• Journal of the Daesoon Academy of Sciences
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• v.22
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• pp.277-316
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• 2014

Many ideas which have appear in human history ought to be fruits of the relevant time, however they sometimes reveal new meaning. Daesoon idea is like that, and anarchism also has been resurgent today according to the demand of the time. Both ideas aim at an ideal society. They are not codes of conduct by specific ideology, but are the spirit of resistance against all kinds of oppression, i.e. which began from human nature. Anarchism refuses intellectual revolution theory or idea, but it wants only the life of human nature. Therefore, in spite of the diversity of its historic type, anarchism is in the same discussion as idealism e.g. religion, politics, etc. which have seek the essence of human life. Daesoon idea, as well, begins from religious idealism, it kindles the same discussion as anarchism. Particularly, anarchism is receiving attention with its spirituality of the new century. If so, it will be a critical help for the development of Daesoon idea to consider such newness through a conversation with anarchism. A comparison between Daesoon idea and anarchism is mainly a conversation about the ideology of ideal society. The researcher intended to investigate the viewpoint of anarchism in terms of comparing its personality, society and nation with Daesun idea, though it was not easy work since the ideological genealogy of anarchism is various. Both of them have a mental attitude, i.e. 'essential resistance', on the basis of such introspection. The spirit of resistance is an essence of man and the right of resistance is a basic human rights that insist the dignity of man. When the right of resistance reaches the essence of human life, it becomes an ideal thought and religion. Also, the ideal can be finally realized when the spirit of resistance becomes the power of practice by actualizing it as the right of resistance.

• Korean Institute of Interior Design Journal
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• no.18
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• pp.110-116
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• 1999

인류의 역사가 시작된 이후, 인간의 창조는 자연의 모방이라는 큰 울타리 안에서 이루어져 왔다. 신의 작품이 위대한 자연이라면, 인간의 작품은 극히 단순한 그것의 모방에 불과한 것인데, 인간은 인간의 제한된 두뇌 활동으로 이해하기가 불가능한 복잡한 자연을 인식하기 위하여 단순화(simplification)라는 방법을 사용하여 왔다. 이 과정에서 기하학(geometry)은 극도로 발전하게 되며, 인간의 자연 인식을 위한 보편적인 수단으로 자리잡게 된다. 중요한 사실은 기하학이 수단으로서 뿐만 아니라 인간에 의한 창조의 목표로서 위치하게 되었다는 사실이다. 즉 기하학은 자연의 모방이전에 이미 인간의 상상력을 지배해왔고, 그것은 가장 보편적인 창조원리가 되어왔다는 점이다. 그러나 최근의 과학과 기술의 발전, 특히 컴퓨터 기술의 발전으로 그 복잡한 자연은 단순화의 과정을 거치지 않은 복잡한(complex) 상태로 인간에게 이해되어지기 시작했다. 그중 하나가 19세기에 시작된 복잡성(chaos)이론인데 실내공간의 디자인에 있어서도 이러한 자연의 복잡성(complexity)이 새로운 창조 원리로서 자리잡게 되었다. 대표적인 실내 공간 다지이너로서 Nigel Coats를 꼽을 수 가 있는데 그의 무정부적인 (anarchism) 디자인 성향은 자연에서 발견될 수 있는 특징중의 하나라고 할 수 있다. 그가 추구한 복잡성(complexity)은 일본의 동경과 같은 고 밀도(high density)의 적극적 소비 도시(active consuming city)에서 발견되는 지극히 인간적인 도시생활을 만들기 위한 software의 제작이며, 이는 자연이라는 신의 창조물에 근접한 모방이 된다. 본 연구는 Nigel Coats의 작품에서 발견될 수 있는 이러한 무정부주의적 성향이 어떻게 자연의 본질적인 복잡한 (complex) 모습과 관련이 되는가를 통하여 현대 실내디자인의 새로운 방향이 이 시대의 과학적 발견에 따른 복잡성(complexity)과 유관함을 보여준다.

