• 복식
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• 제57권4호
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• pp.18-29
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• 2007

Since its birth, "Little black dress" that has been prospering and reviving continually for 80 years, is always favored as classical fashion item. This study focuses on how the "Little black dress", regarded as the beginning of the modern fashion, could become an eternal item over a century by analyzing the aesthetical characteristics of it. Thus, we can better understand the modern women and aesthetic value of modern fashion. The precedented studies and literatures are reviewed for recognizing the development of "Little black dress," and the scope of this study is limited only after the year 2000. Also, fashion work collections and various domestic and international fashion magazines are analyzed demonstratively. After the Little Black Dress was born with the bullish black color in the year 2000, the aesthetic characteristics of the newly spotlighted Little Black Dress in the modern fashion are as the following. First is modernism. Modern style of black dress is appeared through simple and moderate expressions such as pursuit of simple line, minimization of decoration and exclusion of accessories. Second is sensuality that emphasizes flashiness of black by gloss or see-through fabric and exposing one's body parts or dress that exposes body's curves not only express women's physical attraction but also show off woman's social status or roles. Third is feminism. Ruffle, ribbon, flowing-like fabric, and rhythmical details express charms of sophisticated and trendy women as well as romantic image of girlish sensibility. Fourth is hybridism. Experimental and creative thinking like designers' unique re-interpretation of "little black dress," fresh view to sexuality, breaking up of the existing principle of clothing compositions give wholly new aesthetic value.

• 디지털융복합연구
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• 제16권1호
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• pp.337-342
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• 2018

금속공예 분야에서 점차 쇠퇴되는 대공작품의 예술적 미적 가치를 연구하기 위해 시작된 본 연구는 디자인 요소인 점, 선, 면, 형을 중심으로 한 조형 표현방법으로 선과 면을 선정하고 이를 금속조형으로 시각화 하였다. 선행연구를 통해 알아본 선과 면의 미적 해석은 생명력 있는 반복적 아름다움으로 정의 되었는데 연구자는 여기에서 더 나아가 반복적이면서도 변화를 느낄 수 있는 조형 작품을 나타내고자 했다. 그 결과 선과 면이 규칙적 반복이 아닌 자연스럽게 점진되는 변화를 통해 어려운 기법이나 고도 기술의 제작 방법 없이도 선과 면의 단순한 변화 속에서 느껴지는 미적 아름다움을 표현할 수 있는 탐구의 대상이 가능함을 알 수 있었다. 또한 쇠퇴해가는 금속조형의 고부가가치 산업으로서의 성장을 예측할 수 있었다. 본 연구를 시작으로 향후 선과 면의 활용이 조형요소로서 매우 다양한 미적표현 방법으로 응용될 수 있는 연구가 계속 되기를 바란다.

• 복식
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• 제63권6호
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• pp.97-112
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• 2013

In this study, physical, social and psychological repression embodied by the body and clothing are referred to instinctual, power and creative desires, respectively, from the point of biological, social and aesthetic views. Desire refers to a behavior to overcome men's imperfections with individual security, sense of belonging and the pursuit of an ideal, which are obtained by living as a social creature. Repression through the body is sub-categorized depending on whether it is temporary or permanent. Repression expressed through clothing is seen through revealing/concealing, contraction/expansion, and deconstruction/ reconstruction. What enables human beings to embrace changes in fashion without fierce resistance or backlash is the changes of formativeness demonstrated by repression through the body and clothing. The aesthetic values drawn from the exhibition of repression and on the body and clothing are categorized into narcissism, fetishism and aestheticism. While narcissism is an instinctive desire grounded on the originality and confidence of the self that results in refusing repression, fetishism is a desire for power that expedites repression in the pursuit of materialistic value or sexual fantasy. Aestheticism is a desire for creativity that symbolizes the body-and-clothing repression in the pursuit of aesthetic idealism. Repression evokes desire, and the pursuit of desire leads to another repression. The aesthetic values of desire for instinct, power and creativity can be substituted with each other for interpretation according to the attitudes of an initiator, a user and a spectator.

