• 한국의류학회지
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• 제47권5호
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• pp.929-942
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• 2023

Web 3.0 enables people and machines to connect, evolve, share, and use knowledge on an unprecedented scale and in new ways, drastically improving our Internet experience. The metaverse is a collective, virtual shared space supporting all digital activities. Prompted by the rapid growth of digital art and digital fashion, this theoretical analysis explores using Jean Baudrillard's simulation concept to create unique digital art non-fungible tokens (NFTs), allowing them to express and communicate ideas like real-world art. Specifically, this study analyzes 120 digital fashion portraits of humans and animals and classifies them under three types of simulacra covering four stages of Baudrillard's simulation process. The result shows that NFT fashion artworks reflect the core features of a digital reality by connecting and transcending the boundaries of cultures, genders, and nationalities. However, in the final simulation stage (the fourth step), the simulacrum can only coexist in the virtual world as a hyperreal object (the Type III of simulacrum): an object more real than reality.

• 조형예술학연구
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• 제2권
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• pp.193-221
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• 2000

The postmodern culture since the later 20C breaks downa tradition a relation between the reality and languages or sign images expressing it. It develops in the way to review the meaning on the object's imitation or the representation to have been followed since Plato and represent the new state and concept of expressed things. Also, The visual art leads an change of paradigm by images giving up the visual resemblance or the function of representation and endowing them with the new sense. This essay has a purpose to study an important discussion about this change centered on Baudrillard and Lacan. A sociologist Baudrillard promotes the concept of 'simulation' through detecting the reality and the social and historical state of the image. Studying on the course of this change, he calls the step that the image escapes from the stage to reflect the reality and become the pure imitation by itself simulation. The image in the stage of simulation is called 'hyperreality' because it doesn't have any an indicator or a substitute and happens by models without the original or the reality. So he asserts that art is not to contain some absoluteness or transcendency as the past, but to be as the spectacle with characteristics of meaningless, emptiness, contingency. Lacan dismantles the concept of the absolute Cogito to have become the center of the western ideology, and creates the concept of 'Other'. He concludes also the reality exists but can't be captured, and it's impossible for the thinking subject can reach it. The concept of new image which can be thought as the Symbolic in Lacan is 'Signifier without Signified' since it isn't possible to be the transcendent Signifier fixing the meaning finally in it. His 'Gaze' theory is which to be emitted in other's area determines the subject. Equally Baudrillard and Lacan sets up the new state of the image through the end of representation system As for Baudrillard, art intends to the worthlessness and is nothing but imagination. But in Lacan a picture represents the subject being in process by the dialectic of desire.

• 한국디자인학회:학술대회논문집
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• 한국디자인학회 2002년도 가을학술발표대회 디자인학 연구
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• pp.164-165
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• 2002

• 복식문화연구
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• 제26권4호
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• pp.485-502
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• 2018

In this research, we conducted an empirical study using the theory of sociologist Jean Baudrillard to examine the phenomenon of contemporary people in Korea acquiring tattoos. The researcher classified the consumption behavior of modern society, as described by Baudrillard in The Consumer Society, into three keyword phrases: consumption by personal taste, coded consumption, and recyclage of consumption. Using this as the premise of the study, 18 men and women in their 20s and 30s completed questionnaires and interviews, and the results supported labeling tattoo consumption as consumption by personal taste, tattoos as coded consumption, and recyclage of tattoo consumption, similar to the consumption pattern that Baudrillard sees. First, the younger generations have consumed tattoos according to their personal preferences. They express themselves by tattooing for self-complacency, self-marking, pursuing individuality, overcoming the appearance complex, and seeking pleasure. Second, they have consumed socially coded tattoos. They say that tattoos domestically act as negative codes and symbolize individuals. Although tattoos are a symbol of artists who are relatively free from social norms, they are still a symbol of social misfits created as such by negative perceptions. Third, the pattern of tattoo consumption is like that of contemporary consumption. Tattoos already have become part of popular culture in Korea, and there has been a changing trend in tattoo culture. This study has significance in that tattoos were regarded as a consumption behavior that deviated, from the perspective of deviance. That phenomenon of today's tattoo culture of today was confirmed through the empirical study.