• Journal of the Korean Society of Clothing and Textiles
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• v.11 no.2 s.24
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• pp.69-89
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• 1987

The objective of this paper was to identify the general concept of subculture; to assess the symbolism of youth subculture style, such as Teds in the 40's, Mods in the 50's, Skinheads and Hippies in the 60's, and Punks in the 80's, giving an inspiration to many high fashion designers. The data were collected from eye-wittness reports, interviews, magazines such as Vogue, The Face, and The Sunday Times, postcards, and photos taken by authors. Youth subcultures were symbolized as 1) a social protest and disaffection against social class and racism, 2) an expression of shock value for nihilism, anarchism, and vandalism, 3) a meaningful sexual fetishism concerning gender confusion, and 4) an emotion of rage, fear, and alienation among working class youth. One cultural form in a subculture is its 'style.' Costumes, appearances, and accessories such as hair style, make-up, and jewellery were playing an important role in forming a subcultural style. The symbolism of youth subculture was well depicted on their clothing styles, which had influences on Zandra Rhodes's, Body Maps', and Hyper and Hyper's fashion design.

• Journal of the Korean Geographical Society
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• v.50 no.4
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• pp.431-449
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• 2015

Philosophical roots and discussion frames of neoliberalism are very heterogeneous and approaches to neoliberalism including anarchism, post-neoliberalism also take diverse stances. Even if neoliberalism is losing legitimacy and stability through the global financial crisis, 2008, spatial perspective is becoming more and more important as neoliberalism constantly evolve with creating immense variations. Especially, urban space has become strategically crucial arenas as spatio-temporal strategies and generative nodes for reproduction of neoliberalism. Urban enclosure plays a key role in the specific process of neoliberal urbanization as a kind of capitalist formal and real subsumption. Contemporary capitalism continuously has been sustaining the accumulation by dispossession based on urban enclosure through reshaping the primitive accumulation mechanism. These enclosures are embodied by the change of public use concept from public ownership to economic benefits and public-private taking for private capital. Urban enclosure promotes reification deepening the separation and alienation of workers from the means of production and survival, and interdiction from free place appropriation, transformation of urban economy to patrimonial forms. Also it is pervasive in a daily life space and everyday experience in the city, and private tangled social rules dominate public space and the publicity of space.

• Cross-Cultural Studies
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• v.42
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• pp.7-22
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• 2016

Since the Taoyuanming of Confucius an Arcadia (Taohuayuan), utopia imagined in China has continued to this day. Such utopian imagination has been shaped by a variety of literary texts. These works depict the human desires and frustrations that form the utopian imagination. Typically, an Arcadia (Taohuayuan) has been recognized as a symbol of East Asian utopia. An Arcadia (Taohuayuan) anarchism is the utopian character of this small country, based on sensitization of the Lao strong. An Arcadia (Taohuayuan) world ruling class does not exist. But Confucius thought a utopian world is possible to imagine on the premise of 'Virtuous Policy' (德治). By the late Qing Dynasty (淸末), Kangyouwei (康有爲) had written and presented a utopia realized through the system of the "East-West stand." The literary text on utopia information in continued to experiment with implementation of the 'imagined' in the literature as "reality" of everyday life, immediately following the 1911 revolution in the People's Republic of China. As an Avant garde writer, Gefei's "Renmiantaohua" was influenced by the reflexive nature of the report on the point of the experiment. Gefei's "Renmiantaohua" has been rated as an outstanding work depicting the implementation process and the frustration of the utopian imagination. He is an inspiration to vanguard artists who focus on the desire and the frustration of the utopian imagination through the "Renmiantaohua" myths and stories that are comparable to the Sijipuseu story, which in itself perpetuates utopia in literature. In this paper, we explored the trails to implementation of a utopian imagination that has persisted since the ancient Chinese in current literary text. An Arcadia (Taohuayuan) of Confucius and Taoyuanming accompanied Gefei in the 21st century in describing the process of desire and frustration to realize utopia through a variety of traditional shape figures among other favorites. The author interprets those frustrations and desires of the human life course as just utopian imagination.