• The Journal of the Korea Contents Association
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• v.21 no.7
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• pp.30-44
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• 2021

The study analyzed Sofia Coppola's early films and to study her views about social frames on women. Moreover, the study shows the connection to Coppola's worldview on women in her other films; and . The study also analyzed the cinematography in her films as Coppola did not convey the messages directly. In addition, the study pursues a re-evaluation on , which was a controversial film among critics, and unravels the uncertain open-ending in . Throughout the comparative analysis, the study reveals that the two films have consistent views that do not differ from each other and that it was the progress to the growth of Coppola's worldview. The conclusion of these two films connects to another controversial content in Coppola's next film. Hence, one expects the analysis of these films to provide a better understanding of Sofia Coppola's other films.

• Journal of Korean Philosophical Society
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• v.116
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• pp.389-410
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• 2010

Augustin wurde sozusagen von der Rhetorik zum Christentum bekehrt. Der einstmalige Rhetorikprofessor (bis 386) distanziert sich von seiner $fr{\ddot{u}}heren$ Kunst. Aber er $kn{\ddot{u}}pft$ als Bischof im vierten Buch seiner weniger bekannten Schrift "De doctrina Christiana" (DDC; abgef. 427) wieder an die antike Rhetorik, speziell an Cicero, an. So wird die augustinische $Sp{\ddot{a}}tschrift$ $f{\ddot{u}}r$ eine antike Rhetorik in christlicher Verwendung gehalten. Es stellt nun die Frage, was Augustin zur $R{\ddot{u}}ckkehr$ zu seiner $fr{\ddot{u}}heren$ Kunst bewegte. Neuere Forschungen sehen in Augustins Werk eine Grundlage der mittelalterlichen Predigttheorie oder einen $blo{\ss}en$ Versuch, die Rhetorik vom Makel des Sophistischen zu befreien. Gewiss ist seine Einstellung zur "leeren Beredsamkeit" der Sophistik eindeutig, aber dies war eine Haltung, die letztlich von allen seinen christlichen Zeitgenossen geteilt wurde und folglich eines geringen Beweises bedurfte. Die Aufmerksamkeit, die Augustins $sp{\ddot{a}}terem$ Einfluss und seiner Ablehnung der Zweiten Sophistik geschenkt wird, kann den Blick $tr{\ddot{u}}ben$ $f{\ddot{u}}r$ seine Rolle bei der $L{\ddot{o}}sung$ eines christlichen Dilemmas aus dem vierten Jahrhundert. Augustin sah die Gefahren einer entgegengesetzten rhetorischen $H{\ddot{a}}resie$. Die $S{\ddot{u}}nde$ des Sophisten besteht darin, dass er die Notwendigkeit des Inhalts verneint und glaubt, nur die forma alleine sei $w{\ddot{u}}nschenswert$. Der gegenteilige Fehler, dem Geschichtsschreiber der Rhetorik niemals einen Namen gegeben haben, beruht auf dem Glauben, dass derjenige, der im Besitz der Wahrheit ist, auch ipso facto in der Lage ist, die Wahrheit anderen zu ${\ddot{u}}bermitteln$. Es handelt sich um eine $ausschlie{\ss}liche$ $Abh{\ddot{a}}ngigkeit$ von der materia. Augustin erkannte eine Gefahr und benutzte DDC dazu, eine Verbindung von Inhalt und Form in der christlichen Predigt voranzutreiben. Nur wenn man daher das Buch als einen Teil der $gro{\ss}en$ Debatte des vierten Jahrhunderts ansieht, tritt seine historische Bedeutung klar hervor. Der Leser ist beeindruckt davon, dass der Autor darauf insistiert, es sei eine Torheit, dem Feind ein $n{\ddot{u}}tzliches$ Instrument zu ${\ddot{u}}berlassen$. Augustin $erkl{\ddot{a}}rt$, dass die Kunst der Beredsamkeit rege in Gebrauch genommen und nicht kurzerhand abgelehnt werden solle, weil sie mit dem Makel des Heidentums behaftet sei. Kurz gesagt, geplant ist das vierte Buch von DDC als eine ratio eloquentiae Christianae.

