• Proceedings of the Korean Institute of Landscape Architecture Conference
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• 2007.10b
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• pp.107-112
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• 2007

This study had the purpose to restore imaginary environment involved to symbolic thinking system of Eastern culture discontinued by scientific and reasonable rationalism of Western. To restore imaginary environment, this study selected example places such as Seoul, Beijing, Kyoto which were ancient cities of Korea, China, Japan each and used hermeneutics and phenomenological access method to draw out the element of imaginary environment by analyzing historical and cultural view of example cities. Through comparison and re-interpretation of historical and cultural view of three countries[Korea, China, Japan] in Northeast Asia, as the result of drawing imaginary environment involved within it, it was structured that the spirit and the factor of natural environment of places involved to each cities were reflected as the factor of civilized environment, organized that each element was united, and more sanctified the spirit of place step by step. This study has the meaning as first trial which comparatively analyzed city spaces of existent place of human life by new concept called imaginary environment. It may has the meaning that verifying the universality of imaginary environment involved to historical and cultural view of three Northeast Asian countries, however, there was limitation to examine specificity up to detailed elements of each city.

• Journal of the Korean Institute of Landscape Architecture
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• v.36 no.1
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• pp.12-27
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• 2008

The purpose of this plan was to introduce the imaginary environment concept to modem environment design which was drawn by comparison of historic and cultural landscape. An area of $19,056m^2$ in I1-ja mountain water reservoir, located in 94 Dun-Chon-Dong, Gangdong-Gu, Seoul was selected for this planning. The concepts of Barrier-Free Design and Universal Design were introduced in order to accept the demands of various social classes. Based on the results of natural and cultural environment, Animism, Heaven, Earth and Man Theory and Yin-Yang and the Five Elements Theory these concepts were introduced for the philosophical background. Concept planning, topic selection, space planning and axis establishment were conducted during the framework step of the plan. Circulation planning, planting planning, facility and pavement planning, and light planning were conducted during the initial planning step. Lastly, detailed designing was performed for the major spaces. In addition, the imaginary environment concept was applied, ranging from the structural aspect of the space to designing factors of the facility in order to achieve placeness and practicality. In conclusion, this may be the first case design applying the imaginary environment concept to the environmental design with natural environment factors such as animals, plants, terrains and climate, and cultural such as cities, places, time, thoughts and symbols which are all factors to be considered in the existing environment design.

• English Language & Literature Teaching
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• v.13 no.4
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• pp.193-210
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• 2007

This essay is an attempt to give a theoretical articulation of novelistic mimesis as the narrative form of modernity. With the passage to modernity, what assumes the locus of the symbolic authority is no longer God, Father, or tradition, but the cultural gaze or the ego-ideal. At the same time, this gaze paradoxically coalesces with the "spectacle of the world," on the side of the reified "other": the gaze is both the desexualized ego-ideal and its instantaneous transmogrification and resexualization in the opaque world of objects. The imaginary ego or the eye on the side of the subject of representation is held at abeyance in a state of perpetual fascination and desperation in relation to the gaze as the world of "others," which lies always at one remove from the purview of the imaginary ego. This understanding of the inadequation of the ego to the cultural gaze of the reified world provides a critical fulcrum upon which I base my theory of the modern narrative mimesis as the "perverse" field of spatial arrangement, in which the split of the subjectivity into the imaginary ego and the ego-ideal is suspended over the phantasmatic world of bodies and territories.

• Journal of Information Technology Applications and Management
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• v.28 no.3
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• pp.77-87
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• 2021

The color gray in the cinema expresses the private or public memory and oblivion in the reminiscence scenes. The aesthetic function and meaning of gray that interacts with other elements in cinematic time and space are expanded in various ways. This study was analyzed the cases in which gray was used as the main visual style by limiting the scope to Korean films. Based on the traditional cultural symbolic meaning of gray, I analyzed how it was applied and transformed in films, and interpreted the cultural-social meaning by the interaction between gray and other elements. In film history starting from monochrome, gray has been used as a visual device suitable for realizing cinematic or imaginary reality. Gray is adopted when dreams or recollections are visualized as imaginary reality, and it is used when dreamy imaginations of daydreaming are demonstrated. Gray, which reproduces the dreamlike reality of imagination, is the concrete and realistic way of expression. First, in Korean films, gray is a flashback visual device that recalls the past, and is an intermediary visual form that materializes the imaginary. In films such as Ode to My Father (2014), DongJu (2015), A Resistance(2019) and The Battle : Roar to Victory (2019), the gray of the past is a visual device for cultural memory that builds the homogeneity and identity of the group. In the era of hyper-visibility, gray in black and white images is intended to be clearly remembered by unfamiliarity rather than blurry oblivion by familiarity. Second, in genre films with disaster materials such as Train To Busan (2016) and Ashfall (2019), the grays of rain, fog, clouds, shadows and smoke highlight other elements, and the gray color causes anxiety and fear. In war films such as TaeGukGi: Brotherhood Of War (2003) and The Front Line (2011), gray shows a more intense brutality than the primary color. In sports films such as 4th Place (2015), Take Off (2009) and Forever The Moment (2007), gray expresses uncertainty and immaturity. Third, gray visualizes the historical memory of A Petal (1996), the oblivion in Oh! My Gran (2020) and Poetry (2010), and the reality of daydreaming Gagman (1988) and Dream (1990). At the boundary between imagination and reality, gray is a visual form of dreams, memories and forgetfulness.

