• Journal of Science and Technology Studies
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• v.19 no.2
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• pp.169-206
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• 2019

This article seeks to explore new relationships and ethics of human and technology by analyzing a cultural imaginary produced by artificial intelligence. Drawing on theoretical reflections of the Feminist Scientific and Technological Studies which understand science and technology as the matter of care(Puig de la Bellacas, 2011), this paper focuses on the fact that artificial intelligence and robots materialize cultural imaginary such as autonomy. This autonomy, defined as the capacity to adapt to a new environment through self-learning, is accepted as a way to conceptualize an authentic human or an ideal subject. However, this article argues that artificial intelligence is mediated by and dependent on invisible human labor and complex material devices, suggesting that such autonomy is close to fiction. The recent growth of the so-called 'assistant technology' shows that it is differentially visualizing the care work of both machines and humans. Technology and its cultural imaginary hide the care work of human workers and actively visualize the one of the machine. And they make autonomy and agency ideal humanness, leaving disabled bodies and dependency as unworthy. Artificial intelligence and its cultural imaginary negate the value of disabled bodies while idealizing abled-bodies, and result in eliminating the real relationship between man and technology as mutually dependent beings. In conclusion, the author argues that the technology we need is not the one to exclude the non-typical bodies and care work of others, but the one to include them as they are. This technology responsibly empathizes marginalized beings and encourages solidarity between fragile beings. Inspired by an art performance of artist Sue Austin, the author finally comes up with and suggests 'artificial intelligence in wheelchair' as an alternative figuration for the currently dominant 'autonomous artificial intelligence'.

• Cartoon and Animation Studies
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• s.26
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• pp.79-108
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• 2012

This thesis is on the purpose of seeking for the possibility of a mechanism in interpreting, analyzing and criticizing cartoons which are applied to the concept of "the gaze" based on "the otherness of vision", which states a pluralistic visual world. It proves that cartoons are in line with other art works that are the subject to "lack and desire"; the gaze, greets reality and acts as an important criterion of analyzing and criticizing the trend in contemporary art, in which the cartoon expresses the gaze in harmony within its work of art. In this thesis, the artist, Kang Doh-ha structuralized ambiguous and difficult forms of art as he has cumulated experimental minds by working in an indie cartoon plane for a long period of time. Among his works of art, he identified the "invisible world" through his piece "Kubrik". Therefore, he represented: a metaphor and a metonymy, an ambiguously situational expression, an intentional and emotional error, the structure of individuality and integration, and finally tension beyond its meaning through use of 'the gaze' that is both the cause and the subject of a desire in the visible world which Lacan academized when he interpreted and analyzed "Kubrik". The concept of the gaze can be used in a variety of ways to display one another's presence in relation each character, revealing a spot of lack by staring back at readers or audiences and furthermore, to analyze and criticize the hidden side of the art piece by critics. The most important details are the artist's gaze, which is seen in the eyes of the analysis and also his or her criticism of the cartoon, which functions as a metaphoric screen in which the subject himself or herself betrays the law of desires thus enabling the violent and cruel reality to be masked and indulged in plays. This will serve as an element that will lead into an art as well as control the degradation to just a piece of enjoyment with the cartoon remaining only within the visual world.

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.503-514
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• 2016

The starting point of this study is an examination of the vital role of terrestrial broadcasting in Korean society, where ethnic minorities have increasingly become visible. Korean terrestrial broadcasters' mandate emphasises the broadcaster's responsibility to represent and reflect the range of public opinion and experiences beyond class, age, ethnicity and ideological orientation. The main purpose of this study is to visually examine the means through which terrestrial broadcasting generates discourses of We-ness and Otherness at times of change in the Korean society. The study focuses on prime-time broadcasting news programmes' visual representations of migrants and ethnic minorities.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.4
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• pp.124-139
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• 2015

Unlike other mountains in Korea, Seoul Namsan(南山), which is one of the landmarks that represent the country's capital city, is perceived as a city park. This article aims to study the process that Namsan became a park and the transformation of its place in Korean Emperor and Japanese colonial period. The serial changes in Namsan, in early modern era, mean that is associated with the colonial urbanization and the rule of space by Japan. The stages of Waeseongdae Park(倭城臺公園), Gyeongseong Park(京城公園) and Hanyang Park(漢陽公園) under the leadership of Japan, due to the extension of Japan's power, Namsan has became the park. Here, the park has become a strategic tool of other's occupying Hanseongbu(漢城府), a capital city. The process that Namsan became a park dose not mean making the space for recreation and rest, but is an excuse for using the land. Since then, Namsan's parks barely fulfilled its original function as park as it was transformed into a shrine, Gyeongseong Jinjya(京城神社), for Japanese warriors or was incurred upon by Joseon Singung(朝鮮神宮), which was established as a facility to govern Korea, sometimes is gradually and sometimes is mercilessly. The fact, transplantation of Japanese culture and replacement as ruler space, is another aspect of occupying and govern place. In other words, while the process that Namsan became a park is the way of establishing Japanese force, the transformation of its place show a colonial rule as an aspect of space. Meanwhile, in spite of transformation to shrine, Namsan became accepted as a park for a long time, because of the forest of Namsan. Japan managed forest as a sacred place. It is also a result of the Japanese rule of space.

