• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.461-469
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• 2021

Houses contain our own characteristics and philosophy. As a Yangban house in the late Joseon Dynasty, the house of Kwon Hee-moon was constructed over 250 years to the present. Therefore, this house can more objectively examine the aesthetic ideals, such as the thoughts and philosophies of the house owners across the generations. The name of Sarang-Chae is Ui-Wang-Seo(嶷汪棲), it shows thoughts and philosophies symbolically. Ui(嶷)·Wang(汪) mean the elements of nature, and Seo(棲) symbolizes living together, It is aesthetics of Nature, aesthetics of Human boundary. Aesthetics of Nature boundary is aesthetics of Ui(嶷)·Wang (汪), so it is clear and fine. Aesthetics of Human boundary is aesthetics of Seo(棲), so it has meditation and purity. As such, the aesthetic ideal of Kwon Hee-moon's house pursues the ideal of life. Through the aesthetic boundary of the house of Kwon Hee-moon, we can understand the aesthetic boundary of Honam Yang-ban House in the Late Chosun Dynasty.

• (The)Study of the Eastern Classic
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• no.34
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• pp.339-362
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• 2009

If we try to define the concept of beauty in the large sense, as Kant and Chaung-tzu all agree, It can not be fixed in the one sense, but whose connotation and denotation should be extended infinitely. In this sense, I would like to say that the beauty is liberty. Aesthetics of Kant is oriented toward subjective and reflexive dimension, while that of Chuang-tzu is oriented toward natural and practical one. The difference between aesthetics of the two philosophers begins from their philosophical methodology. If the transcendental methode which is proper to Kant's philosophy prefers to discriminate and devide everything especially from dichotomic viewpoint by langage. But Chuang-tzu' methode called Za-Mang criticizes such a dichotomic division and langage itself. Even so, the two in the long run agree as to the foundation of beauty. But Kant's liberty is one of will or transcendental, meanwhile that of Chuang-tzu is based on recognize the fact that we are all production of nature. according to Chuang-tzu, in the great beginning, there was non-being. It had neither being nor name. The One originates from it. When things obtain it and come into existence. As the One, Tao is in the excrement and urine. Everything is under the constant flux. All species have originative or moving power. Although the universe is vast, its transformation is uniform. Because all things are one. Vacuity, tranquillity, mellowness, quietness, and taking no action characterize the things of universe at peace and represent the ultimate of Tao and virtue. The material was transformed to be form, form was transformed to become life, and now life has transformed to become death. A basic principle of Chuang-tzu's art is expressed in the phrase "taking off clothes and squatting down bare-backed". The key of Chuang-tzu's aesthetics is to dedicate to the expression of inner spirit instead of physical verisimilitude, and painting should be a spontaneous and instantaneous flow of the brush. Kant's concepts such as "disinterested" and "purposiveness of nature" seem to imply in the long run the unification of nature and human being which is fundament to Chuang-tzu's aesthetics.

• The Journal of the Convergence on Culture Technology
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• v.6 no.3
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• pp.193-204
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• 2020

According to science technology development, information society has progressed rapidly in the 21st century. Our consciousness and tradition have become entangled in the tide of Westernization. Therefore, the education of Chinese characters was neglected, and Chinese poetry literature was naturally neglected. This led to the abundance of material civilization, however, from the mental aspects, the daily life of modern people became insecure. There is a poet who has lived a lonely life of creation of Chinese poetry in this era. He is a Geasan Kwon Seung Geun(1940~) who writes only poem while being friends with nature. His Chinese poems were revealed through life experiences in nature, which is inspiring sympathy. The origin of his theme is nature. The poetry obtained from nature is rustic simple and pure. Therefore His poems have the style and taste of nature. The Chinese poetry literature of Geasan has been embodied the elements of self-interest, self-satisfaction, self-contentment and living in free at his literatue. On its basis, his Chinese literature has aesthetic boundary of remaining aloofness(自然而然的 超然)·rambling talk, living peacfully and play around with leisure·(閒遠物遊的 閑淡)·deviation rhyme of vividly and beautifully(生趣淸遠的 逸韻) The aesthetic boundary of Chinese poetry of Geasan can be seen as having a depth. This is the aesthetic boundary of Chinese poetry written by this generation in the 21st century.

