• 제목/요약/키워드: Asceticism

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2000년대 패션에 표현된 미니멀리즘과 맥시멀리즘의 비교 미학적 연구 (A Comparative Study on Minimalism and Maximalism in the 2000s Fashion)

  • 박은경
    • 복식
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    • 제62권8호
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    • pp.100-117
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    • 2012
  • This research aims to study comparatively on the aesthetic characteristics of minimalism and maximalism in the 2000s fashion, based on the previous studies in art and design. For this purpose, literature survey and demonstrative analysis of fashion collection photographs were performed. The scope of this research is from 2000 to 2010. The results are as follows: First, the formativeness of minimalism fashion in the 2000s is analyzed as understatement, simplicity, non decorativeness. The internal meanings are reduction, purity, asceticism, transcendence and practicality. Second, the formativeness of maximalism fashion in the 2000s is analyzed as enlargement, fusion, decorativeness, luxury and avant-garde. The internal meanings are pluralism, open mind, sensibility, fun and materialism. Third, minimalism and maximalism fashion in the 2000s are opposite when compared to each other. While minimalism pursues the nature of human being by ascetic approach, maximalism does it by immersing in human affairs. Within the spectrum of these two opposing ends, there are different degrees of expressions. Also these two trends fuse with other styles. As these trends express and pursue the nature of human being, they are expected to exist incessantly in the future.

Jean Paul Gaultier 작품에 나타난 외적 해체경향 (The External Deconstruction Trend Expressed in the Works of Jean Paul Gaultier)

  • 최영옥
    • 한국의류산업학회지
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    • 제4권4호
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    • pp.327-338
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    • 2002
  • The analysis and examination of this study are focussed on the external deconstruction trend expressed in the works of Jean Paul Gaultier. The external deconstruction is a way of expression faithful to the literal meaning of 'deconstruction' and is the applied case of exposure, destruction, poverty, and decomposition as they are. The method and scope of this study are from 1980's to present, and the followings are the results of this examination focussed on the various literature of philosophy, aesthetics and literary criticism, and the domestic and foreign fashion journals. The exposure phenomena through the deconstruction expressed repeatedly in the works of Gaultier deconstructed the fixed idea of 'the inner wear should be worn inside the outer wear' and at the same time denied the dichotomical interpretation of the exposure and suppression, the traditional beauty and decadent beauty, the chastity and unchastity, the asceticism and sexuality, and obscured the notion of the inner wear and outer wear. The destructive deconstruction expressed in the works of Jean Paul Gaultier introduced the elements such as hippy, punk, and kitsch, slashed before making dresses, crumpled unseemly like wastepaper, or made dresses with textures like paper scraps, and through destroying textures, yielded shock effects and tension. Poverty, through borrowing from the outwardly poor-looking elements of design, i.e. the patch work, decolor, dye, fading, fringing, incompletion, and handmadeness, liberated dresses and their ornaments from the outside. The traditional dresses were dresses having certain forms with formative beauty, but Gaultier disassembled dresses and raised questions about the logic of dresses themselves.

현대 패션에서 나타난 블랙의 미의식에 관한 연구 - 20세기 후반을 중심으로 - (A Study on the Aesthetic Consciousness of Black on Contemporary Fashion - Concentrating on the Late Twentieth Century -)

  • 송명희;조규화
    • 패션비즈니스
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    • 제1권1호
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    • pp.110-126
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    • 1997
  • This dissertation intended to investigate the black color as a fashion color of the late 20th century and the aesthetic consciousness of black fashion. Black usually expressed a negative meaning, and was regarded as a color for a mourning and a sacred dress in western culture. There found several periods of black trend specially after 14th century. Black was considered as a traditional color of men's fashion since Dandyism. By the effect of art d co fashion, the perception toward black changed to a new beauty in 20th century. There continuously found a lot of aspects of black fashion in the late 20th century. In the high fashion, popularity of black, could be seen at five different look and style : The era of line alphabet, pantaloons suit style, folklore style, mannish look and unconstructive design by Japanese, and in street fashion, it showed at four different style and fashion: Beat style, mods and rockers style, punk fashion and fetish fashion. The aesthetic consciousness of black fashion at the late 20th century mentioned above should be summarized as follows. : Minimalism, dandyism, nihilism, asceticism, eroticism. In 1990s, the black appeared under the retro mood, and it should be regarded specially as one fashion trend of inclination of simplicity. Black should be called the representative color of 20th century fashion with the reason of containing the most of aesthetic consciousness in modern fashion.

