• 영어영문학
• /
• 제59권4호
• /
• pp.527-544
• /
• 2013

William Shakespeare's dirge, "The Phoenix and the Turtle," is still a crux in the Shakespearean canon and interpretation. The poem is still believed a dark allegory dealing with some arcane and obscure courtly matters and politics. However, we cannot recover its allegorical significance. This interpretive situation enforces us to read the poem as a self-conscious artwork in terms of its paradoxical language and meta-poetic metaphors. Paradox, as a subspecies of metaphor, challenges categorical and judgmental absolutes, and produces a sense of wonder in reconciling the logically contradictory opposites. In this poem the urn containing the ashes of the phoenix and the turtle is the icon of the mysterious unity of art, born of the wonderful marriage of male and female. Shakespeare's poem demonstrates in itself the magical power of poetic language in transforming an elegy into an epithalamion. The union of the phoenix and the turtle defies the singularity of their respective entity, and at the same time it retains their distinctive particularity of the two-ness. This neo-Platonic mystery of the "married chastity" is a paradox which confounds reason and verifies the poetic truth of imaginative intellect. The marriage of Christian perichoresis is crystallized in the artwork of the urn, which is admired at by posterity, though the marriage was issueless, due to its passing virtue. "The Phoenix and the Turtle" depicts the metaphor-making process and its effect, the poem.

• 미술이론과 현장
• /
• 제16호
• /
• pp.71-103
• /
• 2013

This paper explores the key figure of minjung misul ("the people's art"), Kim Bongjun, and the art collective Dureong in the relationship between 'dialogue' and the dissidents' structural critique of Korea's modernities. During the 1980s' prodemocracy movement, the minjung artists and other dissident intellectuals used the notion of dialogue as metaphor for and allegory of democracy to articulate not only Koreans' experience of modern history, which they saw as "alienating" and "inhumane," but also the discrepancies between Koreans' predicaments and their political aspirations and their working toward the fulfillment of those ideals. Envisioning alternative forms of modernities, Kim Bongjun and other Dureong members paid attention to the fundamental elements of art, which consist of art as a modern institution, as well as the everyday lives of people as the very site of Koreans' modernities. They endeavored to create "art of life," which presumes its being part of people's lives, based on the cultural and spiritual traditions of the agrarian community. They also participated in the national culture movement, the minjung church, and the alternative-life movement to radically envision everyday lives through the indigenous reinterpretation of democratic values. Despite the significant role played by the church mission and its community involvement, its effects on minjung misul have received little attention in the relevant studies. Thus, I consider in particular the minjung church's and the alternative-life movement's confluence of multiple cultural and social constituencies in relation to Kim and the Dureong collective's vision of a new art and community.

• 디자인학연구
• /
• 제12권3호
• /
• pp.143-152
• /
• 1999

일반적으로 미술에서 어떠한 내용을 시각화하는 아이디어는 한 작품의 성공여부에 결정적이라 할 수 있을 만큼 핵심적인 부분이지만 실제로 이 아이디어 발상에는 많은 어려움이 따르기 때문에 본 연구에서는 이러한 시각화 작업을 위한 아이디어 발상에 방향성을 제시해 보고자 하였다. 개개인의 예술적 표현의 자유와 개성이 태동하기 시작하였던 르네상스 시대 이후의 서양미술에서 추상적 개념을 시각화한 내용을 보이는 구상화 중 표현기법 상의 대략 몇 가지의 사례를 분류해보고 그 표현기법이 확연하게 설명이 가능한 경우의 작품들을 발췌하여 소개하고 있다. 표현기법에 따라 상징, 알레고리, 특정양식, 초현실주의 구상기법, 형이상학적 논리의 왜곡, 그리고 상황적 설정으로 나누어 보고 각각의 기법들이 어떠한 방법으로 추상적 개념을 형성하고 전달하고 있는지 구체적 사례들을 설명하고 있다. 특히 이러한 연구가 미흡한 응용예술 분야의 아이디어 발상에 도움이 되었으면 하는 취지의 사례연구이다.

