• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• Archives of design research
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• v.16 no.4
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• pp.37-46
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• 2003

About 18th century in the late Chosun dynasty, various kinds of 'Min-Wha' had played a significant role and had an important meaning in the lives of the people in that period. Therefore, both in material and in technique, so many diversified 'Min-Wha' were mass produced in that time. Starting from those backgrounds, 'Hyuk-Wha', is considered as one of unique style of expression. Though, 'Hyuk-Wha', in techniques, was originated from 'Bibaekseo' classified as one of the style of expression in Oriental drawing and writing art. 'Hyuk-Wha' shows and expresses visual differentiation from rough 'Bibaekseo', in substance, written by brush made from the skin of a willow tree or the stem of a sort of reeds. 'Hyuk-Wha', in mode, has very dose relation to the process of the development of 'Min-Wha'. Judging from this point of view, 'Hyuk-Wha' has deep relationship to Taosmic character painting of 'Gilsang: an auspicious sign' or Confucian character painting of 'Hyojae: filial piety. Accordingly, 'Hyuk-Wha' has been developed to that character painting designed by another type of creative differentiations. For these reasons, 'Hyuk-Wha' which significantly shapes and contains the meanings of Chinese Character also has been esteemed to have interrelation with Pictography in application of Word mark or Brand logotype in graphic areas. 'Hyuk-Wha' which was prevalent in use of home decorations for the people existed in the past has been ceased to exist nowadays in use of home decorations by appearance of all sort of decoration articles. All these days, 'Hyuk-Wha' which was diversified as a part 'Min-Wha' and developed together with oriental drawing and writing art and character painting is to be necessarily relighted. And 'Hyuk-Wha', which is also vigorously in practical application in Western Europe is desirable to be reconsidered.

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.111-119
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• 2019

Time and space are the foundations of all the narrative. As the aim and content of narrative, spatial narrative plays an increasingly important role in the narrative movies. With the development and application of digital technique, the expressiveness of movie space is enhancing, and spatial narrative has become the focus of directors and critics. As a developing cinematic narrative form, spatial narrative is taking advantage in many aspects, including narrative structure, narrative effect, creative skills and audience acceptance, which can bring breakthrough and innovation to the creation of cinematic narrative. Based on the spatial theory in movies, the paper analyzes the space presentation approaches in the movie Hugo. Combined with the motivating factors, structure factors, symbolic significance and psychological factors of narrative space, the paper specifically analyzes the significance of spatial narrative in American movie Hugo. By researching the glamour of narrative space in the movie, the paper intends to provide certain reference value to the narrative expression of the movies today.

• Archives of design research
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• v.16 no.4
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• pp.225-232
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• 2003

A German philosopher, Herbert Bolz predicted that the human way of thinking would be fundamentally and completely changed because of digital media and the 'Gutenberg-Galaxis', named by M.McLuhan which was symbolized of modern reason was doomed to be over. He thought that the limit of reason-centered European culture would be overcome by the up-to-date multimedia to revive the communication life. On this theory, he emphasized the emotional perception, 'aisthesis' which is original meaning of aesthetics. That is to say, he insisted on the restoration of communication media to enable the five senses' amusement condition mentioned by Kant. This thesis asserts that the representative hypermedia digital animation may play a key role to rehabilitate human sensibility pressed by reason centered modernism. Digital animation has the unique worth of Art that is firstly to deal with time and space and enable unlimited expressions and can communicate effectively as a characteristic synthetic medium which consists of intensive computer techniques. Based on the background, this thesis analyzes the possibility of the digital animation as a new medium. Especially, it is focused on the relations to the hypermedia theory of Norbert Bolz who is a media analyst and professor of a design college.

• Archives of design research
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• v.16 no.4
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• pp.243-254
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• 2003

The aim of this study is to analyze the skylights and roof structures designed by Marie Botta from the viewpoint of the space, the form and the light source, and thus to find out their characteristics. For this purpose, his 13 major works were selected and analyzed according to the principle of design, which could explain the characteristics of skylight and roof structures sufficiently. Trough this study, the followings are realized. 1) The skylights are the main light source in the interiors of his buildings that are comparatively dark, being enclosed by thick materials such as bricks. The roof structures have been precisely designed to disperse the light effectively 2) The skylight and roof structures play the role of form-creating elements in his buildings. They create the unique images for the exteriors and endow form to the interiors. 3) The skylight also serves as a window to communicate with nature outside. Through the skylight, people in his buildings are able to perceive the flow of time and enjoy the scenery of the sky. 4) The light that showers through the skylight and adjusted by roof structures produces special atmosphere in his projects. In his interiors, people can experience a somewhat miraculous and sacred feeling with the light from above. 5) The skylight has meaning as a symbol. It symbolize the relationship between the earth and the sky. Also, in religious projects, a skylight provides a symbolic vision of Heaven for Christians. Comparing with recent works presented in our country, which emphasize simple interiors using artificial light, Botta's works suggest another form of design differentiated from the works of our designers in that Botta's works not only take advantage of natural light by using skylights and roof structures but also utilize them as form-creating elements.