• Journal of Science and Technology Studies
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• v.19 no.2
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• pp.169-206
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• 2019

This article seeks to explore new relationships and ethics of human and technology by analyzing a cultural imaginary produced by artificial intelligence. Drawing on theoretical reflections of the Feminist Scientific and Technological Studies which understand science and technology as the matter of care(Puig de la Bellacas, 2011), this paper focuses on the fact that artificial intelligence and robots materialize cultural imaginary such as autonomy. This autonomy, defined as the capacity to adapt to a new environment through self-learning, is accepted as a way to conceptualize an authentic human or an ideal subject. However, this article argues that artificial intelligence is mediated by and dependent on invisible human labor and complex material devices, suggesting that such autonomy is close to fiction. The recent growth of the so-called 'assistant technology' shows that it is differentially visualizing the care work of both machines and humans. Technology and its cultural imaginary hide the care work of human workers and actively visualize the one of the machine. And they make autonomy and agency ideal humanness, leaving disabled bodies and dependency as unworthy. Artificial intelligence and its cultural imaginary negate the value of disabled bodies while idealizing abled-bodies, and result in eliminating the real relationship between man and technology as mutually dependent beings. In conclusion, the author argues that the technology we need is not the one to exclude the non-typical bodies and care work of others, but the one to include them as they are. This technology responsibly empathizes marginalized beings and encourages solidarity between fragile beings. Inspired by an art performance of artist Sue Austin, the author finally comes up with and suggests 'artificial intelligence in wheelchair' as an alternative figuration for the currently dominant 'autonomous artificial intelligence'.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.2
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• pp.82-94
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• 2014

This study aims to comprehend that Gwanghalluwon for aspects of landscape change in terms of construction garden(樓園). Transformation focused on the spatial structure is divided into four periods based on literature. And reflect of landscape elements in defunct or unattributable records from tale and novel. The results were as follows. First, The beginning of Gwanghanllu pavilion(廣寒樓) was the composition of the Gwangtongnu Pavilion(廣通樓). The pavilion is located amid beautiful scenery such as the close-range view of a small stream, and distant view Jiri Mountain. Analysis of literature shows that Gwanghallu pavilion was in succession to Gwangtongnu Pavilion's landscape. Secondly, Gwanghallu(廣寒樓) pavilion represents the characteristic of the garden since 1582. Built the Samsinsan(三神山), Construct Lake and bridge that represents the galaxy for realization of utopia reflect in Taoist ideology. Thirdly, Gwanghalluwon garden was recovered when from Jeong-yu-jae-ran(丁酉再亂) to the Japanese Ruling Era. It took Gwanghalluwon garden a long while to recover from original form. According to records, Gwanghalluwon garden is still being likened to the landscape of fairyland by inheriting landscape in the previous of Jeong-yu-jae-ran(丁酉再亂). Fourth, By the modern times, Gwanghalluwon Garden has personality of tourist attractions. Until now, the area of the Gwanghalluwon garden has been expended during the processes of three times. Fifth, Aspect of landscape change of Gwanghalluwon is wide-spreading mainly Gwanghallu pavilion. But elements of external expansion in garden by introduced into the facility irrelevant to the authenticity of the garden. Sixth, Comprehension the cultural landscape of the garden are limited by deficient records. But, the main elements in the Gwanghalluwon garden are commonly appeared on imaginary environment within a tale and a novel. In addition, culture of garden at the time was depicted in tale and novel. In this sense, cultural landscape in garden was able to estimate through imaginary environment within novel.

