• Proceedings of the Korea Society of Design Studies Conference
• /
• 2003.11a
• /
• pp.10-11
• /
• 2003

• Proceedings of the KGS Conference
• /
• 2005.05a
• /
• pp.127-129
• /
• 2005

• The Korean Publising Journal, Monthly
• /
• s.242
• /
• pp.5-5
• /
• 1998

공개된 민음사의 새<세계문학전집>의 목록 30여종은 우리의 즐거운 60년대 추억이 그대로 재현되고 있음을 알게 한다. 그러나 60년대만 재현되면 되는 것일까. 60년대 목록이 모범답안이었다 하더라도 독자는 이제 90년대 독자가 아닌가. 이런 반문이 있어야 한다.

• The Korean Publising Journal, Monthly
• /
• s.242
• /
• pp.12-12
• /
• 1998

대안 동화를 쓰려면 두가지 능력을 갖춰야 한다. 숙련된 글쓰기와 페미니스트와 시각이 그것이다. 우리의 경우, 작가는 여성문제에 무관심하고 페미니스트는 글쓰는 능력이 아쉽다. 근본적으로 상상력의 결핍이 문제다.

• Journal of Korea Game Society
• /
• v.16 no.5
• /
• pp.159-168
• /
• 2016

$Pok{\acute{e}}mon$ Go is an augmented reality (AR) game developed jointly by Niantic and Nintendo. It's a new type of augmented reality role-playing game (RPG) where AR elements like location information, visual recognition technology and GPS navigation technology are integrated with the intellectual property of the popular $Pok{\acute{e}}mon$ anime. The global success of $Pok{\acute{e}}mon$ Go can be attributed to the innovative incorporation of AR technologies into the game but also to the utilization of the Pokemon story which had been developed for 20 years. In summary, Pokemon Go is the fruitful result of a successful storytelling that combines the humanistic imagination of a popular, cultural archetype and the engineering imagination of AR game technologies.

• Proceedings of the Korea Contents Association Conference
• /
• 2005.05a
• /
• pp.178-182
• /
• 2005

From the result of analysis to animation, it can be detected the close relation between myth and animation. As Plato mention that myth is a story. Though it is common field for many researchers on myth and animation now, but it have been performing many researches only for animation narrative in the aspect of myth. Therefore this study will be examined that the ritual ceremony, the frequency of participation, and imagination of myth can be related with animation directly. The ritual ceremony is a similar activity to go to theater for watching animation. It can be merged into the unconsciousness state while awaken state. A high frequency of ritual ceremony can also be provide the experience of shortening a distance between the present and the ancient time of mythical aura. Last, imagination is an enemy of rational thoughts, however, it is vital source and material which was created by myth and it can also create new animation. It will be formulated a methodology for this paper which are three elements for an analogizing tool with new mythological approaches, it is inclusive method for animation and myth. So it can be applied and analyzed to other visual media with this methodology.

• Cartoon and Animation Studies
• /
• s.45
• /
• pp.435-450
• /
• 2016

Animation is an artificial image created by artist's imagination. Animation is defined as "the art of the animated image" in the sense that immobile images can be seed as a living creature. In other words, the term "diegesis" in modern arts genre is generally considered as something that indicates fictional world in which narration develops. Therefore, when we say that animation world is formed based on diegesis, it represents the fictionality of animation world. The problem occurs at this point. Even thought the animation world is recognized as a fictional world, we contradictorily believe that the event occurring in the screen world are real and accept them as a true message. This condition is called "quasi-emotion". Quasi-emotion is not fake bit not real either, and it is the third emotional state. It happens when we "make believe" that we believe a fictitious figure or a situation. However, in order to actively operate this "make-believe" state, an appropriate environment and props are required, specially metaphorical imagination and storytelling in short animated film. So that this article will draw a conclusion from the method that make-believe the fictional world and communicate the message through analysing the short animate film, form Disney.