• 한국콘텐츠학회논문지
• /
• 제6권11호
• /
• pp.145-153
• /
• 2006

'색채는 우리의 의식과 상관없이 긍정적 혹은 부정적으로 우리에게 영향을 미치는 에너지이다.' 라고 이텐(Johannes Itten)은 말했다. 우리가 자연에서 보는 색채는 감정에 우선적으로 강하게 작용한다. 이러한 색채의 경험은 우리에게 상징 또는 도상으로 다가오며 인간의 심리를 알레고리로 표현하게 된다. 애니메이션의 색채는 영상매체가 갖는 시각적인 요소이자 중요한 의미작용을 하는 이미지이며 빛의 속성이자 가장 먼저 눈에 들어오는 시지각적 요소이다. 형태, 움직임, 명암 등과 같은 조형요소와 함께 색채는 인간과 인간 주변의 상황을 표현하는 매체로서의 중요한 기능을 한다. 애니메이션에서는 캐릭터의 심리적 변화 상태뿐만 아니라 처한 상황을 암시하기 위하여 색채를 상징적으로 사용한다. 심리적 의미전달은 색채의 상징성을 도상(icon)적으로 표현하게 된다. 따라서 애니메이션의 이미지 표현을 위한 색채는 의미전달을 위한 보편성을 띠게 된다. 본 연구는 색채의 상징적 의미가 작품에 어떻게 반영되었는가에 초점을 맞추었다.

• 조형예술학연구
• /
• 제8권
• /
• pp.95-127
• /
• 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.

• 복식문화연구
• /
• 제18권5호
• /
• pp.1031-1047
• /
• 2010

This study examines the conceptual characteristics of fantasy movies. It also studies the process of socio-cultural changes of the mythical images such as heroes, goddesses and the devil that have often become the centre of fantasy movie characters. This study further examines the features of each character that correspond to specific mythical images. The purpose of this research is to suggest the conceptual and aesthetic characteristics of fantasy reflected in the characters and the costumes of fantasy movies, which were released since the year 2000. The followings are the results of the research: The conceptual characteristics of fantasy reflected in the characters and the costumes of fantasy movies are summarized as representation of reality, allegory and symbols, horror, desire, deconstruction and metamorphosis, otherness and counter-cultural sentiments. The aesthetic characteristics of the costumes of fantasy movies are defined as typicality and symbolism, grotesqueness, sensuality, hybridization, and otherness. These characteristics are very interconnected. The costumes of heroic characters appearing in fantasy movies show strong side of standard while the costumes of the evil characters revealed the limit of dualistic point of worldview centered on West. Heroic characters show realistic and human side that reflects the ethos of the time. Negative characters such as the devil or witches, which were created in human imagination and emotion, become the dynamic force of fantasy movies through their deviant actions. Their clothes, with variety and hybridization, become the source of creativity expected in present society.

• 조형예술학연구
• /
• 제4권
• /
• pp.123-146
• /
• 2002

[ $\lceil$ ]The Life of Pigeons$\rfloor$ consists of seven different canvases without a leading image It contains fragments of disassociated ordinary subjects from a capitalistic and consuming society. In this respect, the text itself attains multiple meanings throughout with inner disharmony, disassociation and relationships of differences. The divided seven images look as if they are connected as one and are connected events that are happening at the same time and in similar places. A liberal interpretation of this work is given to viewers when the seven canvases have both relations and gaps at the same time. $\lceil$The Life of Pigeons$\rfloor$ attempts the viewer's disruption through its middle stratum of meaning structure, which is a device for viewers to rearrange and deeply analyze the seven images. As a result, the artist allows the viewers to get lost in self-contradiction. A fundamental formal structure adopting post-modernism and abandoning modernism is what we can detect with detailed analysis of the work. For instance, changing surface style appears by dividing or putting images in obliquely, furthermore it clearly shows that the main subject is divided in form such as the subject's division into seven spaces. There are three major characteristics. First, the form of the images is divided and composed through oblique and overlapped images. Second, the main content of the subject tends to be scattered. Third, the subjects are interpreted in multiple meanings due to their allegory and symbolism. The inquiry of $\lceil$The Life of Pigeons$\rfloor$ proves that it takes a post artistic spirituality as its basis and its subjects are divided by the differences and surrounding relationships.