• 한국콘텐츠학회논문지
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• 제13권7호
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• pp.16-23
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• 2013

본 논문은 소셜네트워크 시각화의 정보미학적 해석을 통해 소셜네트워크 시각화의 예술적 활용을 분석한다. 초창기 소셜네트워크 시각화는 개인과 집단의 상호관계를 규명하는 사회연결망 분석(Social Network Analysis: SNA)의 한 방법인 '소시오그램(sociogram)'의 형태로 등장했다. 이후 소셜네트워크가 점차 복잡해지면서 다양한 인간 관계망을 분석하는 기술이 등장했다. 초창기 소셜네트워크 시각화는 사회 구조를 측정하기 위한 실용적 목적을 지향했다. 그러나 현재 소셜네트워크 시각화는 정보 기반의 예술적 표현에 이르기까지 다양한 형태로 분화되었다. 본 논문은 이러한 소셜네트워크 시각화의 최근 예술적 활용에 주목하여 정보미학적 접근을 시도하고 예술적 활용 사례를 두 가지 범주로 나눈다. 먼저, 아날로그 기반의 정적인 그래프 시각화 유형을 분석한다. 두 번째는 소셜네트워크 웹 사이트와 텍스트 분석 기술을 연동하여 실시간 디지털 이미지를 생성하는 상호작용성 기반의 시각화 유형을 분석한다. 이러한 방법을 통해 예술과 공학의 융합적 패러다임을 제시하여 기존 예술 연구 영역의 한계를 벗어나고자 한다.

• 한국의상디자인학회지
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• 제15권2호
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• pp.91-107
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• 2013

Aesthetic values reflecting the phases of the time are well represented in the clothing styles in paintings. Especially, modern German romantic artists' ideologies on the essence of nature and life are reflected in the figures of paintings. This paper aims at finding out how the sublime beauty of German romantic clothing styles is represented in the paintings of Caspar David Friedrich. The research is summarized as follows. First, the German romanticism led the modern romanticism and was especially enthusiastic about the sublime beauty of arts. Second, the sublime means the exaltation of passionately soaring souls and has the mysterious transcendence that unpleasant feeling is elevated to pleasant feeling inside men who are so feeble compared with vast nature. Third, the male and female clothing styles in his paintings represent the religious, contemplative, paradoxical, transcendental, liberating sublime beauties of the German romanticism. Accordingly, a study on the sublime beauty of the German romantic clothing styles will renew the interpretation and aesthetic values of early modern clothing.

• 복식문화연구
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• 제9권2호
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• pp.277-294
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• 2001

The purpose of this study is to examine characteristics of symbolism as an important trend of the end of centuries, by comparing the symbolic characteristics from two periods, modern(1880∼1910s) and comtemporary(1990s), based on the typical characteristics of symbolic art by Robert R. Delevoy. Af for the study method, the contents analysis is adopted to present an objective data analysis and interpretation accompanied by theoretical approach through literature survey. Delevoy classifies symbolism into three categories such as mysticism, eroticism, and decorativeness. This study is developed based on the Delevoy's three categories. symbolistic costume reflecting systems of the society and the phases of the times, became to contain all aspects of functional, symbolic, and practical. Especially, the costume I contemporary era adopted a new approach, philosophical factors controling human's sensibility, and a sincere and analytical attitude on progress of technology. This study provide the fact that costume is a part to create aesthetic of self-expression as a field of formative art. Contemporary costume allows vital power for daily life of human by pursuing new aesthetic value, and it expresses inner world of human and moves on future-oriented to regain humanity. The symbolistic characteristics will continue to influence varous aspects of our society and play a main role in shaping the purpose of fashion design in the 21st century.

• 한국HCI학회:학술대회논문집
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• 한국HCI학회 2007년도 학술대회 3부
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• pp.183-188
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• 2007

게임은 데카르트적 좌표(Cartesian coordinates)의 전통을 뒤흔들고 육체와 정신, 이성과 감성, 실재와 가상을 가로지르면서 진화하고 있다. 수많은 철학적 담론을 야기하는 사유의 대상이 되고 있는 게임은 "미학적 기술(Aesthetic Technology)의 철학화(Philosophizing)"로 새롭게 정의될 수 있다. 게임의 메타포적 특성은 철학화하는 게임을 규정하는 중요한 면이다. 메타포(Metaphor)는 '개념의 매핑'(Mapping of the Concept)이며, 분리된 정신과 육체, 내용들을 연결하는 게임 역시 개념의 매핑으로 메타포가 된다. 게임의 메타포적 특성은 몰입(Immersive)과 연결되며 게임 기술의 발달로 개념의 매핑은 '개념의 몰핑'(Morphing of the Concept)으로 나아간다. 게임과 서사 사이의 갈등 또한 철학화 하는 게임의 까다로움을 드러내는 것이다. 게임학(Ludology)과 서사학(Narratology)의 이론적 논쟁에도 불구하고, 게임의 서사와 문학의 서사 사이에는 분명한 존재론적 차이가 있다. 우리는 게임에서 단지 사물이 움직이는 것을 보는 것이 아니라, 우리는 '우리 자체가(우리 스스로가) 움직이기 때문에 움직이는 것들을 보는 것'이기 때문이다. 그러므로 게임의 앵글(보는 방식)은 의미와 행위자가 아니라 '사용과 사용자(Use and User)'로 이동되어야 하며, 이때 서사는 '규칙의 해석(Interpretation)' 과정에서 생기는 잉여물(Surplus)이 된다. 게임은 수적으로 재현되며, 수적 재현을 통해 만들어지는 생산물(Product)은 서사가 아니라 알고리즘(Algorithm)이라는 숨은 규칙을 지닌 데이터베이스(Database)이다.

