• Sim-seong Yeon-gu
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• v.32 no.1
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• pp.1-16
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• 2017

The purpose of this paper is to illustrate the nature of Objective Psyche based on island related case materials. Theoretical background starts with psychological meaning of islands, a kind affective symbol rather than cognitive image, and creation myths as the story of man's awareness of the world; Chaos as archaic identity (unconscious), islands as emergence of the ego from unconscious. In alchemical symbolism, island related to coagulatio, the operation which turns something into earth, the realm of ego. In addition, related parts of Hindu creation myths, Korean giant woman creator Sulmoonde-halmang, and legends of "Relocation of Island/Mountain" will be presented to integrate with case materials. Case A : Starts with a dream of killing a huge dragon and dead body became an island. The dragon in the water was seen as Spirit of Mercurius, the autonomous spirit, connecting of the ego with the Self. The act of killing related to Primeval being which needs to be killed to be transformed. Myths of Eskimo, The Eagle's Gift, the giant woman creator in Korea, and Marduk, the Babylonian hero will be integrated. Case B : Prior to introduce six island images in sand trays, a dream of a giant serpent (python) wound around her body will be presented to portray her situation. By relating Jung's "The Sermons to the Dead," her effort to make the solid island regarded as an act of bringing order out of original oneness (pleroma). Then stresses the importance to coagulate archetypal image Case C : A vignette of active imagination seminar where island image emerged will be described. Her endeavor of focusing on inner image related to the Hindu Creator, Cherokee creation myth, as well as Sulmoonde-halmang. As a motif of growing island, Samoan creation myth, and Legend of Mountain, Mai were incorporated. Colors in her art work regarded as expression of inner need, and importance of expressing inner feeling images as a mean to coagulate volatile emotional and spiritual content. Case D : A dream and art work of terminally ill woman; embracing the tip of the island with gushing up water will be presented. Her island and replenishing water image regard as "an immortal body," corresponds to the Philosophers' Stone for she accepted her death peacefully after the dream. Also related to "The Mercurial Fountain" in Rosarium Philosophorum, and aqua permanence, an allegory of God.

• Cross-Cultural Studies
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• v.25
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• pp.679-694
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• 2011