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환경 친화적 관점에 기초한 현대 가구의 Minimalism적 고찰 (Study of Minimalism of Contemporary Furniture Based on Environment-fiendly Aspect)

  • 문선옥;김종만
    • 한국가구학회지
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    • 제13권1호
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    • pp.71-83
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    • 2002
  • This study was carried out to develop colored-wood furniture using veneer, small-round log and fiberboard to protect forest resources through the study of minimalism. which advocates the environmental issue inherent to contemporary furniture in the postmodern era. Based on the historical and theoretical context of minimalism closely related to the environmental protection, this study suggested the technical way how to produce the environment-friendly furniture with the least use of valuable and natural log. Finally, the color-wooden furniture was developed based on the asceticism, simplification, and repetition of the minimalism in a trend of contemporary furniture design. By soaking a veneer, Psuedotsuga menziesii and small-round log, Pinus densiflora into a very-diluted organic dye, the environment-friendly and colored-wood furniture could be created in harmony with contemporary interior space, which has showed various colors such as yellow, blue, red, and green with a pastel tone. The spring wood of the colored softwood was deeply stained, while the summer wood was lightly done. By utilizing such valueless used woods which have been little in furniture production, it was possible to decrease the consumption of precious raw log such as zelkova, ebony, rose, maple, cherry, mahogany and so on. Thus, it became obvious to be able for contemporary furniture designers to produce beautiful furniture with dyed fiberboard and small-round logs pregnant with minimalism.

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섭식장애를 위한 낮병원 프로그램 개발에 관한 연구 (The Study for Development of Day Hospital Program of Eating Disorders)

  • 공성숙
    • 대한간호학회지
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    • 제34권1호
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    • pp.25-34
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    • 2004
  • Purpose: The purpose of this study was to develop the day hospital program for Korean eating disorders patients and to examine the effect of the day hospital program on improving frequency of binging and purging, eating disorders symptoms, self-esteem, and depression. Method: The subjects were 24 binge eaters visited at eating disorders clinic 'M'. They participated in a modified day hospital program based on the Toronto Day Hospital Program. All subjects completed the Eating Disorders Inventory(EDI)-2, Rosenberg Self-Eesteem Scale, Beck Depression Inventory(BDI) at pre and post intervention, and recorded daily food records. Results: In paired t-test analysis, frequency of binging and purging, self-esteem, depression, and 11 sub-scales of EDI-2(drive for thinness, bulimia, body dissatisfaction, ineffectiveness, interoceptive awareness, perfectionism, interpersonal distrust, maturity fear, asceticism, impulse regulation, social insecurity) were significantly improved after treatment. Conclusion: The results of this study suggest that the day hospital program for Korean eating disorders patients may be an effective initial approach to overcoming various eating disorders symptoms. Further studies should investigate longer term outcome data using a larger sample.

한국인의 백의풍속(白衣風俗)에 내재된 미의식 (The Aesthetic Consciousness Latent in the Korean People's White Clothes Customs)

  • 김은경;김영인
    • 복식
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    • 제56권7호
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    • pp.1-17
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    • 2006
  • This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

조망경관의 맥락으로 본 망해사와 진봉산의 장소성 (The Sense of Place of Manghae-temple and Mt. Jinbong through Viewing Context)

