environment and justified them in a dimension of the aesthetic discourse, 2) technological contexts in which computer-based modelling interfaces such CAD programs were developed and separated from the tradition of the linear perspective, with the introduction of new kinds of modelling algorithms and graphic user interfaces.

• 기호학연구
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• no.54
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• pp.177-203
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• 2018

On this study, we analyzed the movie With gods's narrative structure. This movie makes most people who has seen it feel deeply moved. We think that people can get deep feeling from a film at last after people who has seen the movie accept a context, story, and a message of the movie gladly. We focused on a special system in this movie With gods that can make give an ordinary message and big touch to people. Also we focused on every episodes of every space in a movie, and someone who moved freely between the spaces. A repetitive form and repetitive contents in a narrative become a special code itself -repetitiveness- for people and make them do auto-communication. Specifically, an information, the movie's repetitiveness, out of people become a special code for them, and then that make people bring memory and new information by themselves. Watching movie, people can look back up on life with every trial in the movie. In short, a repetitiveness and an auto-communication are a special system in the movie, that can make deeply touched.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.63-90
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• 2019

In pluralistic political realities that have been exposed as antagonistic relationships between self and others, the principle of 'Coincidentia Oppositorum' in Daesoon Thought emphasizes the complementarity between self and others and presents us with a new form of cognition and attitude which can overcome pluralistic political realities. Though solipsism that objectificates others on the basis of the self, the principle of 'Coincidentia Oppositorum' presents us a new form of cognition and attitude with which we can approach others. The principle of 'Coincidentia Oppositorum' is based on the logic that we can secure and extend ourselves only in relation between self and others. Self is not fully formed or perfected without others. Previous discussions on the principle of 'Coincidentia Oppositorum' as it is exists within Daesoon Thought have been limited to Eastern Philosophy. On one hand, this inclination may be due to a narrow understanding of Western Philosophy. The flow of Modern Western Philosophy can at times be a self-reflective output for solipsism. On the other hand, the understanding of the principle of 'Coincidentia Oppositorum in context of a dualistic contrast between Eastern Philosophy and Western Philosophy is not concordant with the principle of 'Coincidentia Oppositorum' which emphasizes the creation of harmony between self and others. This paper aims to investigate avenues to create harmony between Eastern Philosophy and Western Philosophy regarding the principle of 'Coincidentia Oppositorum' in Daesoon Thought. Specifically, attention will be paid to 'flesh' as used by Merleau-Ponty. In his writings, flesh is the matrix which activates the fundamental involvement between self and others. Self is a being of flesh and an ambiguous being which is formed in a double position (seeing and being seen). Flesh can secure and extend the self only through its relationship to an other or multiple others. Restoring the other that has been excluded from modern Western Philosophy, Merleau-Ponty's flesh call for contemplation into the meaning of the other and of otherness.

• Journal for History of Mathematics
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• v.24 no.3
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• pp.109-143
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• 2011

Augustus De Morgan became to be deeply interested in the education of pure mathematics since he came to teach in UCL because of the specific nature of natural philosophy lectures, the academical knowledge and reasoning powers of the students, and the negative attitudes of London society on mathematics. During his long tenure, he really tried his best to make his students understand the important concepts and the principles of pure mathematics, and logically explain the processes of inducing and proving the laws of pure mathematics. When he could not stay as a mere researcher, he had to concern himself with and pay attention to the problems of educating students. And then his teaching style was constructed in a specific way by the various attitudes about mathematics, the boundary relationship between the adjacent academical branches, and the social and systematic nature of UCL.

• Archives of design research
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• v.15 no.1
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• pp.135-142
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• 2002

To show the analytic approach to website sue, this paper discusses style's function that is immediately related to users emotional and aesthetic satisfaction. And we make an analysis of several websites based on various visual factors. Style provides emotion, a shared experience, context that makes the message arts function immediately apparent, and interests. It is a principle design feature that parallels cognitive function. Visual factors of website interface could be extracted from various aspects which are organization level, medial level, and formative level. Based on the extracted visual factors, we analyze the style which convey emotional idea. We select several sites which are opposite side in the image map with son-hard and warm-cool axis, and then make an analysis of them in two points which are organization and formative factors and communication means for emotional effect. To understand the systematic approach to website style could be helpful for figuring out the design problems and bringing out many solutions. It could be base for concrete guideline for website page design.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.2
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• pp.119-129
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• 2012

