• Journal of Korea Entertainment Industry Association
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• v.14 no.7
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• pp.121-139
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• 2020

A variety of the approaches to the unification of the South Korea and North Korea have been implemented based on both the view of the national-centered unification and that of the reunification of the South and North Korea as a unit of nation through political, economic, military and diplomatics. A culture itself plays a significant role for people to understand one another through communicating and sharing cultural values. At this point, Korean-Wave called'Hallyu' should have various meanings and values for the reunification of South and North Korea. It has been expanded to the world beyond Asia as an icon of the culture. In this situation, North Korea is not exceptional. In other words, North Korea should be influenced by the Korean wave. Sharing a cultural value about Korean-Wave between South and North Koreans would be a way to speed up the reunification by having a common sense about the national identifications. The culture of Hallyu reflecting on the national identification could be helpful to enhance national pride and play a part for curing for the scarlet letters that they have got since the Korea was divided by two parts. The North Korean government's distorted policy to have blamed for the South Korean governing would be challenged if the Korean-wave would be epidemic in the Korean peninsular. In addition, if the North Koreans would be perceptive to the real freedom and universal value for the humanity, it would be more feasible for two Koreas to be reunified than before. In fact, it must serve as a catalyst for the reunification, two Koreas experiencing the Korean wave as a cultural value. As a result, the reunification for the people should have a meaning of the universal value as like everyone in the world can pursue for their own happiness. Through the Hallyu, That is, the change of the people's perception to the reunification will facilitate the reunification of two Koreas more than we expected.

• Korean Institute of Interior Design Journal
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• v.20 no.3
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• pp.127-134
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• 2011

Interior design has diverse functions and roles according to recent changes in life and cultural style. As the meaning of space varies, the furniture as another element of the space should also be planned and included in the beginning of the project to accomplish its functional role on the finished space and not only be placed. The relationship between Interior space and furniture should be studied and understood at the same realm because they have a complementary relationship. The final destination of design, which is very challenging to accommodate people, the designer needs to approach to the interior space and furniture in a cognitive view. The study of Semiotics views in a knowledgeable and epistemological way every element as a sign and by the relationship of their characters it makes to understand the structure of the signs. Charles Sanders Peirce, a leader of Semiotics in USA, classified the structure of Sign into Representamen, Object and Interpretant to complete the theory which could systematically describe physical characteristic and function of the Sign and its significance in practical use. Peirce stated that all nine types of Sign would be generated if each structure of Sign in combined with three categories of Sign such as Firstness, Secondness, and Thirdness. In this study, based on Peirce's nine types of Sign, the interrelationship between space and furniture in interior design was investigated with examples in Living Space, Office Space, and Commercial Space, respectively. In the category of Representamen, which can be classified into Qualisign, Sinsign, and Legisign, it is a feature of Living Space to be expressed in harmonized and stabilized ways. In Office Space vertical/horizontal elements and open expression are differently showed depending on fields. And splendid and interesting expressions are showed in Commercial Space. In the category of Object, which can be classified into Icon, Index, and Symbol, each function of Sign has distinctly been showed as Symbol in Living Space, Index in Office Space, and Icon in Commercial Space, respectively. In the category of Interpretant, which can be classified into Rheme, Dicisign, and Argument, it was found that space image of Living Space is transferred to human being, Office Space regulates human bing, and Commercial Space binds human being with the space. In conclusion the function of the interior space and the furniture could be explained in another way with re-interpretation of interrelationship among interior space elements in the concept of Semiotics. It is expected that interpretation with Semiotics in interior design will grow to new theory of design.