• Korean journal of communication and information
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• v.52
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• pp.90-110
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• 2010

This study problematizes the youth‘s politico-cultural process of identification as becoming in the context of candle demonstration in Seoul, 2008. We examine their ethical subjectivity, communicative subjectivity and political subjectivity based on our analysis of depth interviews of teenage activists in the candle demonstrations. It is suggested that instead of naming the teens as the historical consequence of so-called 386 generation, or social product in the neo-liberal economic and educational conditions, we need to understand the complexities and dynamics of the youth’s practice of identity politics: subjective pain and anxiety in daily life, creation and sharing of pleasure and fun of peer group comunication are mixed into the pursuit of justice in their social activation of generation/gender politics.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.12 s.159
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• pp.1737-1746
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• 2006

The purpose of this study is to present a concrete image of the ideal beauty as shown in era preceding 1945 that effects the shaping of our aesthetic values; by analyzing its characteristics through the covers of women's magazines of that period, this research aims to promote the understanding of beauty of the human body. The scope of my research extends throughout the collection of women's magazines stored in the National Library and the Korea Magazine Information Center. The gathered research materials are: 5 kinds of Shin-Yeo-Sung (신여성), 51 kinds Yeo-Sung(여성) and 30 kinds of Ga-Jung-Ji-Woo(가정지우). The result of the research could be summarized as the followings. Before the 1920's in response to the violent opening, there was a trend of sticking to the traditional standard. In the 1920's, the prevalent images of women were meek and fragile. Japanese standard of beauty was explicitly indicated. In the 1930s, as Western movies started to be shown to the general public, western features were idealized and furthermore intelligence was required as a further condition. In the 1940s, preparation of the war led to encouragement of images of motherhood and natural beauty, and resistant to this trend led to pseudoclassicism.

• Korean journal of communication and information
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• v.39
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• pp.473-505
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• 2007

Advertising is regarded as one of media's most proficient instruments of reflecting changing society. It represents the channel through which globalization and consumption culture have spread into everyday life. This study explores the significance and representations of multi-culturalism in contemporary television commercials. For the purpose, the social and historical meanings of the term 'multi-culturalism', generated inside and outside Korea, are discussed. A series of text analysis are followed, focusing on the representation of non-Korean models in terms of ethnicity and race. The result shows that the advertising is the instrument utilized in creating the relationship between multi-culturalism and racialism, which is called 'strategic multi-culturalism'. This strategy commonly happens in today's commercial advertising such as information/telecommunication, real estate/branded apartment complex, and bank/finance market. Despite the increasing number of multi-cultural commercials in the past decade, multi-culturalism in Korean society has not yet fully articulated.

• 기호학연구
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• no.57
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• pp.177-210
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• 2018

This study, approaching through view of Lacan and Althusser, is focused on conflicts and struggles concerning anniversaries in our society. August 15, Korean War, March 1 and Provisional Government are selected as subjects of the study, examining aspects of commemorative Struggle and changing process to those subjects. Means of the study are used through theories of Lacan and Althusser.The result of the study is analyzed that commemorative Struggle set up a starting point as the early modernization in the late 19th century. In other words, influence of modernization, which has been built up with a high hand though Japanese occupation, caused trauma and cracks. And this has been generated social conflicts, joining with ideology and fantasy. Converged point of this is Anniversary. If Anniversary and commemorative Struggle were inevitable to be existed as a phenomenon about social memory in the past, willpower heading to future should be reviewed through those days, to fill cracks of the society, not to return to the splitting past.

• Journal of the Korean Geographical Society
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• v.51 no.6
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• pp.799-817
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• 2016

This article aims to reveal the ways in which a "space of difference" is produced and interpret the space as a heterotopic space, drawing the case of Filipino elderly care-givers in Israel. The in-betweens and temporariness of the migrants'experiences in the Israeli society lead to the creation of a heterotopic space. Paying attention to their particular life rhythm as live-in care-givers, namely weekdays-workplace and weekend-flat, this article explores how the migrant care-givers build their own society through a variety of spatial practices and multiple social relations based on the flat. In making the flat a perfect form of a lifestyle for their own, the migrants inscribe their presence in the flat in unique ways for different purposes, in a way different to that which surrounds it. However, the structure of flat not only signifies the migrants' marginality but also reflects the challenging position. The flat has functions in relation to all other space that remains, even if such connection often creates effects of contrast and difference. In this light, the flat is not merely an alienated and circumscibed exotic migrant enclave but a heterotopic space which is dynamically constructed in relation to other sites in the wider societal order.