  • 노재현;신상섭
    • 한국조경학회지
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    • 제35권3호
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    • pp.71-81
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    • 2007
  • This study focused on the one and only temple of on the coastline of the West Sea, Kimje's Manghae Temple and Mt. Jinbong. The purpose of this study was to research the unique sense of place of the area by researching the location and view that clearly shapes the identity of the landscape. The following are the results. 1. The cultural landscape of Manghae Temple and the natural landscape of Mt. Jinbong have characteristics which take in the coastline and skyline, respectively. Specifically, from the existential vertical-horizontal images of "sky - land - Mt. Jinbong" and "moon - cloud - sea", an ascending reflection of the landscape surroundings can be found. 2. The "Sea - Manghae temple - Mt. Jinbong - sky" is the representation of the moderate 'inside-space' which belongs to the particular landscape area and which also shows the topophilia to Manghae Temple. Through this kind of interpretation, the sense of place of Manghae Temple and Mt. Jinbong reveals an intra-structure of an Imaging Landscape implying harmony and moderation, which is a unified organization of the surrounding phenomena(Temple and Mountain) and the essence (the doctrine of Buddhism) that matches Jin-muk's asceticism and lifestyle. 3. While the cultural landscape of Manghae Temple has a strong religious reference, the natural landscape Mt. Jinbong emphasizes the geography of the landscape. In other words, the motivating factor of Manghae Temple is a metaphorical sense of place such as through the "prospect of the sea" or "the Western Sea Paradise" and Mt. Jinbong, the landmark of the Kimje-Mankyung Plains and the focal point of the West Sea sunset, is highlighted as a simile for this sense of place. 4. Keeping this sense of place and territory respectively and showing the. bond with the sense of place which develops rhythmically and continuously, Manghae Temple and Mt. Jinbong are sublimated into a unified intra-structure, which reflects the Imaging landscape characteristics of "Mt. Jinbong, a focal point of the Mankyung Plains facing the West Sea" and "Manghae Temple, looking out to sea".

현대 패션에 나타난 블랙드레스의 이미지에 관한 연구 (The Study about Black Dress Image of Mordern Fashion)

  • 김기례;채금석
    • 한국의류학회지
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    • 제28권8호
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    • pp.1076-1087
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    • 2004
  • The purpose of the study is to give new aesthetic values of black dress one of the important items in contemporary women's fashion. Through the work, to give the new aesthetic characteristics that women really needed can be found. This study was processed by fashion books and articles, literal material with fashion photos which were related fashion trend from 1920 to the present. The results are as follows: In early 20th century, the black dress, which had simple form pursuing function like little black dress. In the middle of the 20th century, elegance and minimalism was represented by black dress, expressed erotic images together with see-through fabrics. In the end of the 20th century, body conscious style of black dress expressed sensual images of women. Modem black dress has design characteristics of the form: simple, close, exposure type and of the materials: matte, transparent and dazzling etc. Simple type emphasizes feminine elegance, while close type and exposure type disclose woman body curve to express erotic images. Matte materials made black dress express feminine elegance while transparent materials and dazzling materials made black dress express erotic and sensual beauty. The aesthetic characteristics of black dress were as followings: Sensualism expresses sexual attractiveness of women-close type and exposure type black dress and see-through materials and dazzling materials made black dress. Simplicity of extreme decoration effects are expressed through black dress having temperate and simple form. Femineity expresses traditional femineity to emphasize chaste, modest and elegant women images-the black dress, which is made of simple form, velvet and satin materials. Modernism combines black colour, which is called modem colour, with simplicity and function factors and pursues simple form. Ascetic practice controls mental and physical desire of the individuals, simple form without decoration covering up woman body and box type silhouette of black dress. Therefore, the study on image of the black dress, which have made appearance at modern fashion, is thought to help develop fashion trends and design, through which modern women express themselves and their beauty.

'가난한 연극, 가난한 미술' - 그로토프스키 연극이론과 아르테 포베라 ("Poor Theatre, Poor Art" - Jerzy Grotowsky's Play and Arte Povera)