• Journal of the Korean Society of Costume
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• v.57 no.4 s.113
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• pp.173-187
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• 2007

The purpose of this study is to analyze the fetishist characteristics and the aesthetic values of glamour style based on the premise that fetishism is the theoretical root of glamour style expressed in fashion throughout history. The following results are from analysing fetishist characteristics of glamour style. First, luxury was analysed from an angle of commodity fetishism. Every culture develops images and stories that portray a world in which its ideals are realized: a paradise, a utopia, a golden age, etc. Consumer goods often serve as 'bridges to these ideals'. People thus can fantasize about owning the perfect life. Crucially, however, they must never get everything they picture. That is why luxuries often take on displaced meaning. Glamour gives the displaced meaning visual form, making it beautiful and real. Second, the attention on the glamour of luxury goods as a bridge to ideals is connected to the glamour icon who is simultaneously a consumer of these luxury goods and a producer of cultural goods. Glamour icons including the courtesan of the late 19th century, the actress of the 1930s' Hollywood golden age and today's celebrities appear to efface the traces of production and create fetishist images in culture. Through this artificial principle, the commodity-cum-glamour icon comes to life as a splendid image of spectacle. Third, masquerade and seduction were analysed from an angle of sexual fetishism. A magnificent image of masquerade as sexual fetishism is often equated with femininity, especially in Hollywood movies, because the artificial seduction of the feminine -namely glamour- can be effected by the absence or silence of being. That is to say, the aesthetic revelation of femininity coincides with the fleshing out of artificial signs. Masquerade and the seduction of the feminine are connected with glamour's artificial sensuality from this point. Fourth, since 1980's when homosexuality as sexual deviation resurfaced as a hot topic, sexual ambiguity and bisexual image have gained attention as perverse sexuality. Next came queer theory, which reduced gender itself to a matter of surface rather than depth. According to queer theory, gender itself can be revealed as a kind of drag act. Drag's imitative performance may reveal that womanliness is just about 'dragging up'. Queerness as a decadent play makes a connection with the wicked origins of glamour. From these characteristics, four aesthetic values were deduced: ostentatious luxury and mysterious idolatry by commodity fetishism, artificial sensuality and playful queerness by sexual fetishism.

• The Journal of the Korea Contents Association
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• v.12 no.7
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• pp.102-113
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• 2012

Hangeul is growing as cultural icon representing Korea. And Hangeul is scientific and is too systematics for words as the guide of modern design. First it can make the variable and beautiful foams like dot, line and plane. It also has the basic design principles like symmetry and repetition. The purpose of this study is to develop textile designs using the formative characteristics of Hangeul. So in this study it was chosen 'ㄱ, ㄹ, ㅁ, ㅂ, ㅅ, ㅇ, ㅍ' of Hangeul's consonants and 'ㅑ, ㅕ' of Hangeul's vowels as the subject materials of textile designs development to develop textile designs expressed the geometrical shapes and formative beauty of Hangeul. Those are designed by using a variety of motifs that recast the shapes of Hangeul. So six textile designs for necktie and scarf were developed. Through this study it will be offered to the possibility of products that was based on Hangeul.

• Journal of Korea Multimedia Society
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• v.24 no.10
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• pp.1369-1379
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• 2021

The post-corona era is having a major impact on university campus life, and campus cultural life has undergone drastic changes. In the process of adapting to this change. The existing face-to-face learning method is converted to non-face-to-face learning, and kiosks representing campus self-service are increasingly used. Subsequently, in order to match the characteristics of public places such as university campuses and provide better self-service, there are no related studies considering UI design elements of kiosks and characteristics of kiosks. This study conducted a survey on Chinese university students considering the characteristics and usability of university campus kiosks through user interface design elements in terms of design by considering previous studies. The purpose of this study is to examine the relationship between color, icon, typography, which are elements of kiosk interface design, and convenience, reliability, and usability, which are characteristics of a kiosk. In this study, the design elements and characteristics of the unmanned self-service system kiosk UI used by students at four universities in Korea and China were set as the scope of the study, and related documents were organized and surveyed in Korea and China. Case analysis and comparison method Through the kiosk usage characteristics of 4 universities were derived. The usability evaluation criteria use the five evaluation criteria suggested by the authority JacobNidsn. The usability evaluation criteria use the five evaluation criteria suggested by the authority JacobNidsn. The survey and analysis of this study were conducted for students who had experience using kiosks at two universities in China, and kiosk UI design elements were organized through survey and analysis of a total of 200 people.