La langue est un des ${\acute{e}}l{\acute{e}}ments$ $privil{\acute{e}}gi{\acute{e}}s$ de la $r{\hat{e}}verie$ chez Bachelard. La langue est une force fondamentale de l'imagination. D'une part, elle garde son propre valeur dans le processus de l'imagination, et d'autre part elle forme sa propre image. La $priorit{\acute{e}}$ de langue chez Bachelard a, en effet, quelque liaison avec la notion de Logos qui avait ${\acute{e}}t{\acute{e}}$ $trait{\acute{e}}$ depuis longtemps comme $v{\acute{e}}rit{\acute{e}}$ ${\acute{e}}ternelle$ dans la $m{\acute{e}}taphysique$ occidentale. Cependant, la notion de logos de Bachelard se $diff{\grave{e}}re$ de celle de $m{\acute{e}}taphysique$ occidentale. Tandis que la $m{\acute{e}}taphysique$ traditionnelle traite le logos comme un but ${\acute{e}}ternel$ de sa $m{\acute{e}}ditation$, Bachelard donne l'importance sur la $capacit{\acute{e}}$ linguistique et imaginaire du logos. Le $logosph{\grave{e}}re$ est un des exemples qui montre bien la $diff{\acute{e}}rence$ entre la notion de logos de Bachelard et celle de $m{\acute{e}}taphysique$ traditionnelle. Le $logosph{\grave{e}}re$ est un $n{\acute{e}}ologisme$ de Bachelard qui est fait pour $d{\acute{e}}signer$ $l^{\prime}atmosph{\grave{e}}re$ verbal de la $soci{\acute{e}}t{\acute{e}}$ contemporaine $gr{\hat{a}}ce$ ${\grave{a}}$ l'emission de radio. Bachelard comprend le $ph{\acute{e}}nom{\grave{e}}ne$ de radio en tant que $r{\acute{e}}alisation$ de $Psych{\acute{e}}$ dans la vie quotidienne. C'est $gr{\hat{a}}ce$ ${\grave{a}}$ la technologie moderne que nous pouvons avoir l'univers de langue plus facilement par rapport aux $si{\grave{e}}cles$ $pr{\acute{e}}c{\acute{e}}dents$. Selon Bachelard, la radio n'est pas un simple instrument de communication. C'est une porte pour entrer dans la $r{\hat{e}}verie$ universelle. La radio est une voix du monde qui exprime notre inconscient. Quand un $r{\hat{e}}veur$ $r{\hat{e}}ve$, son $r{\hat{e}}verie$ se $d{\acute{e}}veloppe$ en se discutant avec le monde. Alors, quand nous $r{\hat{e}}vons$, nous parlons au monde et nous ${\acute{e}}coutons$ du monde, de sorte que nous devenons les citoyens du $logosph{\grave{e}}re$. Dans son oeuvre Sur la Grammatologie, J. Derrida critique la $m{\acute{e}}taphysique$ occidentale en la intitulant logocentrisme. Derrida pense que la philosophie occidentale a comme le but final la $pr{\acute{e}}sence$ de logos. Cette $pr{\acute{e}}sence$ de logos ne peut ${\hat{e}}tre$ $r{\acute{e}}alis{\acute{e}}e$ que par la langue de la voix, non pas par la langue de $caract{\grave{e}}re$. $D^{\prime}o{\grave{u}}$ vient le logocentrisme ou le phonocentrisme de $m{\acute{e}}taphysique$ occidental. Mais Derrida pense que le logocentrisme n'est qu'un autre aspect de l'ethnocentrisme ${\acute{e}}troit$ de l'occident. La notion de $logosph{\grave{e}}re$ de Bachelard a quelques ressemblances avec logocentrisme par ses apparences. Cependant, elles ont une $diff{\acute{e}}rence$ fondamentale depuis leur $d{\acute{e}}part$. Tandis que logocentrisme $tra{\hat{i}}te$ la parole en tant que $mani{\grave{e}}re$ d'expression de raison qui est une puissance fondamentale de l'homme, Bachelard pense que la parole est un $r{\acute{e}}sultat$ d'une opposition et fusion de notre raisons et parole. Bachelard pense que la parole est une $r{\acute{e}}alisation$ de l'image qui est l'essence de notre $psych{\acute{e}}$. Pour lui, la parole, la quintessence de $logosph{\grave{e}}re$, est le champ de l'imagination $d^{\prime}o{\grave{u}}$ jaillissent les images. C'est pour cela que $logosph{\grave{e}}re$ se situe ${\grave{a}}$ l'antipode de logocentrisme. $Logosph{\grave{e}}re$ nous fournit un espace de $r{\hat{e}}verie$ de langue. Notre $soci{\acute{e}}t{\acute{e}}$ contemporaine $fourr{\acute{e}}e$ des images visuelles creuses est $d{\acute{e}}pouill{\acute{e}}e$ de plus en plus des espaces de $r{\hat{e}}veries$. C'est une des raisons que le $logosph{\grave{e}}re$ de Bachelard doit ${\hat{e}}tre$ $r{\acute{e}}activ{\acute{e}}$ aujourd'hui.

• Journal of Legislation Research
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• no.44
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• pp.725-756
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• 2013

In this paper, the possibility of extension of falsification conception was investigated to discuss the validity of this precedent. Consequently this extension was indispensible according to the article 237-2 of criminal code which regards the reproduced document as the document in the document crime. However, this is against the security of human right. On the contrary, there is not this kind of article in the German criminal code and the German precedents and majority theory are negative to regard it as the criminal document. And also, there is the pont of view that the reproduced document is not the criminal document because it's not the expression itself of document nominee's intention, so the article 237-2 should be demolished in Korea. According to this opinion, the serious reconsideration should be required in the legislation of this article 237-2. Nevertheless, if this extended conception is needed and it's possible, the meaning of the computer monitor's image is not able to be ignored in the conception of falsification. Therefore this should be regarded as the element of the falsification conception. In other words, this can't be evaluated as the object of falsification but the target of falsification, according to the conception extension, though the precedents do not regard it as the document in document crime.

