• (The)Study of the Eastern Classic
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• no.66
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• pp.75-101
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• 2017

Cifu(辭賦) is a style that has been pointed out to many people because of Shin Heum Family's literary skills. I focused on this point and outlined Shin Heum Family's Cifu, and searched the literary through the works in which Guiqulai(歸去來) consciousness appeared. Shin Heum and his family members wrote many Cifu works, which were mainly in the form of Gufu(古賦). And many of them revealed personal emotions, such as melancholy. Especially they formed Guiqulai consciousness by taking personal suffering as their nourishments, and it was expressed in Cifu. The feature of Shin Heum Family's Cifu works is that the shape of Guiqulai consciousness is remarkable. There was a political ordeals on the base of such a consciousness. It was literally shaped through various methods.

• The Journal of the Convergence on Culture Technology
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• v.5 no.3
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• pp.85-92
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• 2019

Yun Dong - ju's poetry and his representations are used in various visual and dramatic media. According to its medium and genre characteristics, Yoon Dong - ju's representations and his poems are selected and changed. It is also the process of reading what the text is trying to convey to the public through a single person. In this study, Yoon Dong - joo's poetry was compared with other poetry of poetry. Particularly, the discussion was focused on the creative actor . If the creative drama is transmitting the feelings of Yoon Dong-ju through the city, the film conveys the poem of Yoon Dong-ju. Gamuplays are more restrictive than the movies because of their genre. As a result, the emotional expressions of the characters are more intense, the progress of the narrative is also dramatic, and the aspect of Yun Dong - ju, a poem illuminated by the movie and the drama, also differs. If the film aims to portray poet Yoon Dong-ju as a genuine literary youth, the creative poet reinterprets Yun's poetry as having a meaning of resistance.

• The Journal of the Convergence on Culture Technology
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• v.9 no.2
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• pp.367-372
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• 2023

This study analyzed the use of scriptwriting and hologram technology for storytelling in the production of locally-centered cultural and artistic content. The musical <WolhwaJeon>, produced in the Gangneung area, was examined as a case study. The process of creating the script for the performance was used to establish the self-identity of the character "carp" and the stage visualization of the folktale "Yeonhwa." Furthermore, the use of hologram technology to actualize the inner expressions of the characters, deliver information, enhance spatiality, and visualize fantasy elements was examined. Through this approach, educational information about local folktales was provided to the local residents, and their pride in their region was heightened. This locally-centered content requires continuous development in a modern society that pursues cultural diversity, and future research is needed to produce and develop traditional and cultural content in other regions.

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.79-88
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• 2014

Vampilov, who is not well known as a playwright in domestic, is acknowledged comparable to Anton Chekhov in Russia. This paper was planed in order to promote a unsatisfied study until now in domestic for works by Vampilov and studied a part of composing play to put on the stage for , a drama written by Vampilov. This paper, originated from a viewpoint that actor have to complete the final text of the play for audiences to read depending on the drama and based on work features and characters of Vampilov, established an analysis scheme according to segments of unit actions for actions of Sarafanov, the character of the play, in order to achieve a purpose under suggested situation at the drama and focused on completing purposes per units individually. We have analyzed Sarafanov and his actions referring patterns and probabilities of the characters in the other works by Vampiov and regarded it as the important item together with logical basis of actions. Lyric and humanism emphasizing works by Vampilov, affected by Anton Chekhov and Nikolai Vasilevich Gogol, are acknowledged as realistic descriptions using contingency and a play within a play outstandingly and emphasized an importance of human relation. We have selected as a primary way to compose action text that audiences would read on the stage and used it as the method to design action of the characters in order to activate natural good of Sarafanov and general absurdities that human, does creative works, never give up purposes of ideal life.

• 한국HCI학회:학술대회논문집
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• 2008.02b
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• pp.364-369
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• 2008

이 연구는 정보와 지식을 효과적으로 시각화하기 위해 만들어진 개념적 맵(Conceptual map)들의 종류와 그 특성과 차이점을 분석하고 활용 방안으로서 디지털 스토리텔링으로의 적용 가능성과 방법에 대한 연구이다. 사회현상에 존재하는 다양한 정보에서 사용자가 원하는 정보를 검색하고 조직하기 위해 다이어그램, 그래프, 맵 등 정보시각화를 통한 여러 방법들이 사용되고 있다. 특히 이 중에서 맵을 이용한 시각화에 주목하는 이유는 수많은 정보와 지식을 기반으로 만들어진 개념적 지도가 정보와 지식을 표현해 줄 뿐만 아니라, 이들 사이의 관계를 조직해주는 데에도 효율적으로 사용되고 있기 때문이다. 이러한 정보시각화는 대량의 정보 속에서 사용자들이 찾고자 하는 정보를 빠르고 용이하게 찾을 수 있도록 도와준다. 또한, 일련의 스토리 라인을 갖고 있는 책의 시각화의 경우 등장인물과 그들 주변에서 일어나는 사건들의 관계를 형상화할 수 있다. 이러한 과정을 통해 만들어진 개념적 맵에서는 개개인이 알고 있는 이야기와 그에 관한 정보를 다른 사람들과 의사소통하며 그 정보와 지식들이 확장될 수도 있어, 이는 지식시각화의 좋은 활용사례가 될 수 있을 것이다. 본 연구에서는 대표적인 개념적 맵의 세 가지 종류인 개념맵(Concept map), 지식맵(Knowledge map), 토픽맵(Topic map)의 정의와 특성들을 살펴보고, 각각의 구성요소의 차이점을 비교하여 시각화 방법론을 제안하였다. 또한, 각 맵의 특성과 차이점을 이용해 루이스 캐롤(Lewis Carroll)의 <이상한 나라의 엘리스>의 이야기 요소들을 각각의 개념적 맵들로 구성해봄으로써, 그 효과를 확인해보았다. 스토리텔링을 개념적 맵을 이용하여 표현할 경우, 사용자들은 스토리텔링을 효과적으로 접근할 수 있으며, 이러한 분석은 개념적 맵을 제작할 때 가이드라인으로 활용될 수 있을 것이다.