• Cross-Cultural Studies
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• v.19
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• pp.127-147
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• 2010

Lee Chan's early poems were defined as the world of romance. His second-term poems were defined as proletarian poetry and poems written in prison when he made the romance as the core point through longing and desire for lost world. Maximizing the romance was proletarian poetry. His third-term poems were feelings of the northern countries called the spirit of Lee Chan's poems. He recognized the emotion of diaspora as the tragedy in these poems. It was remarkable time that the poet's tragedy observing and expressing the reality of colony. Afterward he wrote poems related inside withdrawal and war cooperation, finally he wrote poem after defecting to North Korea. Lee Chan showed the romance of desire in early poems and proletarian poems. Then he indicated acute scenery of the tragedy in the late 1930s' poems. In heavy situation, he moved from pro-Japanese literature to North Korean literature. However he didn't throw introspected self-reflection language to himself each his changing. But through several form of garden, he clearly showed consistent of maximizing his utopia sense. The time Lee Chan experienced was an icon which intensively indicated several features of deformed modern Korean poetic history. He was a unique poet who expressed various traces of modern Korean poetry in short time step by step. His path informed that he was a special poet who stepped the trace of many modern Korean poetry's extremes such as romantic poetry, proletarian poetry, prison poetry, pro-Japanese poetry and North Korean poetry. Likewise we can call his life as a grudge return. Because he left hometown, experienced the light and darkness of modern times and returned his hometown.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.109-152
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• 2014

This paper deals with the artistic expression of religious thought in terms of the uniqueness of different images and creativity. The relationship between religion and art is complicated but popular in modern society. Film becomes the icon of modern culture to enhance the knowledge of religious traditions. Among many Korean religious films, Kang Daejin's work, The Way of Peace (1984) contains the life and thought of Kang Jeungsan(1871-1909), the highest god of Daesoonjinrihoe. First, the film, The Way of Peace, pays attention to the legitimacy of succession from Kang Jeungsan to Cho Jeongsan(1895-1958). Korea was beset with trouble both at home and abroad. China, Japan, Russia, and the US had the colonial desire to conquer the lands of Korea and to explore natural resources. Though the people of Eastern Learning(東學) protested government and Japanese colonialists, Jeungsan applied the principle of non-violence to the world. In order to save all the living beings of the world, he reordered the universe and renewed the harmonic relationship of human beings and their spirit. Second, The Way of Peace proposed the soteriology of peace and change to audience regardless of seekers(道人) or not. Jeungsan transformed the closed society to the open society, changed divided religions to the transcendent truth(道). He empowered the marginalized people such as women, the lowly, the elderly, and the sick, who were oppressed in the Confucian society. And he redeemed the people from the disease by healing all diseases and correcting disorders. In conclusion, The Way of Peace is a good resource of religious education by which we can overcome the religious illiteracy. The knowledge of new religious movements and Daesoonjinrihoe is necessary for us to understand the diversity of human nature. In the near future, the new images of Jeungsan should be created through multi-media and cultural contents for the new generation.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.6
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• pp.66-80
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• 2009

This paper attempts to investigate how the cultural phenomena associated with 'Wuyi-Doga(武夷棹歌)' and 'Wuyi-Gugok (武夷九曲)' was introduced to Joseon. The icon and code of 'Gugok' cultural text which was observed in the process of transmitting the culture through repetition and imitation were examined. With regard to research methodology, an 'analysis and discussion framework' was designed based on the literature review, field survey and the seven textuality criteria proposed by Dressier. Then the textuality of 'Wuyi-Gugok' was analyzed in terms of the dependent relation of text, the relationship between the creator and user, repetition, imitation and the spread process. Since ZhouHee(朱熙)'s 'Wuyi-Doga' and 'Wuyi-Gugok' were introduced to Joseon through literature and paintings, they became a part of the cultural Phenomena with unprecedented popularity. As a result, a great number of imitations can be found. In addition, governors would even take care of political affairs in a scenic mountain valley as described in this literature. Regardless of the writer's intentiot 'Gugok' settled in Joseon as new culture in harmony with Taoism and Sung COnfucianism. In other words, Joseon's Gugok-Wonlim(九曲園林) accepted the nature-appreciation aesthetic consciousness in 'Wuyi-Doga' and 'Wuyi-Gugok' on the basis of Taoism and Sung Confucianism. In terms of the text-based dependent relation only, however, the geographical coherence was somewhat loosened while the Gugok Culture that was dependent on Taoism or elegance in life dominated the internal structure of the textuality. Meantime, the internal factors that dominated the textuality of 'Wdyi-Gugok' were interpreted as 1) 'Aesthetics of Bending, Water Whirls', 2) 'Territoriality Expression Carve letters,' 3) 'Cultural Landscape seeing through the Speculation of Meaning,' 4) 'The Pursuit of Oddness and Presentationism' and 5) 'Transcendental Landscape of Taoism and Topos.'