• Journal of Korean Society of Archives and Records Management
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• v.1 no.2
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• pp.159-183
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• 2001

The praying sentences of the script of Saddharmapundarika-sutra NO.5 which was made by prayer Bang-Ui, prince Ik-An, was investigated and the cover painting, Byonsangwha(Buddha's preaching painting), and letter style written in the script were discussed in this study. The cover painting on the script is known to be followed to the style of the cover painting as shown in a set of 7 rolls of Saddharma pundarika-sutra of the Horim Museum collection. It is not so difficult to say that the characteristics of cover painting of the script would be suceeded to those of scripts of the end of Koryo and the early Choseon Dynasty. Lotus and its surround was decorated with arabesque figure whose stems were drawn with golden paste and the arabesque figures were done with silver paste. However, for the expression of lotus and arabesque pattern the special feature of drawing style that was originated from the end of Koryo Dynasty to draw the outline with broad line and/or the hardness of drawing line became much more deepened than ever. It is not different to think that this characteristics should be those of Choseon Dynasty. On the Byeonsangwha(buddha's preaching painting) the painting of scattered flowers on stairs of Sumera-Mandala and the scheduled clouds (underseen from heaven) were as similar as to the Byeonsangwha style of the end of Koryo and the early Choseon Dynasty. However, the image of Shakyamuni and/or the halo(光背) is nearly same as the characteristics shown on the Beonsangwha of Saddharma pundarika-sutra of Nesosa' collection, a set of seven rolls which was completed in the 15th year of king Taejong(AD 1415). It is apparent that these characteristics are those of Choseon Dynasty. After king Chungsean in Koryo Dynasty, letter style of Chao Meng-Fu was shown in the script of late Koryo Dynasty as a new letter style.

• Journal of the Korea Fashion and Costume Design Association
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• v.6 no.2
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• pp.103-109
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• 2004

This study attempted to investigate the plasticity of Korean paper expressed in contemporary fashion after general inquiry into Korean paper and examine the aesthetic beauty of fashion design using Korean paper. It used the literature review and empirical data analysis together. Korea-paper fashion design, the object of actual investigation, was for Korean-paper fashion from the 1990s to the present. As a result of analysis, the following findings were obtained: First, the natural, warm and soft texture seen as pureness in Korean paper enables us to elicit naturalness from liberalness. In addition, Korean paper not only has the tough characteristic of its material but also has the natural characteristic of abandoning its original nature and complying and adhering to its a given nature. Korean-paper fashion design, using this natural beauty and frank nature, bears the pure image of excluding decoration. Second, the overlapping of the surface on the surface expressed in Korean-paper fashion design forms one space with the sense of depth because of its transparency and expresses temporality through repetition. And the work of folding it with other materials and pasting them up with together demonstrates the effect of reflection because its original transparency. This effect is the specificity created in the collage technique using Korean paper and is the advantage of coming to obtain a wider freedom of expression. Korean-paper fashion design expresses transparency using this repetition and overlapping, Third, Korean paper has the simple rather than luxurious aspect. Owing to this nature, fashion design looks as if there were the greed inherent behind the work made from Korean paper though the complex technique applied to it. And it expresses the restraint of Korean paper using its original white color, the exclusion of decoration and simple design. Fourth, Korean paper is more likely to be changed by the outside influence because of formation. It has its peculiar aesthetic value and original artistry to an extent that it is regarded as one artistic work. The quality and texture of Korean paper diversely vary according to the artist's working process. Like this, Korean paper is easily fused into some object without exclusivity though it may be added to it. Korean-paper fashion design has the beauty of creation that is to create a new world because Korean paper is fused into another material due to its soft nature.

