• Journal of Popular Narrative
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• v.26 no.1
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• pp.103-132
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• 2020

By analyzing the characteristics and meaning of dystopia in Korean juvenile science fiction, this study aims to search for the principles of juvenile literature responding to the contradictions of scientific technologism in collusion with state capitalism, and to consider its limitations and significance. This study focuses on the juvenile science fiction in which children or teenagers fight against system dystopia functioning as a setting of the story. System dystopia consists of 'fake utopia' and 'concentration camps' holding those excluded from this 'fake utopia'. Young people whose right to life are violated under the system dystopia escape from concentration camps and fight against political power. We don't have many novels that have focused on environmental dystopia, but a nomadic subject is found in works set on Earth after environmental pollution or nuclear explosion. In short, juvenile dystopia science fiction deepens the contradictions of the hierarchical society based on scientific technologism, criticizing the repressive, material-oriented and differential educational realities of our society. They hope that children or teenagers will act as a resistance that sees through the deception and hypocrisy of the social system. These works are significant in that they expose the biopolitics strategy of political power in collusion with industrial capitalism and induce us to reflect on it. However, it seems to be the limit of humanism to equate human life with nature and to warn of dangers of technology, machinery, and material civilization as the counterpart. This paper has the significance of taking a general survey of juvenile dystopia science fiction since the 2000s, and revealing the writers' perception of scientific technologism and its limitations.

• Journal of the Society of Cosmetic Scientists of Korea
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• v.25 no.3
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• pp.101-122
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• 1999

The history of make-up can go back to the beginning of human being and it can’t be separated from women’s life. The change of history and women's position have given make-up different form and meanings. So make-up becomes another text which can read social·cultural specialty. This study has tried to find out make-up as women culture for women have experienced make-up in a specific situation for a long time and a suit of make-up experience from self-retrospect and made an open channel for women and this paper checked out the possibility of alternative make-up culture. This research used new audience theory of cultural studies which is used for communication study and studied active meaning-construction process and its resistance pleasure. This study saw women as independent subjects not passive victims and how make-up has been different meanings in women’s life. And what pleasure is made and how the way of resistance made constructed in the regulation of make-up.

• The Journal of the Korea Contents Association
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• v.16 no.12
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• pp.233-243
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• 2016

The movie offers a chance to observe the social signifier and the sensitivity of audiences who feel sympathy with the tragic history of crown prince Sado. While watching the movie, the audience halts between ideas whether to go back to "primary ego", or to play the unconscious hypocrisy or the ingrained social behavior which is to resolve the internal conflicts while they face two contrary opinions; one is the obedient subject to obey fatherness, as a symbol of historic value and convention in a society, and the other is the resistant body to break the bond of convention. The audience may feel some ambivalent feelings of the moral values between the paternal authority and the existential philosophical value of 'self'. This study will observe the audience's response of Sado toward the moral norms of the society when they face the signifier of father in the movie with experience the conflict between their resistant ego and madness. Also the study will discuss that the social landscape such as norms, order, and legal system is ever-changing and open to be subverted by the future even though audience hope that the present moral value with which we are content ever-last.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.421-430
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• 2023

Humans before modern society were concerned about "what kind of being the humans are." Human beings who have gone through this age of thinking incorporate their existence into capitalism. Marx (Karl Heinrich Marx; 1818~1883) asks 'what kind of job do you live in?' After that, we get into the modern society, in which human beings ask themselves questions about the hidden existence of the subject of desire. A hidden being is an existence concealed by language. We will diagnose this as language labor and develop a critical mind. We are both the subject of language and those of language labor. Jacques Lacan(Jacques Lacan;1901~1981)'s psychoanalysis pays attention to the subject who escapes from the labor of language. In the remaining place of language labor, there are invisible ethics. In this text, we'd like to reveal the hidden meaning of the subject who resists the labor of language.

• Journal of Korean Philosophical Society
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• v.144
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• pp.141-166
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• 2017

Adorno's most important criticism in popular movement is the identity of revolutionary leaders and followers. The identification process has three characteristics. The first characteristic is to create a sense of solidarity within the group by creating an image more real than the antagonist and ensuring the distinction between the enemy and the comrades. Individual entities that resist the mass created by the sense of solidarity disappear, and only the subject identified with the group exists. The second characteristic is to present an optimistic utopia, which makes the public believe that salvation comes from transcendent values. This mass movement also leads to criticism of other groups or people who are deemed off-limits to their own solidarity. The third characteristic is that the public, whose individual subject disappears through the narcissism-based public hypnotic state, is identified with the conductors, and forces other subjects to hypnotize themselves. The purpose of this paper is to examine how Adorno criticizes the fascist violence of mass movements and analyze what this suggests about the task of mass movements.