• 기호학연구
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• no.54
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• pp.93-117
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• 2018

The process of creating Hunminjeongeum described in Haerye version of Hunminjeongeum shows a rule of signification by which a signifiant represents a referent. In this article, I will suggest two types, the mythical and the anti-mythical, that affect the iconic relation between signifiant and referent, and consider how they are realized in Hunminjeongeum. The mythical type is shown as Yin-Yang and the Five Elements Theory and Three Elements Theory of Heaven, Earth and Man dominating the thought of intellectuals at that time. It had became mythos, that is the object of absolute belief, by connecting with the power of King at that time. It is very metaphysical and involves a kind of grand narrative. It is also the voice from the past in time and from China in space. It is reflected in Hunminjeongeum's letter system intactly. Meanwhile, the anti-mythical type also affects the creation of Icon in Hunminjeongeum. Even if Hunminjeongeum had been created from King Sejong's project, its intention seemed to be educational and practical. That is the problem of that time, not of past time, and for common class, not for ruling class. It can be considered as logos in that it had been planned and processed at a real-life situation at that time. Some arguments between King Sejong and liege Choi, Manri about the validity of Hunminjeongeum also show that the creation of Hunminjeongeum had involved the problem of critical logos. Above all, in that referents of Icons of Hunminjeongeum are the figures of human vocal organs, we can suggest that these Icons also implied an Indexicality implying actual connection between voice and body. It can be considered as a deconstrucion of metaphysics and grand narrative that had been dominated by foresaid mythical type. Hereafter, from time when Hunminjeongeum have been widely used, mythos of metaphysics and grand narrative that had dominated Hunminjeongeum have been deconstructed and Hunminjeongeum has become to realize its potential competence of pragmatic sign system for the convenience of common people. Therefore, I expect that the cultural potentiality of Hangul today can be realized by such tendency of logos incessantly deconstructing mythos, that is one direction of mythosemiosis.

• (The)Study of the Eastern Classic
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• no.35
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• pp.471-498
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• 2009

The aim of this study is to see how bamboo paintings developed and what is the iconographical meaning of them through bamboo Ti-hua-shi(poems on paintings) found in Sheng-Hua-Ji, a leading compilation of Ti-hua-shi(poems on paintings) of Song Dynasty. Bamboo paintings give shapes in a simpler and more direct way in drawing, which means bamboo paintings reveal concretely more characteristics of Ti-hua-shi (poems on paintings). Bamboo paintings, which flourished during Northern Song Dynasty, often had the image of the dragon, specially a lying dragon or a winding dragon, which suggests a great man in obscurity. Snow-laden bamboos were also a symbol of a great man, very wise man in Confucian tradition. This shows Confucian ideal examples were embodied through bamboo paintings. Another aspect of bamboo paintings is that bamboo paintings were regarded as a means of self-expression, which identified Confucian sadaebu (scholar-officials) who advocated simplicity and austerity in their life. Contrary to professional painters, who added color and decoration to their paintings, Confucian scholars of Song Dynasty reduced color and embellishment in their bamboo paintings in black-and-white to reveal their own identity, focusing on spirituality rather than the image itself. Therefore, drawing and appreciating bamboo paintings were highly respectable pastime among the literati of Song Dynasty. In short, Bamboo paintings in Song Dynasty were not only a Confucian symbol of a wise and virtuous man but also reflected the taste of Song sadaebu class who thought of bamboo as a symbol for moral and cultural responsibility of Confucian society.