  • 강영주
    • 미술이론과 현장
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    • 제5호
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    • pp.109-133
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    • 2007
  • What a concept of theatricality in modern art became more controversial is through a review "art and object-hood" on Michael Fried's minimal art, as having been already known broadly. As he had been concerned, the art following the minimalism is accepting as the very important elements such as the introduction of temporality, the stage in the exhibition space, and the audience's positive participation, enough to be no exaggeration to say that it was involved in almost all the theatricality. Particularly even in the installation art and the environment art, which have substantially positioned since the 1970s, the space is staged, and the audience's participation is greatly highlighted due to the temporal character and the site-specific in works. In such way, the theatricality in art work is today regarded as one of the most important elements. In this context, it is thought to have significance to examine theatricality, which is shown in the works of Arte Povera artists, who had been active energetically between 1967-1971. That is because the name of this group itself is what was borrowed from "Poor Theatre" in Jerzy Grotowski, who is a play director and theorist coming from Poland, and because of having many common points in the aspect of content and form. It reveals that the art called Arte Povera is sharing many critical minds in the face of commanding the field called a play and other media. Grotowski's theatre theory is very close to the theory and substance in Arte Povera in a sense that liberates a play, which was locked in literature, above all, renews the relationship between stage and seat and between actor and audience, and pursues a human being's change in consciousness through this. That is because Arte Povera also emphasizes the communication with the audience through appealing to a human being's perception and through the direct and living method, not the objective art concept of centering on the work. In addition, the poor play or poor art all has tendency that denies a system, which relies upon economic and cultural system, and seeks for what is anti-cultural, elemental, and fundamental. It is very similar even in a sense that focuses on the exploration process itself rather than the result, excludes the transcendental concept, and attaches importance to empiricism. However, Arte Povera accepts contradictoriness and complexity, and suggests eclecticism and tolerance, thereby being basically the nomadic art and the art difficult to be captured constitutively. On the other hand, there is difference in a sense that the poor play is characterized by purity, asceticism, seriousness, and solemnity. If so, which significance does this theatricality, which was introduced to art, ultimately have? As all the arts desire to be revealed with invisible things beyond the visual thing, theatricality comes to play a very important role at this time. If all the artists and audiences today came to acquire actual or virtual freedom much more, that can be said to be a point attributable to that art relied upon diverse conditions in a play.

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크리스티나 로제티의 『모드』 : 빅토리아 시대 시인의 자기 단념과 자기표현 (Christina Rossetti's Maude : Self-Abnegation and Self-Expression of a Victorian Poet)

  • 하명자
    • 비교문화연구
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    • 제25권
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    • pp.391-420
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    • 2011
  • Christina Rossetti's novella Maude displays Tractarian influences in terms of Holy Eucharist, Puseyism, and the doctrine of Reserve. Tractarianism is High Church revival movement of nineteenth century. In the story a teenage girl, Maude went through hard time receiving Holy Eucharist due to self-consciousness and internal guilt according to Puseyism. She felt guilty when she enjoyed worldly things and outward beauty. Due to guilt Maude refused to receive Holy Communion, which is complete connection to God. Her cousin, Agnes suggested that in refusing Holy Communion Maude is following her own will not God's will. Later Maude overcame Puseyite thought of self-hatred and reconciled with her identity as a poet and a woman. Maude oscillates between concealing and revealing, secrecy and truth, sincerity and affectation, and modesty and display. Her marvelous poetic talent makes people praise her but she withholds private feelings and attempts to divert attention from herself. Like Maude herself, the meaning of her poems is at times reserved and withheld. This tendency goes with the doctrine of Reserve in Tractarianism. The doctrine of Reserve utilizes indirect methods to reveal divine attributes because finite human being can not accept infinite God. The doctrine of Reserve sees to it that the expression will be veiled, indirect, subdued and self-effacing. Rossetti adapts a poetic method of Reserve when Maude has anxiety over 'display and poetry' and generates the reticence, secrecy, mystery, renunciation, modesty and detachment. According to Mary Arseneau, by veiling and expressing herself through symbols she can rise above the self and employ the phenomenal to suggest a noumenal reality. Thus the poetry becomes an expression of longing for the divine. The poem "Three Nuns" exemplifies Maude's maturity and gradual progress in the relationship with God. Rossetti suggests the vision full of hopes and promises of reuniting with God. In conclusion, in some sense, authoritative and conservative Tractarianism affects Rossetti both ways. On the one hand, it makes Rossetti abnegate herself and leads her to asceticism, on the other hand, it makes Rossetti express her faith in God and write amazing devotional poems such as "Three Nuns". A poem within the poem has three voices that are in perfect harmony. In the poem the first and second nun show hesitation to fully commit to God's will and the desire for the world prevents them from having heavenly joy. Third nun reveals spiritual maturity and sings new life in God where their hopes and joys begin. Rossetti expresses the procedure of spiritual growth through the poem "Three Nuns". For Rossetti, self-abnegation and self-expression both are involved in the doctrine of Reserve, Puseyism and Holy Communion.