• The Journal of Art Theory & Practice
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• no.9
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• pp.33-57
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• 2010

Focused on the performance of interactivity in the appreciation of media art, this study is associated with the continually changed art texts and a participator's physical reactions to savor the art. Digital works of art emphasizing interactivity usually decentralize and disperse the responsibility and the central role for creating and producing the art works. Proper procedure of the work is generated by actions such as clicking the mouse, controlling the joy stick or actual movement of anticipators' bodies. The art works are influenced by participators' interactivity, which makes the leading roles and the responsibility for creating art scattered and divided. These features are similar with those of the 'Rhizome' which Gilles Deleuze(1925~1995) and Felix Guattari(1930~1992) have discussed. In their argument, 'Rhizome' is an interval or being 'between', which keeps changing. 'Rhizome' is a state in which the individual and the work of art never reach the conclusion, only a phenomenon of eternally altering. Like 'Rhizome', this sort of art work has the decentralized system, opens for several directions, and activates the system which is changeable as linked items increased or decreased. These works stimulate the individual to perform and act while appreciating the art piece. In terms of processing and preceeding, interactivity is the important equipment and catalyzer. Through these procedures, the pieces can be the 'floating work of art' combined and condensed with the whole participators' reactions. The 'floating work of art' is neither the expression of an individual nor that of one particular group. Multidimensional influence of the web is the web which is constantly reorganizing and producing in its connective state. This connective state is activated by interactivity. The Rhizomatic system embodies the floating work of art process. Due to each individual perceiving art in individualistic terms, there is no dominating powers or central points. I regard this art works possessing above traits as the work of art with Rhizomatic system. The work of art with the Rhizomatic system is embodied through interactivity and because physical action activates the process of appreciation, a participator can actually experience and practice the philosophy. Ultimately the Rhizomatic speculation occurs during the interactivity of appreciating the Rhizomatic art pieces. The Rhizomatic system penetrates into the intuitive area beyond our recognition and thoughts, as we are engaged in the connective process. With the methods and manners of interactive art, we can possibly reconsider the system as a tool in which the participator is directly able to link experience and theory to the philosophies of Deleuze and Guattari.

• 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.

• Archives of design research
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• v.18 no.2 s.60
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• pp.143-154
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• 2005

Typography in visual communication design is 'potential form' hidden within a space. Showing rhythm in typography is making 'aesthetic sense' in a graphic which has formative characteristics, the way of expression is very important. When the rhythm is recognized through visual stream, Rhythmic Sense is formed. The research will present a new form of the Visual Rhythmic Sense by analyzing typography works out positively. First of all, I researched works done by Fillippo Marinetti, Robert Massin, Wolfgang Weingart, and David Carson for their vigorous experimentalism in typography in forming visual rhythm. I used S.D. Scale method to analyze characteristics of visual image and VARIMAX for factor analysis reaching types of visual rhythm, which could be classified as following. (1) Synesthesia Rhythmic Sense (R-synesthesia) means that the senses are conveyed through 'visualization of auditory sense' and 'visualization of touch' (2) Simultaneous Rhythmic Sense (R-simultaneity) means that the time and space co-exist in one plane. (3) Connective Rhythmic Sense(R-connection) means that different factors (Within one plane) co-exist interacting with one another and creating a unified impression through such a process. (4) Artist Oriented Rhythmic Sense ($-artist) means that the artist interprets the content subjectively and expresses his/her impression, thereby, attracting a gaze of audience systematically and arbitrarily. (5) Reader Oriented Rhythmic Sense(R-reader) avoids the existing legibility formed through aggressive engagement of the reader.

• The Journal of Art Theory & Practice
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• no.2
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• pp.169-190
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• 2004