• Journal of Korean Classical Literature and Education
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• no.16
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• pp.207-235
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• 2008

This study investigated the formation of communication education which is based on the contemporary language education. Concretely I watched chronologically the proportion of culture element and behavior element, its change, and the contents of writing education. To achieve this, I took the ancient Greek language education as the main materials. The sophists are right if we think only the empirical world, because of the changeability of external world and the relativity of sense. On the other hand, Platon emphasized the ability of abstract thought which is inherent in the human inside. But today's education only emphasizes the 'expression' which came from the Platonic thought. So students fills their devastated inside with arbitrary idea in this history-forgotten social circumstance. It is very beneficial to make subject have some cultural studies and to enhance the sensation on the world through the writing of representation because these can be good to the growth of subject. It is our-not as educator but as a predecessor of human being-duty to set the catalogue of cultural studies of this age and to make students feel the fundamental harmony and the beauty of the world.

• The Research Journal of the Costume Culture
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• v.30 no.4
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• pp.513-528
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• 2022

The purpose of this study is to understand the concept of zero-waste design and to apply Sophia Vyzoviti's folding techniques to develop a zero-waste fashion design method that contributes to sustainable fashion design. In this study, we explore the method and characteristics of zero-waste fashion design based on the concept of folding described in Sophia Vyzoviti's book on folding techniques. Using the autonomy of Sophia Vyzoviti's folding technique, four changeable folding fashion designs were developed and produced, demonstrating zero-waste fashion design. The results were as follows. First, the development of fashion designs using Sophia Vyzoviti's folding techniques enabled the development and production of free and creative zero-waste fashion designs that were three-dimensional, continuous, fluid, and full of potential. Second, the production of zero-waste patterns was further developed into a transformable fashion design that can be used with geometric patterns. These folding techniques produced a fashion design method that could transform one piece of clothing, demonstration the potential for maintenance of creativity using a zero-waste design based on these folding techniques. Third, the double-faced fabric, Neoprene, was chosen as an appropriate material as it emphasizes the depth of folding with application of two colors and its cotton/polyester blend that is suitable for folding.

• Journal of Korean Philosophical Society
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• no.116
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• pp.251-281
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• 2017

The Parmenidean tradition of logos which previous researches fail to fully appreciate has three dimensions of reality-knowledge-discourse. Parmenides is not just an ontologist, as the traditional view emphasizes, but also an epistemologist, as the revisionist view begins to emphasize, and, at the same time, a meta-discourser, as those two established views fail to embrace. In order to reach the third view which fully grasps such a dynamic and integrated feature of Parmenides, we should closely pay attention to the organic interconnectedness of three discourse parts of truth-doxa-proem, especially the significance of proem and meta-discourse. In the Eleatic tradition of discourse, the figure who clearly appreciated and further developed such an authentic feature of Parmenides' discourse is not, as one might easily expect, one of the second-generation Eleatics, but Gorgias who has commonly been positioned at the opposite side of Eleatism. This paper investigates how he actually both innovated and succeeded the Parmenidean tradition of logos; especially, it characterizes his discourse as an antilogy(antilogia) from within the tradition: as a 'devil' advocate' who complemented and completed Parmenidean persuasion by positing the Parmenidean tradition of logos as an arena of a huge intellectual discipline and cultivation, offering himself as a sparring partner to it, and bringing up an antilogy. In the process of this antilogy he performed in his rhetorical speeches such as the Encomium of Helen and the Defense of Palamedes he experimented and examined a possibility of persuasion operating independently from truth, which, however, is not merely sacrificing truth in favor of persuasiveness and probability (to eikos) as Plato criticized mainly focussing on his 'philosophical' writing On not-being. Rather, it was an 'opposition for opposition's sake' and serious play which purported to provide balance and flexibility to contemporary intellectual society which had too much inclined towards truth and knowledge and become stiff and to put weight on the opposite side of mainstream. It is wholly our eranos (i.e. our share of contribution) to summon and examine such sophistic tradition for the sake of the task of our times, not for the sake of Plato's task, that we should build up a healthy culture of discourse where we can share serious play.