• 패션비즈니스
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• 제14권5호
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• pp.1-20
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• 2010

The purposes of this study were to understand the military look in contemporary fashion by analyzing it based on the theory of Baudrillard, who offered explanations about images with the phenomenon of simulation, and provide basic data for the use of images in fashion by presenting new perspectives of images in fashion. The period from ancient times to the Renaissance does not belong to any of the three orders in Baudrillard's simulacra. In other words, there was no simulacrum created in the period according to his image changes. In the military look, however, the simulation phenomenon is different from his argument. To be specific, there is a "hyperreal" one as well as the simulacrum of "generalized image" as the simulacrum of a "transmuted image." It is because fashion exists only when it is worn widely by the imitations of others and in an inseparable relationship with imitation. In fashion, simulacra can always be found, which is one of the special qualities of fashion.

• 패션비즈니스
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• 제26권5호
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• pp.76-90
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• 2022

The rapid growth and influence of digital technologies have had a profound effect on modern society. Companies and businesses can connect through SNS(social network service accounts). The importance of mass media empowers the creation of virtual images that are more realistic than time and space. Unlike traditional reproduction or imitation, the virtual images created in this way are reproduced in a form that lacks the original inspiration's essence. Jean Baudrillard described this phenomenon as the theory of simulation. Baudrillard argued that imitated simulated images replace reality. He stated that reality is lost under excessive images in modern society. In response, based on an understanding of the theory of hyper-reality that emerged through the late stages of the order of simulacre, this study aimed to analyze modern fashion's method of reproducing hyper-real images and investigate the method's characteristics. This study examined the characteristics of hyper-reality described by Baudrillard and analyzed the method of artistic expression of hyper-reality. Based on this method of expression, reproducibility, following the stages of image simulation, was derived. A specific case applied to fashion was analyzed, and based on the image reproduction method, specific characteristics of hyper-reality characteristics in fashion were obtained. Sixty-four collections were selected, out of which 155 images and 43 brands demonstrated the principles of image transformation.

• 기독교교육논총
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• 제66권
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• pp.113-145
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• 2021

이 연구는 기독교교육의 성찰을 위해 보드리야르(J. Baudrillard)의 중요개념인 시뮬라시옹(Simulation)과 시뮬라크르(Simulacra) 등을 중심으로 포스트 코로나 시대의 한 단면을 분석할 수 있는 드라마 「펜트하우스」의 소비이데올로기, 이미지의 욕망 및 폭력 등에 관해 검토할 것이다. 보드리야르는 시뮬라시옹 개념이 대중매체의 발전에서 생겨났다고 보고, 대중매체는 결국 실재를 사라지게 하는 '시뮬라시옹의 출현' 혹은 '시뮬라시옹의 과정'이라고 설명한다. 보드리야르는 시뮬라시옹 과정이 대중매체가 지배하는 소비사회의 다양한 영역에서 진행되고 있다는 것을 지적한다. 시뮬라시옹은 이미지에 의해 실재보다 더 실재적인 초과실재를 산출하는 과정이며, 시뮬라크르는 시뮬라시옹의 결과이다. 포스트 코로나 시대의 기독교교육은 비판이론을 통한 비판적 성찰의 준거 기준이 합의 되지 않았다는 부정적 측면으로 인해 거부하지 말고 비판이론의 긍정적 입장을 고려해야 한다. 다시 말해서 대중매체가 주도하는 지배이데올로기와 소비이데올로기의 속성을 봐야한다. 특히 광고나 드라마 영화에서 보여주는 메시지는 시뮬라크르만 남아 실제보다 더 실제 같은 허상임을 보는 관점을 지녀야 한다. 미디어는 말을 하되 상대방의 응답이 이루어질 수 없게 만드는 미디어의 권력을 의미한다. 그것의 대표적인 예표가 텔레비전이며, 연구자가 드라마 「펜트하우스」를 분석하는 이유이기도 하다. 보드리야르는 맥루한(M. McLuhan)의 "미디어가 메시지다"(The medium is the message)라는 명제는 예상치 못하게 모든 내용물과 메시지가 미디어 속으로 사라져 버린 뒤에, 미디어 자신도 증발해 버린다고 지적한다. 그러나 기독교교육은 "하나님 말씀이 메시지"(The word of God is message)임을 가르치고, 배우고, 나누고, 전수하는 것이다. 또한 그 메시지는 내파되거나 함열되는 것이 아니라 영원한 진리로 계속 살아있는 메시지이다. 위기와 불안의 포스트 코로나 시대의 기독교교육은 사회 현상과 관련하여 대중/소비자/교인 개체들을 무저항적이고 무비판적으로 만드는 소비지상주의의 소비문화에 관해 끊임없는 성찰의 장(場)을 마련하고, 일련의 '전망대'의 역할을 감당해야 할 것이다.