The purpose of this article is to delve into the problems of originality of the artwork by examining issues of reproduction within the contemporary art market. In contemporary arts, especially in terms of art production and consumption, we can't overlook society and its economic structure and its connection with of capitalism. As the purity of art creation has turned into an exchange value, art, especially an object as artwork, has fallen into the status of production in an economic marketing system. Walter Benjamin mainly referred to that point in his thesis Das Kunstwerk im Zeitalter seiner technischen Reproduzierbarkeit, which originated the sociology of plastic arts. This thesis, published in 1936, traced how the artistic functions of photograph and movie had been changed through the social development. His main concerns were movie and photograph but what I am concentrating from his point of view, is that even in the field of plastic arts, the manufacture of reproduction has been practiced as a primary method within the social and political contexts and development. Though I am referring to this in the main body of this article, reproduction in contemporary art strongly needs a new definition since it has been spread all over like a newest virus, not only by collector's personal taste or hut also by commercial circulations of these reproductions to the public. This relates to Benjamin's argument about the value of an exhibition at a museum(Ausstellungswert). Since the function of an artwork has been one of cultural industry, the manufacturing of reproduction raises unexpected problems, such as, the originality of the artwork, the value of an exhibition at a museum, its achievement as documentary and as a territory of art criticism. In this point of view, I want to inquire into the value and criteria of an exhibition in contemporary art through the review of the definitions and the intrinsic attributes of reproduction. Somehow in a broad sense, the reproduction is a product coming out of representation or copy (replica) of an original art work or an model. Therefore, the problems it presents differ from the Simulacre, which is an image without an original one. In terms of the Meanings of reproduction, we can distinguish it as reproductions, copies, and productions. These types of reproductions are not the original artworks reflected by the creative intention of the artists. For example, a publishing company reproduced some of lithographs of Salvador Dali in the 1960s. They are commercial copies in the form of representation or reproduction with no artistic and creative intention of the artist. However, In despite of this theoretical basis, reproductions of the famous artists are still displayed without any verification for of the public's quest for the artworks. Moreover, many commercial companies that are planning to exhibit art works of the world-famous artists only for their profits keep trying to speak ill of and judging by the law the honest art critics' articles which discuss the true values of exhibition. If freedom of expression is one of the ideals of democracy, even the judgment of the originality of the artworks should be freely expressed.

• The Journal of Art Theory & Practice
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• no.6
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• pp.27-50
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• 2008

This thesis examines contemporary Chinese painting after the Cultural Revolution(1966~76), focusing upon so-called "Chinese Pop art", which I termed as "Socialist Pop art". I considered the art of this period within the broader context of social changes especially after the Tienanmen incident of 1989. After the Cultural Revolution during which idolization of Chairman Mao was at its peak, one of the major changes in communist China was that an anti-Mao wave was generated in almost every social class. For example, novels that revealed the hardships during the Cultural Revolution were published. Posters that openly criticized the Maoism were also produced and displayed on the walls, and demand for democracy spurred widespread activist movements among young generations. These broad social changes were also reflected in art. A variety of art movements were introduced from the West to China, and after a period of experimentation with the new imported styles, artists began to apply the new artistic idiom to their works in order to visualize their own social and political realities they lived in. It was a shift from earlier Socialist Realism to a new expression either directly or indirectly, "Socialist Pop", an amalgam of Socialist Realism and Pop art tradition. After the 1989 crackdown of Tienanmen Square protest, when communist government quelled with brutal measures the students, workers, and ordinary people who rose for democracy, greater urge to protest the Deng Xiaoping regime emerged. This time coincided with the gradual emergence of art using Pop art vocabulary to satirize the social reality, the Socialist Pop art, along with many other art forms all with avant-garde spirit. One of the most frequent subjects of Chinese Pop art was visual images of Chairman Mao and his Cultural Revolution, and new China that was saturated with capitalism, which tainted the Chinese way of life with a Western way of consumerism and commercialism. The reason for the popularity of Mao's image was spurred by the "Mao Craze" in the early 1990's. People suddenly began to fall in a kind of nostalgia for the past, and once again, Mao Zedong was idolized as an entity who can heal the problems of modern China who had been marching towards their ultimate destination, the economic development. But this time Chairman Mao was no more an idol but just a popular, commercial product. He is no more an object of worship of almost religious nature but he has become an iconography symbolizing the complex nature of present Chinese society. During this process of depicting the social reality, Chinese artists are making the authority and sanctity of Maoism ineffective. Dealing with this new trend of contemporary Chinese art in view of "Socialist Pop art" two manners of re-creating Pop art can be illustrated: one that incorporates the propaganda posters of the Cultural Revolution; the other borrows from Chinese traditional popular imagery or mass media, such as photos taken during Mao era. What is worth mentioning is that these posters and photos of the Cultural Revolution can be identified as 'popular' media, as they were directed to educate the popular mass, thus combination of this ingenuous pop media with Western Pop art can be fully justified as a genre unique to China. Through this genre, we can discover a new chapter of the Chinese contemporary painting and its society, as their Pop art can be considered as self-portraits true to their present appearances.