• The Korean Publising Journal, Monthly
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• s.307
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• pp.24-25
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• 2001

• The Research Journal of the Costume Culture
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• v.12 no.5
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• pp.845-858
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• 2004

The purpose of this study is to identify the association of military looks with fascist aesthetics and to infer various aesthetic values of fascism expressed in military looks. The research method is documentary studies through the literature and academic papers, and examined masters' and doctors' theses, domestic and overseas books and fashion magazines, photographs and materials collected from the Internet. The facism expressed in military looks is as follows: First, nationalism, reflecting the current ideology of rebellion, appeals to the original national sentiment of the masses. Second, temptation implies that fascism tempts the mass using the nature of charisma rather than by force and, by doing so, accumulates mighty power without military force. Third, mythology is utilizing images and symbols of great appeal to people for absolute power beyond the concept of time. In order to express power for the effusion of emotional energy through the vision for realities and the magical power of images. Fourth, barbarism is always harbored in the conflict and confrontation of interests among ideas, economies, religions and classes on the other side of contemporary civilized society.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.127-170
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• 2012

The primary concerns of this thesis simply stems from the curiosity of how the playwright Kim Jihoon lookouts a peculiar change of our spiritual, physical world. His lately work, , deals with a tribe of mixed blood who are either not shared by, or excluded from a national system, putting the writer's emphasis on some hints that informs us his outlook on the world. And these hints summon the following doubts. What is the significance of constituting a national community in this age, particularly in the time when the end of national people is frequently being referred? In strengthening national compositions, can the national identity be a pivotal element and central mechanism? Can the identity be able to exercise the hegemonic functions containing the political rights of decisions? Does the identity still dominate the various collective bodies such as genders, races, regions, professions, generations and classes etc? Finally, as the manifests, can the national identity be a desirable alternative that may cease both confusions and disorders evoked by the collision of heterogeneity? To find the answer, the study starts from a search for the origin of the complexities immanent in the mixed blood. The terror syndrome and the ambiguous identity, both residing outside the border of normality, will characterise the origin. Then I will focus both on the tribe's desperation itself and their present hope, in order. A myth of creating a country, making history and nationalism, all these are converged in their resistant ideology. This thesis ends with no clear conclusion, and yet suggesting the three presumptions the text insinuates: nomadism, a new barbarism, and the heterogeneity that awaits for our re-reading, and hoping that the three will lead the 'being-to-come' of the tribe, as an alternative of their future.

• Journal of Broadcast Engineering
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• v.24 no.5
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• pp.836-848
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• 2019

This paper aims at providing a critical view over the cybernetics theory especially of first generation on which the artificial intelligence heavily depends nowadays. There has been a commonly accepted thought that the conception of artificial intelligence could not has been possible without being influenced by N. Wiener's cybernetic feedback based information system. Despite the founder of contemporary cybernetics' ethical concerns in order to avoid an increasing entropy phenomena(social violence, economic misery, wars) produced through a negative dynamics of the western modernity regarded as the most advanced form of humanism. In this civilizationally changing atmosphere, the newly born cybernetic technology was thus firmly believed as an antidote to these vices deeply rooted in humanism itself. But cybernetics has been turned out to be a self-organizing, self-controlling mechanical system that entails the possibility of telegraphing human brain (which are transformed into patterns) through the uploading of human brain neurons digitalized by the artificial intelligence embedded into computing technology. On this background emerges posthuman (or posthumanism) movement of which concepts have been theorized mainly by its ardent apostles like N. K. Hayles, Neil Bedington, Laurent Alexandre, Donna J. Haraway. The converging of NBIC Technologies leading to the opening of a much more digitalizing society has served as a catalyst to promote the posthuman representations and different narratives especially in the contemporary visual arts as well as in the study of humanities including philosophy and fictional literature. Once Bruno Latour wrote "Modernity is often defined in terms of humanism, either as a way of saluting the birth of 'man' or as a way of announcing his death. But this habit is itself modern, because it remains asymmetrical. It overlooks the simultaneous birth of 'nonhumaniy' - things, or objects, or beasts, - and the equally strange beginning of a crossed-out God, relegated to the sidelines."4) These highly suggestive ideas enable us to better understand what kind of human beings would emerge following the dazzlingly accelerating advancement of artificial intelligence technology. We wonder whether or not this newly born humankind would become essentially Homo Artificialis as a neuronal man stripping off his biological apparatus. However due to this unprecedented situation humans should deal with enormous challenges involving ethical, metaphysical, existential implications on their life.