• 공연문화연구
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• 제41호
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• pp.157-186
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• 2020

한국춤의 표상을 색채라는 의미에서 조명한다. 한국춤의 고유한 색과 빛은 한국예술의 정수이자 한국인의 의식을 투영한다. 그러므로 한국예술, 색과 의미를 분석한다는 것은 한국의 색을 재조명할 수 있는 미학적 해석의 원리를 제공할 수 있다. 이는 한국예술의 근원을 묻고 인문학적 기반으로서 독창적 콘텐츠의 개발 가능성에 주목해야 함을 뜻한다. 색과 삶, 그것이 문화가 되는 한국적 사상과 철학은 한국 예술의 또 다른 재창조적 시야를 위한 뿌리로 남는다. 따라서 한국춤을 인식하는 여러 가지 미적 태도는 다양한 해석의 확대와 함께 예술로서 한국적 정체성의 체계를 확립하는 것이 필요한 때이다.

• 한국실내디자인학회논문집
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• 제21호
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• pp.10-16
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• 1999

Mathematics is considered to the beginning of designing thinking because of the sense of logical order system. In this study, it was regarded the mathematics as the logic and the measurement of design system. as is often the case in history, mathematics, it is regard as conceptual model of architectural though, as aesthetic proportional measure and the mirror of thought. The direction of this study is rather multi-sided approaching to the spatial concept than one-sided plane. It is multi-acceptable way to apply mathematical principle to the pace and to be a flexible one. And boundary of interpretation of the flexibility means potential use-ability, and the strictly meaning of flexibility means that the acception of the various Secession and the Change of space. And the various interpretation of the flexibility only can expressed in the relation of opposite concept: the assembly and the disassembly, the expand and the decease, the open and the close and the construct and the de-construct. Mathematics provide the resonable way in architectural thinking and endow the order as logical organizatiov. Regarding these facts, this research is for making it possible to consider the expression property of interior space combination as the way of understanding the accepting of the changes of the times with the mathematical induction, using the rational method like the mathematical arrangement organizatiov.

• 조형예술학연구
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• 제8권
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• pp.95-127
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• 2005

It's a matter of ontology rather than that of cognition and methodology to discuss a work of art in Gadamer's philosophy. In addition, he emphasizes the cognitive aspect of a work of art instead of comparing forms and contents of them. For that reason, he excludes aesthetic consciousness derived from Kant first and then makes away with Schiller's theory of aesthetic education. For Gadamer, the concept of truth does not mean accord or correspondence. It would rather be an encounter. This encounter is not axed on a specific time, but a continuous and historical one. Basically. a work of art guarantees this kind of an encounter. This encounter is not based on mutual agreement through an objective standard but on recognition with mutual understanding. Therefore, prejudice or tradition should be acknowledged and respected instead of being excluded. We have only to minimize difference between them through conversation. Gadamer's ontology of a work of art is based on such a ground. The function of a work of art is not only simple satisfaction of aesthetic senses but an object of interpretation, that is, a text by presenting a ground of truth through an agreement of situation. This text reveals its meaning in the situation of author-text-reader. The appearance of this meaning is nothing but the birth of truth. Symbol-allegory and classicism show how to express this kind of truth in a work of art. It is true that Gadamer's philosophical hermeneutics cannot be easily applied to interpret a concrete work of art because it just lays emphasis on the process of 'understanding' instead of a detailed analysis on an individual work. For that reason, he was criticized by some people because of this subjectivity of understanding. However, it's meaning could be changed according to the viewpoint on a work of art. There appears various structural approaches on a work of art in contemporary theory of art. Gadamer just asks the basis of such approaches instead of criticizing a specific one Therefore, a practical approach on individual work should be made separately and hermeneutics enriches the meaning of open-ending of each work of art.