• Cartoon and Animation Studies
• /
• s.49
• /
• pp.651-676
• /
• 2017

Shadow images are a representative medium and means of expression for the imagination that exists between consciousness and unconsciousness for thousands of years. Wherever light exists, people create play with their own shadows without special skills, and have made a fantasy at once. Shadow images have long been used as subjects and materials of literacy, art, philosophy, and popular culture. Especially in the field of art, people have been experimenting with visual stimulation through the uniqueness of simple silhouettes images. In the field of animation, it became to be recognized as a form of non - mainstream areas that are difficult to make. However, shadow images have been used more actively in the field of digital arts and media art. In this Environment with technologies, Various formative imaginations are being expressed more with shadow images in a new dimension. This study is to introduce and analyze these trends, the aesthetic transformations and extended methods focusing on digital silhouette animation and recent media art works using shadow images. Screen-based silhouette animation combines digital technology and new approaches that have escaped conventional methods have removed most of the elements that have been considered limitations, and these factors have become a matter of choice for the directors. Especially, in the display environment using various light sources, projection, and camera technology, shadow images were expressed with multiple-layered virtual spaces, and it becomes possible to imagine a new extended imagination. Through the computer vision, it became possible to find new gaze and spatial images and use it more flexibly. These changes have given new possibility to the use shadow images in a different way.

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.1-37
• /
• 2020

In this paper, we investigated the principle of appropriation by which mythology and literature were accepted in the unique religious context of The Canonical Scripture (Jeongyeong 典經). First, we knew that almost all of the gods that appeared in the discourse of Kang Jeungsan (姜甑山) were related to Eastern Yi (東夷) mythology and deeply rooted in folklore. This is because the cultural tendency and historic consciousness of Kang Jeungsan was influenced by Danhakpa (the Danhak School 丹學派). Secondly, when we investigated the acceptance of literature into The Canonical Scripture, we discovered that Tang Poetry (唐詩), Romance of the Three Kingdoms (Sanguoyanyi 三國演義), and Journey to the West (Xiyouji 西遊記) were widely accepted in Kang Jeungsan's discourse. These works were used in diverse ways such as predictions, healing, and meditation. We knew that popular classical work like these were religiously appropriated in the context of The Canonical Scripture. Lastly, we investigated the mechanisms by which mythical and literary imagination was transformed into the Jeungsanist religious movements. Those mechanisms included the magical power of letter and images, sense-cognition of poetry, and the representational ability of mimesis. In conclusion, mythical and literary imagination helped Jeungsanist religious movements gain popularity and spread Kang Jeungsan's soteriology. This is especially true of how it transformed into unique religious techniques which functioned as key elements of the Reordering Works (公事).

• Journal of the Daesoon Academy of Sciences
• /
• v.35
• /
• pp.255-293
• /
• 2020

This study examines the God, Jiutian Yingyuan Leisheng Puhua Tianzun (九天應元雷聲普化天尊, 'The Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate' in Daesoon Jinrihoe), in terms of narrative imagination, by investigating the narrative of Wen Zhong (聞仲) in Investiture of the Gods (Fengshenyanyi 封神演義) and the narrative of Kang Jeungsan (姜甑山) in The Canonical Scripture (Jeongyeong 典經). This examination occurs along three dimensions: Firstly, I look into the cultural contexts of the image of the Thunder God (雷神) in Gojoseon (古朝鮮) mythology and the Korean seondo (仙道) tradition both of which are reflected in the narrative of Wen Zhong. At the same time, I also argue that the cultural contexts examined above are able to be found in the narrative of Kang Jeungsan. Secondly, I consider the essential meaning of the concept of "deifying" (封神) in the narrative of Wen Zhong and its connection to "the resolution of grievances" (haewon 解冤) in the narrative of Kang Jeungsan. Thirdly, I consider the traits of embracing heterogeneous things (異類) in the religious group "Jiejiao" (截敎) that Wen Zhong belonged to in relation to the values of "mutual beneficence" (sangsaeng 相生) that Kang Jeungsan pursued. In this study's conclusion, I posit that the "mentalité" of Dong-yi (東夷) culture and tales including Yin (殷) is identifiable in narrative imagination applied to the God, Jiutian Yingyuan Leisheng Puhua Tianzun. This means that the nature of Jiutian Yingyuan Leisheng Puhua Tianzun is closely related to the tradition of Korean seondo and Korean Daoism.