• 조형예술학연구
• /
• 제4권
• /
• pp.67-90
• /
• 2002

What is the semantic function of visual image in Contemporary art? This article proposes that representation is semantically still important in post-modernism as well as in modernism. The semantic function of representation has been changed by keeping pace with times. In modernism the 'outer representation' changed to 'inner representation', and in postmodernism the 'inner representation' changed to 'metaphorical representation'. The 'outer representation' means that image indicates a certain object or subject as the classical realism. In this case, the meaning of image is subordinate to an object, and a one-to-one correspond existed between the image and the object. Because this 'outer representation' is focused on an object but subject's intention, the indicative function of meaning is definite and singular. The 'inner representation' means that image exposes the fundamentals or process of an object. In this case, the meaning of image resolves itself into an absolute fundamental, and one-to-many correspond existed between the image and the object. Because this 'inner representation' is focused on essence and substance but an external form, the indicative function of meaning is inclusive and general. The 'metaphorical representation' means that image critically relates social constraint and condition as metaphor and allegory. In this case, the meaning of image is not subordinate to an object and a subject, and the image and the object indicate interactively. Because this 'metaphorical representation' is focused on interaction between subject, object, and interpreter, the indicative function of meaning is differant and ecological. This article focused on the representation because I believe that continuous thinking of totality can be opened by cognitive mapping, even though we never understand the world totally in the chaotic post modern age.

• 과학기술학연구
• /
• 제19권3호
• /
• pp.1-49
• /
• 2019

2000년에 크루첸과 스토머에 의해 제안된 '인류세' 개념은 다수 학문분과에 큰 반향을 일으키고 있다. 21세기 인류(생명)가 대면하고 있는 생태-존재론적 비상상태에 대한 가장 강력한 문제제기인 인류세 담론에 대한 사회이론의 응답의 한 시도로서, 이 연구는 다음의 문제들을 다루고자 한다. 첫째, 인류세 담론의 핵심의제를 인간 행위능력의 행성적 신장과 임박한 파국이라는 관점에서 분석한다. 둘째, 인류세 담론을 들뢰즈와 가타리적 의미의 어셈블리지(문제-어셈블리지)로 이해하기를 제안한다. 셋째, 해밀턴과 차크라바티의 테제들을 분석함으로써, 인류세가 인문, 사회과학에 가져온 충격을 진단한다. 넷째, 발터 벤야민의 '역사의 천사' 이미지를 분석하고, 파국에 내포된 변형적 생성의 가능성을 감수능력, 혹은 페이션시(patiency) 개념을 중심으로 진단한다. 다섯째, 재귀적/성찰적 파국주의 개념을 제시하고, 파국에 대한 새로운 관점을 제안한다.

• 동양고전연구
• /
• 제34호
• /
• pp.113-132
• /
• 2009

본고에서는 고려시대 이규보의 <슬견설(蝨犬說)>을 비롯하여 시기적 순서에 따라 조선 전기에 곽열의 <노인탐슬변(老人探蝨辨)>과 조선 후기에 유신환의 <소유(小喩)>와 허전의 <잡설(雜說)>을 중심으로 '이'가 어떤 의미로 형상화되고 있는지를 살펴보았다. 이규보는 <슬견설>을 통해서 크고 작은 것에서 오는 편견을 버리고 작은 미물들도 큰 동물과 마찬가지로 느끼고 생활한다는 것을 주장하였다. 이규보의 <슬견설>은 크기에서 오는 편견을 극복한 작품임을 규명하였다. 곽열은 <노인탐슬변>에서 몇 십 년 더 인생을 산 사람의 연륜이 중요함을 지적하고, 늙은이의 지혜가 때로는 젊은이보다 낫다는 주장을 하였다. 내용을 분석한 결과 곽열이 노년에 자신의 처지와 심정에 대해 비유적으로 서술한 작품으로 추정하였다. 유신환은 <소유(小喩)>를 통해서 각자의 행동에 대해 나름대로 이해를 해주며 스스로 인식하기를 바라고 있으면서도 그 근본을 잊어서는 안 된다는 것을 역으로 주장하였다. 유신환의 <소유(小喩)>는 봉서자와 동자의 문답을 통해서 인간이 자신의 근본을 잊고 사는 것을 경계한 작품임을 밝혔다. 허전은 <잡설>에서 '이'의 생태를 설명하고, '이'가 사람에게 끼치는 죄가 무엇인지를 서술하였다. <잡설> 후반부에서는 '이'보다 인간이 더 나쁜 존재이고 임금과 간신을 '이'에 비유하여 설명하고 있어 혼탁한 시기에 충신이 없음을 역설적으로 설명하고 있는 작품임을 밝혔다.