• Journal of Popular Narrative
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• v.26 no.2
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• pp.221-247
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• 2020

This paper examines the meaning of Pyeongsari, the main stage of the novel 'Toji (Land )' and the original experience space engraved in the lives of the characters and suggests the direction of Pyeongsari as a 'Toji (Land )' content platform. Pyeongsa-ri, an imaginary space in the novel, starts from the background of the original work and turns into a representative tourist space for Ha Dong-gun. However, it is necessary to provide cultural experience-type contents that visitors can experience in person. In the original work, Pyeongsari is an ideal community and a symbol of the Korean modern history of suffering and pioneering. Therefore, taking advantage of this meaning, it is necessary to prepare a cultural experience space that shows Confucian culture, women's labor culture, and shamanic culture to draw on visitors' experiences. In addition, the app should be developed in connection with transformed works that have been the driving force behind the reorganization of Pyeongsari, and education and experience spaces using augmented reality are provided on the web. This interaction between digital and reality makes the meaning of the original or transformed works contemporaneous, while contributing to the visitor's own experience. In addition, through this, Pyeongsari can evolve into a cultural experience content platform that reflects the meaning of Korean culture and life. This paper is significant in that it suggests the direction of Pyeongsari's space planning for the 'geography of meaningful places'. In addition, while showing how the imaginary space of the original literary work has reorganized the space of reality, there are implications for the media content of the literary work and the terrain of the culture and arts industry.

• Cross-Cultural Studies
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• v.49
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• pp.33-58
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• 2017

As a living space, house constitutes a good part of inhabitants' life, making the rhythm of life. This rhythm tends to be reflected into the house, establishing a sort of intercommunications between the house and its inhabitants. Becoming a living element, the house can endow the writer with literary resources. It is interrelated with its inhabitants. Thus, Duras' work preserves many invisible and fusional traces of links between her characters and the house. With her writing, the house displays important traces of life, with which a body of meaning is to be formed. It implies habits, imprints, links, and so on. Here, its projection into the imaginary also takes place for our writer. With this perspective in view, Duras is supposed to objectify her characters as physical and imaginary bodies. This introduces the passage from the real to the imaginary and vice versa. Unknown stories hidden behind the living places can come to manifest themselves through her writing.

• The Journal of the Convergence on Culture Technology
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• v.6 no.1
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• pp.263-267
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• 2020

In the Japanese colonial period of Korean history, appropriate conclusion often overwhelmed the historical imagination, and also pointed out that it shows a similar pattern in spite of the history detective novel genre that emerged with pointing out the limitations of modern history. Historical facts showing in , the legitimacy of independence based on nationalism, and modern civilization are well known in the historical and cultural contents of the Japanese colonial period. It is the reason why applied in historical and cultural contents, as the history as is for current desire of the public to the imaginary community(nation), and as the history which current social conflicts are reflected. History, historical facts and fiction are intermingled in the contents of history, and it is creating a new 'historical imagination'. As a matter of fact, there is only one fact of the past, but the historical imagination of historical and cultural contents is diverse as there is not one historical fact made by historians. History has not yet gone to the imagination for the future, but writing history through historical and cultural contents will create a 'history of possibilities'.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1013-1034
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• 2009

The space of the Other assumes the space of Barthes's multiplicity and Foucault's transdiscursive position, and, therefore, aims at becoming the locus in which the speaking subject and the hearing subjects are supposed to communicate and constitute as if they were situated in the pscychoanalytic session. However, the wall of untranslatibility across language and cultures still exist there in the space of the Other in the form of trauma and aggressivity, as Lacan demonstrate perceptively through the reading of Kant avec Sade. In short, Lacan regards the moral commandment (to love one's neighbor as oneself) as the obstacle in the Freud's myth of transgression, and interprets this in terms of the emergence of the Other. Freud understands that the aggressivity in the subject's own heart was inherent in all humans, and that one's neighbor would be evil. Lacan goes beyond Freud and articulates that the aggressivity in the imaginary relation with the Other in the mirror stage insures that an evil inheres in the very being of humanity. A global phenomenon of the diasporic identities and hybridity, the phenomenon which has been represented by the complicated intermixture of terms which span from diaspora, postcolonialism, postnationalism. and transnationalism can be clarified, if they are put in the context of the ethics of Othering or becoming the Other. The ethics of Othering presupposes the situation in which the diasporic subjects encounter the lack of the cross-cultural negotiation and communication. The purpose of this paper is to demonstrate how the poetics of Other and the logic of the ethics of Othering can explain the postmodern or transmodern world which has become deterritorialized, diasporic, and transnational as well as how one can encounter the results of diasporic and postcolonial double consciousness, a consciousness which is a discursive category for multicultural or cross-cultural, focusing on the concept of liminality/interstitiality