• Journal of Digital Contents Society
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• v.9 no.3
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• pp.413-422
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• 2008

On Expressional Feature of by Art Spigelman who won the Pulitzer Prize in 1992, first in the works background of Spigelman, $60{\sim}70's$ the author sends an adolescence the ideological background of the work investigated a periodic situation and the environment where becomes the creation background of <> and researched. Second, in narrative special quality it was researched about fablelic narration, narration of documentary, doublespeak, frame formula configuration. Third, in formal quality, <> being based on Scott McClould's cartoon theories analyzed with structure. Last, <> was investigated in form.structural completion degrees with Spigelman peculiar expressive techniques, photos, informality illustrations, maps that were expressed the realism strongly were analyzed.

• Journal of Digital Convergence
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• v.13 no.1
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• pp.495-502
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• 2015

The main goal of psychological serious game, which is called "SAVE ME, LOVE ME" made on the purpose of sound identity for teenagers is to reach inner awareness through the process of dilemma problem solving by the support of unconditional love. This action game is about how to deal with routine dilemma through the first person narration that teenagers are faced to. Its features are on the metaphorical use of 'A Prodigal Son' in the Bible, one of religious wisdom narratives to heal the psychological stresses which teenagers suffer from. This game is aimed at helping teenagers to build a positive and solid sense of self by fighting against growing threatens to teenager's solid sense of self, by defeating monsters, and by listening to the various stories which game characters tell.

• (The) Research of the performance art and culture
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• no.39
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• pp.669-700
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• 2019

Farmers' band music is a religious ritual in Korea. It is a solemn ritual to exhibit the auspicious holiness of the people to the God. Most of the ritual is accomplished by music. The music of the farmers 'band, in this sense, has its meaning as the expression of holiness by sound. In this paper, I will explore the principle to make various rhythms of farmers' band music, especially focusing on the chaegut (lit. "stroke music"). It is very symbolic because the name of the music shows the strokes of the gong, called jing, in a rhythmic phrase. In this sense, the chaegut is man-made music based on the specific principles in accordance with the strokes of the gong. Among many chaegut rhythms, samchae (lit. "three strokes") to chilchae (lit. "seven strokes") are the main rhythms. They were made after the principle of 'forward with drums, backward with gongs' in Five way procession. It the basic principle of military procession from the early Joseon Dynasty. The procession follows with the sound of the drums and gongs. There was always a principle of "five strokes" to control the procession. The "five strokes" became the basis of the making of chaegut rhythms. The rhythms of the samchae to chilchae are based on the rhythm of samchae. The samchae has three gong strokes in a cycle, which exhibits the chaotic moment with the rhythmic noise. The name of the rhythm exhibits the correspondence of the signifiant, that is the name "three strokes" and the signifié, that is the real three strokes of gongs in music. Other four rhythms has made up from the samchae with half cycles are added in accordance with the strokes of the gongs. In this way, the chaegut shows the principle of "five strokes" in the military procession. The rhythm of ochae jilgut is a mixture of ochae (lit. "five strokes") and jilgut (lit. "road music") which is usually performed on the road to a mountain shrine. The musical structure of ochae jilgut corresponds to the colotomic structure of Southeast Asian music and the 15th-century music of old musical scores. The rhythm of gilgunak chilchae is a mixture of gilgunak (lit. "road military music") and chilchae (lit. "seven strokes"). The rhythmic structure is similar to other regional music, sijo ("short song") of the literati music and norae garak (lit. "some melody") of the shaman music. In sum, the chaegut is very artistic music made from the military procession of the Joseon Dynasty. The name of the rhythm corresponds with the strokes of the gong in a cycle. In this way, the chaegut shows the principle of music-making to exhibit the ritual characteristics of the Korean people.

• Journal of Science of Art and Design
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• v.13 no.1
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• pp.61-86
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• 2008

Buddhism and Buddhist art originated in India, but when they were introduced to different countries, they created an international environment. Buddhism was introduced as cultural package, with written texts, visual images, rituals, and the organization of monasteries. Buddhist art originated in India during the reign of King Asoka and then was developed under the political, intellectual, artistic, religious, social and natural environments of the regions. The stupa and the chaitya halls create monastic environment. The natural environment of the trade routes and caravans in the Central Asian deserts preserved brilliant-colored murals and helped spread tram India to China. When Buddhism and Buddhist art were introduced to China, Korea, and Japan, Buddhism became a part of government institution and social organization. Gigantic statues were carved in caves in mountains for political purposes. The Chinese transformed the stupa into a square pillar and created pagodas with tiled roofs in tower forms. Koreans not only transmitted the Buddhist art from China to Japan, but it also changed it with originality in the iconography of the pensive bodhisattva images and in the architecture of Seoggulam. The official ideology of Neo Confucian philosophy brought the rise of Chan Buddhism. Zen monasteries in Japan created unique environments by establishing the Zen Buddhist garden. to prompt believers to meditate. An important development in Buddhist art is the Esoteric Buddhist art in China and Tibet. This category belongs to the intellectual, religious as well as artistic environments. The Tibetan deities with consorts in their embrace symbolize the union of the god and the devotees. Buddhist art created a unique environment that was spread out to many nations and changed greatly over time.

• Journal of architectural history
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• v.27 no.2
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.