• Journal of the Korean association of regional geographers
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• v.16 no.4
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• pp.355-368
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• 2010

This study is to make a framework of newly interpretating the dynamic change of regional or local landscape rapidly occurred after the establishment of the nation state and capitalistic system. The basic concepts of making an interpretative framework are power, subjectivity, and performativity. The framework of closely interrelating the three concepts developed in the near future will be applied to the interpretation of variety of (de)centralized landscapes in regions or locals. A centralized political power under the nation state has destroyed or marginalized the historically developed landscapes, traditional culture, and subjects' values in regions or locals by the political implementation of the nation state, the establishment of national identity, a centralized economic development, and so on. The landscapes produced by the political power of the nation state can take a role as a cause of conflicts in regions or locals in terms of a historical perspective. Landscapes are being made by various subjects, and the produced landscapes also positively or negatively will influence the emotion, cognition, and behavior of the subjects particularly in a performative perspective. The dynamics interrelation between subjects and landscapes has been disguised or marginalized by reason/rationality, totality/collectivity, the separation between reason and emotion mainly made by modernism, the nation state, a capitalistic system. The interrelation between landscapes and subjects is especially emphasized on people's resistibility and creativity. Lastly, landscape is not a concept given as a priori or (re)presented objectively. It is not also a material or an object independently existed from a subject's emotion and cognition. It should be interpreted through a performative relation with subjects. Performativity will take an active role of combining the materiality of landscape, power, and subjectivity. It is also important to understand the active role of landscapes.

• SUVANNABHUMI
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• v.3 no.2
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• pp.31-77
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• 2011

식민지하 동남아 천년왕국 운동에 대한 오늘날의 해석들은 그 주체인 농민들을 식민주의를 개념화하고 저항하는 동기와 조건 그리고 상징을 제공하는 토착 지식의 전수자로 간주한다. 종말론과 저항에 대한 관심의 대부분은 농민연구나 지역연구 학자들로부터 유래하며, 이들은 봉기에 대한 과거의 묘사들이 토착의 정신세계를 간과했거나 국가이념을 저항세력들의 결집원리로 과대 포장한 것에 주의를 기울인다. 천년왕국 봉기에 관한 글들에서 제공하는 해석들은 동남아 신념 체계에 관한 독립적인 관점을 제공할 뿐만 아니라, 인식론적 측면에서 식민지국가들을 이와 같은 전통에서 단절시키고 있다. 영국 식민지하에서 최대의 농민반란인 서야쌍 봉기(1930-1932)는 오늘날 이와 같은 천년왕국 운동의 정수를 보여주는 사례로 간주된다. 학자들은 수천 명의 농민들로 하여금 버마인의 권위를 되찾고, 불교를 회복시키며, 식민통치로 인해 낳은 사회-경제적 부조리를 일소시킬 그들의 왕으로 믿게 만든 한 농부의 흥미로운 이야기를 묘사하고 있다. 일련의 반란이 미신에 의해 추동되었다고 간주한 식민지 관찰자들과는 달리 이후의 역사가들은 그 반란이 불교를 재건하고 태평성대로 인도할 미래부처인 미륵불의 현신에 대한 믿음의 표현이라고 해석했다. 이러한 학자들에게 서야쌍 봉기는 어떻게 동남아 사람들의 감수성이 식민지의 사회-경제적 압력 속에서도 지속되었으며, 상좌불교의 예언이 토착의 문화적 토양에 얼마나 깊이 내재해 있는지를 말해주는 사례였다. 경험적 관점에서 본 글은 서야쌍 봉기의 근원을 재해석함으로써 천년왕국 봉기에 관한 글들이 대부분 식민지적 문서화 작업과 종교를 과장되고 세속화된 화술로 믿게 하려고 지역연구자들의 산물임을 밝히고 있다. 개념적 관점에서 본고는 버마에서 일어난 천년왕국 운동의 역사적 구성에 대한 식민주의의 역할을 보다 면밀히 관찰하였다. 또한 식민지법, 학문, 그리고 식민지하 버마 농촌에서 발생한 종교적 저항에 대한 우리들의 이해를 상호 연결하는 인식론적 관계를 탐구했다. 그리하여 본고는 천년왕국 해석이 이 시기에 공존했던 다른 유형의 불교정치적 형태를 어떻게 왜곡했는가를 밝히고 있다.