• Proceedings of the Speleological Society Conference
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• 2005.11a
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• pp.18-32
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• 2005

용신작용에 의한 지형변화에서 지하공간속의 요새화기법을 석회동굴에서 찾아볼 수 있듯이, 여러가지 자연현상 중에서 풍화작용을 같은 원인적 현상에 의한 변형을 통하여 오랜 세월속의 지형지물의 변화에서 나마(gnamma/가마솥바위), 타포니(tafoni/벌집바위) 등의 풍화혈(風化穴/weathering pits)과 같은 기이한 지형물들을 만나볼 수 있다, 특히 우리나라는 대륙에 이어진 반도국가로서 해양성기후권의 해안에서의 해식이나 파식 현상으로 인한 해식애와 파식대 및 해식동굴 등 지형물의 특이한 변화현상이 두드러져 나타나 발견되고 있다. 본 논문은 우리나라 곳곳에 분산되어있는 자연속의 여러 가지 변형지물들을 고찰하기 위하여 먼저 풍화작용과 그 풍화물들에 대한 특이한 지형의 성인과 특징 분석을 통하여 현존 상태의 지형미학적 측면을 비교 관찰하고, 자연의 아름다움과 현경의 중요성을 새롭게 인식하면서 우리의 역할과 가치의 의미를 재조명해보는 현지탐사 활동과 자료조사의 일부이다.

• 공원문화
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• s.5
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• pp.6-12
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• 1976

"한구루의 작은나무라도 생물학적으로 소우주적인 원리를 배태하고, 미학적으로는 진.선.미의 표상이 됨으로 국립공원에 있어서 산림의 유기체적 경관은 미시적으로는 생동하는 자연경관의 아미이고, 거시적으로는 대자연의 오묘한 질서와 조화를 이룬다.

• Journal of architectural history
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• v.15 no.4
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• pp.262-267
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• 2006

• The Journal of Natural Sciences
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• v.9 no.1
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• pp.113-129
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• 1997

Postmordern style showed in contemporary fashion is various. Specially, street style begins from teddy boys, mods, hippy, skin head & popular fashion. They are come from mass culture. Mass culture dominated in many ways in modem society. In music, cinema & other plays we can read of youth. Street style includes youth culture about their fear and resistance and their passion. We can see kich in aetheics of street style as it was showed in mass culture. They are as follows. ${\cdot}$ Wit and sympathy expressed in primitivism. ${\cdot}$ Sensuality expressed in erotism like shows in works of Vivian Westwood & Zandra Rhodes. ${\cdot}$ Fantasy expressed cyber & psychidelic fashion.

• Korean Architects
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• s.654
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• pp.28-33
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• 2023

자연과 건축의 관계를 탐닉해 온 아키텍트 마우리시오 페소(Mauricio Pezo)와 소피아 본 에릭사우센(Sofia bon Ellrichshausen), 그리고 안톤 가르시아 아브릴(Anton Garcia-Abril)이 한국을 찾았다. 서울도시건축비엔날레 참여, 메덩골 정원 내 건축물 진행 상황 확인, 홍익대학교 강연 등 바쁜 일정 속에서도 건축 미학과 작품에 대한 이야기를 나누는 시간을 가졌다.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.2
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• pp.1-10
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• 2013

This paper aims to make an aesthetic inquiry into representing modes of wilderness in western films. The western film was the first genre in earnest about natural landscape, covering vast areas of America from the East to the West. It adopted representative modes suited to physical characteristics of landscapes which produced aesthetic characteristics. In western films, wilderness was represented at a distance from the camera lens as a setting and an object of contemplation. In eastern forest landscapes, western films adopted the visual model of Hudson River School's landscape painting which expressed the transcendental sublime. The western semiarid region reproduced the warrior's gaze shot from a high angle, and, in this visual mode, wilderness was expressed as a demonic landscape derived from Burke's definition of the sublime. On one hand, the western desert was represented as a place of hardship shot at a low angle which expressed the vastness, unevenness and limitlessness of the desert owing to the absence of horizon. On the other hand, the mesas of Monument Valley have sublime characteristics of size and time. In western films, they play the role of an emblem by rising from the limitless desert on the horizon. The prospect-refuge relationship, the desire to see without being seen, is discovered in the representative mode of wilderness in western films. In this context, this study hopes to discover the archetype of landscape representation.

• Journal of the Korean Institute of Landscape Architecture
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• v.40 no.2
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• pp.38-48
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• 2012

Since the late 20th century, sustainability is one of the most pressing concerns for the security and well-being of our society when we are witnessing the rapid change in urban landscape patterns. Responding to this issue, the discipline of environmental designs including landscape architecture has also attempted to realize this concept in various ways. The purpose of this study lies in introducing and redefining the meaning of ecological aesthetics as an alternative "sustainable" design theory. This paper theoretically discusses about the role of aesthetics in landscape design and the relationship between landscape and aesthetics to emphasize the importance of ecological aesthetics. Based on extensive literature review and analysis, the study attempts to redefine the characteristics of ecological aesthetics: an emphasis on cognitive process in landscape appreciation, environmentalism, unrestricted from style, and nonnative aesthetics. Having defined the characteristics, this study also finds several design subjects to adapt the concept of ecological aesthetics to actual design practice. Founded on the big idea "make nature visible", the defined subjects are ecological functions, temporality of landscape, and history of landscape, security, and accessibility. Also, this study stresses the importance m the creativity of the design(er) in order to effectively represent these subjects to the public.