• 미술이론과 현장
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• 제10호
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• pp.25-46
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• 2010

Street art operates within an already given visual order: the visuality of the modern city in which the regimentation of the image has become fully adaptive to-what Fredric Jameson termed-the logic of late capitalism. What is the relationship between street art and the hegemonic forms of the image dictated by the "city's rulers"? Does street art evoke an alternative kind of spectatorship? Can the unsolicited visual intervention in the life of the city open up an "optics" that resists the reifying patterns of the contemporary gaze? This paper follows Baudrillard's pioneering analysis of graffiti, arguing that the visuality of a certain kind of street images carries an important potential of challenging the hegemonic manner in which the contemporary image has come to dominate the field of vision.

• 디지털융복합연구
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• 제14권11호
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• pp.507-512
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• 2016

급변하는 현재에 미디어로 인해 변해가는 상황들에 대해 증강현실과 관련된 영상커뮤니케이션의 개념과 특징, 매체에 관하여 이론적 고찰을 시도한다. 증강현실은 무에서 유를 창조하는 것이 아니라 표현이 새로워지는 것이며, 이는 즉 인터페이스의 차이로 인한 커뮤니케이션의 구조를 변화 시키는 것이다. 이를 현재 직면하고 있는 뉴미디어 시대에 있어서 나타나는 새로운 커뮤니케이션 상황을 과거에 대한 연구로부터 현재의 이론적인 모방과 절충을 잘 접목시킨 철학자이자 미디어 이론가인 벤야민 (W.Benjamin), 마샬 맥루한 (M.McLuhan), 노르베르트 볼츠 (Norbert Bolz)와 장 보드리야르 (Jean Baudrillard) 이론으로 현재의 문화적 맥락 안에서 증강현실에 대해 고찰해 보는 것에 의의가 있다.

• 복식문화연구
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• 제15권4호
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• pp.604-619
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• 2007

Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Using 'body' to analyze the clothing form, my study develops a framework by which to classify the representation and non-representation of the body in fashion. Theoretically, this study draws from Jean Baudrillard's Simulation theory which maintains that simulation develops the whole edifice of representation. My study substitutes the successive phases of the image to that of (non) representing body in fashion. The correspondences between them are; first, 'image is the reflection of a basic reality' for the representation of physicality, second, 'image masks and perverts a basic reality' for the manipulation of physicality, third, 'image masks the absence of a basic reality' for the absence of physicality, and fourth, 'image bears no relation to any reality whatever' for the absence of body in fashion. Aesthetic ideal of the body is visualized in the form of a dress. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. My study suggests a framework to analyze bodily representation in fashion, focusing on the relationship between the clothes and body.