• Journal of the Korean Society of Costume
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• v.51 no.8
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• pp.123-139
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• 2001

본고는 공간, 시간, 계급, 종교 등 하위문화 텍스트의 병행인용 즉 상호텍스트성(intertextuality)을 통해, 20세기 대중 문화의 상징 마돈나 뮤직 비디오와 공연 등의 인체, 의상, 이미지 등에 나타난 포스트모던 정체성을 연구함으로써, 현대 미디어 문화를 관통하는 주체적 여성 정체성과 미적 주관성을 이해하고자한다. 첫째, 상호공간텍스트성 복식은 스패니쉬룩. 태국룩. 게이샤룩, 테크노펑크룩, 테크노 카우걸룩 등의 동서양의 지리적 소외감을 통해 비권위적 다양한 시선을 제시함으로써, 다국적 자본주의와 함께 확장된 미적 체험을 하게 한다.; 둘째, 상호시간텍스트성 복식은 중세 엠파이어 드레스, 18세기 로코코시대의 robe'a la francaise, 미래적 제 3의 종 룩 등 동시적 몽환적 이미지를 통해 유희적 유토피아를 지향하였다.; 셋째, 상호계급텍스트성 복식은 그라피티룩, 펑크룩, 키치룩, 먼로 룩, 보깅(voguing), 에비타 룩 등 상하류층, 하위문화, 빈부, 권력의 유무를 병행인용하여, 좋은/나쁜 취향, 창녀/성녀 이분법을 해체하고 반부르조아적 저항과 물질주의를 찬양하는 탈계급적, 양면적 정체성을 구축하였다. ; 넷째, 상호종교텍스트성 복식은 상징적 가부장인 카톨릭교 텍스트를 인용하여 펑키크리스찬 룩, 에로틱 크리스찬 룩 등의 선/악, 신성성/관능성, 미추, 정숙성/비정숙성의 이분법, 비장미를 해체함으로써 예술의 자율성, 무의식이 강조된 쾌락주의적, 반권위주의적 정체성을 주장한다. 섹슈얼리티에 있어, 시선, 권력, 쾌락의 주체가 됨으로써, 미적 범주에 있어 선악, 미추, 정숙성과 비정숙성의 이분법을 해체함으로써, 유동적 자아를 구성한 마돈나 의상의 포스트모던 정체성은 여성에게 확대된 가능성을 제공하며 내부로부터 해체된 열린 복식을 지향한다.

• The Journal of Korean Philosophical History
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• no.52
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• pp.213-241
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• 2017

The systematic research on the Joseon history under Japanese imperialism in the 1920s, including that of the Joseon History Compilation Committee, was one of the stratagems that Japan employed to perpetuate the colonization of Joseon. The 'renovation of national traits', one of the three cultural measures taken by Japanese imperialism after the 1919 Independence Movement, was an attempt to degrade Joseon's nationality as extraneous, dependent, factional, and uncivilized. Against this, Koreans tried to create their own tradition that could prove Joseon's uniqueness and independence. The purpose of their study on ancient history, which became animated in the 1920s, was not to escape from the reality of Joseon into the idealized past, but to construct the history of Korean people anew. In this context, Dangun could refer to cultural identity as the communal origin of the nation, and this invented identity could lead to the healing of the injured subject. An Hwak's attempt was part of this efforts to call out myth as history. He suggests that Joseon's national traits are superior even to the Western civilization in several ways, and his vast plan to set up Joseon's cultural uniqueness and identity as history of universal civilization bore fruit in the History of Joseon Civilization. With cultural research for figuring out Joseon's national peculiarity and identity and historiography for revealing Joseon's national potential, he makes it possible for people to imagine various agents in the Joseon's past as belonging to a single nation with an identical history. Through his study on Joseon, he fought back the Japanese colonial view of history and tried to exalt national consciousness. Asserting independent and rational individuals as agency of civilization and culture though firm in the national perspective, he eventually went a way quite different from that of Japanese history of culture.

• The Journal of the Convergence on Culture Technology
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• v.7 no.4
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• pp.75-83
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• 2021

This study will analyze the meaning of the signifiant, which occupies an absolute position in Lacanian psychoanalysis, and will prove the slip of meaning and signification that are accompanied together at the same time when the signifiant was utter through the subject. By directly citing the part where Lacan explained signification in his seminars and Écrits, I would like to examine how signifiant is carried out in everyday conversation. In addition, the dialogue that takes place in our discourse has the purposefulness and groundless purposelessness of the signifiant. Understanding this purpose is the core part that Lacanian psychoanalysis aims to pursue, and it discovers the cracks of the hidden meaning in the relationship between the signifiant and the signifiant connected to the next, presenting that the signifiant which arouses unrelenting fantasy of the subject is the practical ruler of body and mind. This thesis is aimed to present the above points mentioned above, and as an alternative to overcome the limitations of the signifiant, the ruler in discourse, this study would like to suggest the autonomy as a subject resisting against "Where it was, I must come into being," pursued by Lacan psychoanalysis.