Yongdoseo and Guimunwon are described in "Bokgeo(卜居, fixabode)" of "Sanlimkyengje(山林經濟)" written by Manseon Hong. This record is a unique garden conceptual idea applying the principles of Hetu(河圖) and Luoshu(洛書), fanciful gardens which have not been actually constructed. Here, two garden types were concretely described respectively, however the underlying meaning therein cannot be apprehended without exact understanding about Sangsu studies. Therefore, the purpose of this study is to illuminate the meaning contained in Garden illustration and the historical meaning of landscape therein through considering this text. To achieve the purpose of this study, the writer and the compiler who are the background of this writing and the outline of Sangsu studies were investigated. Also, the principles of Saengsu(生數), Seongsu(成數), Yin Yang(陰陽), Four Bodies(四象), Palgwedo(八卦圖), etc. which are in Hetu and Luoshu were considered. The result of this study went through this research process is summarized as follows. First, Hetu Luoshu are conceptual definitions which wholly abstracted the basic propositions of Sangsu philosophy such as the universe change principle, etc., while Yongdoseo and Guimunwon can be said to be operational definitions which apply those as garden composition principle, enabling to experience the meaning contained therein concretely and explain it in a replicable way. This attempt is a unique example, unprecedented in Chinaas well. Second, as a livingspace, garden was selected as a means to concretize operational definitions about the meaning of Hetu Luoshu, and as the property to reproduce the bearings concept, the location and the number, etc. of Hetu Luoshu, Taegukjeong(太極亭), Shipjagak(十字閣), Dondae(墩臺), well, pond as well as various kinds of trees were used. Third, the main motif of Yongdoseo and Guimunwon is the relation between Apriority(先天) and Posterior(後天), and the relation between Constitution(體) and Use(用) of Hetu and Luoshu respectively. That is, Yongdoseo planted evergreen trees such as Shipjangcheong(十長靑) in order to symbolize the universe creation principle which Hetu stands for, i.e. silent, harmonious, orderly and win-win image. In Guimunwon, flowering trees(花木) and fruit trees(果木) were planted freely to express the change of Posterior which Luoshu stands for, thatis, dynamic, disharmonious, disorderly, incompatible(相剋) and changing image. The effects intended to be attained through such planting were, 'freshness and cheerfulness(淸爽)' of Yongdoseo and 'splendidness' of Guimunwon respectively. Sangsu studies based on Hetu and Luoshu is a unique thinking system to the Orient which came from the accumulated wisdom of several scholars from various schools through a long period since ancient times. Therefore, the concept and the theory thereof are profound and huge, and its viewpoints of interpretation are diverse. It is a limit of this study that more in-depth and various consideration was not performed. As a further research project, more empirical study of Orientalism such as Sangsu studies, etc. inherent in Traditional Garden is necessary.

• Journal of the Korean association of regional geographers
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• v.6 no.3
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• pp.117-138
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• 2000

This study is, from the view point of constructive social studies which is the foundation of the 7th curriculum, to explore whether there is any viable program and to investigate it by which students, using photo resources in social studies, can organize their knowledge in the way of self-directed thinking. The main results are as follows: If it is a principle of knowledge construction process of constructive social studies that individual construction (cognitive construction) develops into communal construction(social construction) and yet communal construction develops itself, interacting with individual construction, it will be meet the objectives of social studies. In social studies, photos are a powerful communication tool. communicating with photos enables to invoke not only the visual aspects but also invisible aspects of social phenomena from photos. It, therefore, can help develop thinking power through inquiry learning, which is one of the emphasis of the 7th curriculum. Having analyzed photo resources appeared on the regional textbooks in elementary social studies, they have been appeared that even though the importance and amount of space photo resources occupy per page is big with regard to total resources, most of the photos failed to lad to self-directed thinking but just assistant material in stead. Besides, there appeared some problems with the title, variety, size, position, tone of color, visibility of the photos, and further with the combination of the photos. Developing of photo resources for constructive social studies is to overcome some problems inherent in current text books and to reflect the theoretical background of the 7th curriculum. To develop the sort of photo that can realize the point just mentioned, it would be highly preferable to provide photo database to facilitate study with homepage through web-based interaction. To take advantage of constructive photo resources, the instruction is strategized in four stages, intuition, conflict, accommodation, and equilibration stage. With the advancement of the era of image culture, curriculum developers are required to develop dynamic, multidimensional digital photos rather than static photos when develop text books.

• Communications of Mathematical Education
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• v.36 no.3
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• pp.439-467
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• 2022

The future society requires not only knowledge but also various competencies, including creativity, cooperative spirit and integrated thinking. This research develops a program for integrating mathematics and information science to enhance important mathematical competencies such as problem-solving and communication. This program does not require much prior knowledge, can be motivated using everyday language and easy-to-access tools, and is based on creative problem-solving activities with multilateral cooperation. The usefulness and rigor of mathematics are emphasized as the number of participants increases in the activities, and theoretical principles stem from the matrix theory over finite fields. Moreover, the activity highlights a connection with error-correcting codes, an important topic in information science. We expect that the real-world contexts of this program contribute to enhancing mathematical communication competence and providing an opportunity to experience the values of mathematics and that this program to be accessible to teachers since coding is not included.

• Journal of Korean Philosophical Society
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• v.141
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• pp.43-62
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• 2017

The main purpose of this paper is to survey the debates between Searle and Smith over the problem of "freestanding Y terms" in Searle's conception of social reality, and offer a viable solution, drawing on the experientialist conception of symbolic experience. Smith raises the problem of "freestanding Y term" against Searle's formula "X counts as Y in C" that there may be some cases where we cannot identify an X term to which an Y term refers. In case of an abstract concept such as equity, we may not find exactly what it stands for. That is, we cannot identify exactly what(X term) counts as equity. If there is nothing like an X for Y term, we can regard anything as equity, which may disrupt Searle's formula. Understandably, Smith does not say that the problem dismantles Searle's whole conception of social reality. Instead, Smith intends to show that Searle's formula is neither complete nor specific enough. Apparently, Searle admits that there may be freestanding Y terms and tries to articulate it within his formula, which does not seem to work. I suggest that the experientialist account of symbolic experience may serve to dissolve Smith's challenge, without modifying Searle's original formula. According to the experientialist conception of symbolization, we symbolically map some portion of our experience onto a physical object, which serves as a signifier, and we then understand and experience the signifier "in terms of" the mapped portion of experience. Thus, we experience certain buildings and some relevant people, say students, staffs, and professors in terms of "university." The status functions of university have been created by means of symbolic mappings, which change the way we understand and experience the buildings and people. In this picture, there need not be any notions such as "one-to-one correspondence" between X terms and Y terms. In this way, Searle may maintain his original formula, while dissolving, not answering, Smith's challenge. What Searle needs is a more appropriate theory of symbolization, part of which has been articulated by the experientialist account of symbolic experience.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.