• Journal of the Korea Convergence Society
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• v.9 no.4
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• pp.127-135
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• 2018

Men are ambivalent since they have good and evil at the same time. To concretize this evil further, men created symbolic icons of evil with formative elements by giving shape to it. Thus, this researcher would investigate and analyze the concept of evil and the formativeness appearing when the essence of humans' evil is expressed as symbolic icons. For this purpose, items for the classification of formativeness were constructed, and questionnaires were prepared to draw the results of an analysis as follows. As for the type of composition, symbolic icons of evil were expressed by pictures or signs, rather than letters. The objects of expression were characters and animals in myths. As for the layout, most were expressed in a radial shape. As for the method of description, most were in the forms of simplicity and complexity, and as for the outer form, most were circles. It was noted that the symbolic icons in which items with these types of composition had high scores, were drawn, used and developed in formative relations with each other.

• Journal of Korea Entertainment Industry Association
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• v.13 no.8
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• pp.255-266
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• 2019

This paper examines the ink on paper technique that is being used in the animation works by the Canadian filmmaker Michēle Cournoyner from the National Film Board of Canada. It also discusses how in her animated film "Soif"(2013) this technique has been applied to compose the narrative significance and symbols through the use of metamorphosis as a form of artistic expression. Cournoyner had used the ink of paper technique as a means to abandon realistic representations of movement, and in "Soif" through expressive use of metamorphosis, portrayed changes of images in character and object not through chronological order of narrative flow, but through the body of the female character, which had been represented by the improvisation of the ink on paper technique in order to express the surrealistic and unconscious state of mind in animation. Also, the use of Surrealist automatism had been incorporated to evoke the film towards a form of abstract and metaphysical expression, which in terms of expression and technique connects with the character in the animation to give emphasis to its relevancy with the subject matter of the work.

• 기호학연구
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• no.54
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• pp.119-145
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• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• (The)Study of the Eastern Classic
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• no.48
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• pp.41-63
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• 2012

This research paper is aims to study the Zhu Xi school of Neo-Confucianism culture based on the Sosu seowon. Also This research paper is to discuss study and scholars correlation the Sosu seowon. The Sosu seowon is mainly made up of the Zhu Xi school of Neo-Confucianism development. The Sosu seowon was the cradle of scholars and bureaucrats. Scholars who study of orthodox Neo-Confucianism in the our country was respected academic spirit of An Whyang in the study of orthodox Neo-Confucianism. An Whyang is symbolic existence of the Sosu seowon. He knew well the importance of learning. He was the person to represent the Sosu seowon. Toegye and Sinje are handed down to the fundamental principle brought in on the orthodox Neo-Confucianism caused by An Whyang. This research paper is to based upon on academic spirit of An Whyang in the study of orthodox Neo-Confucianism. Scholars who study of orthodox Neo-Confucianism thought that the nation's happiness made appointment to a competent person learned the orthodox Neo-Confucianism caused by An Whyang related to the Humanism education.

• Journal of Korean Classical Literature and Education
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• no.39
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• pp.67-97
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• 2018

The purpose of this paper is to clarify that the difference between past and present response to the same folktales relates to other cultural contexts. This is part of the research to explore the methodology of folktale education for intergenerational communication. This paper compares the reaction on a storytelling site from the past to with current college students' impressions. On the older site, the storyteller and audience sympathized with the characters of . Additionally, they were pleased with the conclusion that the characters would get a new family. However, university students thought that the characters of was incompetent. University students evaluated their success as depending on other people, accidentally obtained. Such a difference was closely related to the culture of the group intervening when understanding the folktale. In the past culture, empathy, interdependence, and unity were considered important values. Meanwhile, the new-generation culture emphasized the individual's free will and rights, diligence, and honesty. As a result, due to differences in cultural context, university students distorted , and communication with past generations was also broken. In this paper, we study the folktale education methodology that helps communication between generations. this paper proposes that It is more suitable to tile the story instead of for university students. That is because resembles the cultural context of university students. At the same time, it has the same problem as .