• Cross-Cultural Studies
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• v.29
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• pp.25-53
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• 2012

The attitude of observer in the painting of history is to exclude a prejudice and a subjective view of an artist and to introduce a photograph, which is a record of objectivity, in the process of painting. Its ultimate intent is to redescribe the fact of an event's image intactly without any prejudice and to represent the event as a proven evidence that it was. The representation of history based on fact had already been conceived in imagination of renowned artists such as Francisco Goya or $Th{\acute{e}}odore$ $G{\acute{e}}ricault$ even before cameras were invented. What they portrayed was their own truth of reality which is gained through their observation, not a history that have corresponded to political ideologies, for all reliance on a limited tool of representation, painting. Furthermore, history was necessary for 19th century impressionism artists to be represented under proven fact in a neutral perspective excluding all subjective prejudice, not based on the representation with imagination. Edouard Manet in particular reconstited an instant moment on the basis of real proof of photograph without personal prejudice or opinion as if today's photojournalism. The catastrophic series by Andy Warhol and the photographic painting by Gerhard Richter show another role of painting in the realm of art, each of them implying information distortion and abuse by current media and intentional deformation toward history as Manet's painting of history. Today, the representation of an historical event that we experience in the era of the Internet and social networks having a great deal of information already came to be the exclusive property of the cutting edge mass media. Nevertheless, the attitude of observer which is realistic and contemplative in the realm of art is the crucial point in terms of artists' act as ever.

• Journal of the Korea Convergence Society
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• v.10 no.8
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• pp.195-203
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• 2019

The aim of this study is to explore the paradigm shifts in culture and system related to life in terms of AI and the present point of view in which creating human values together are important. An approach that focuses on how AI-related phenomena work in modern society forms the basis of this research. Therefore, to clarify the meaning of "AI phenomenon" converging it as a part of social culture, this study was intended to find out the value incorporated in the social system such as ethics and equality together with the literature review. Inferring the technical culture that are combined with the AI that the members of society can do together is as important as technical understanding in the functional aspect. Therefore, this study was intended to suggest new culture that the cultural imagination and the social system create harmonizing each other, that is, the possibility of "AI culture". So, this article has a characteristic of a preliminary study, too.

• The Journal of the Convergence on Culture Technology
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• v.5 no.1
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• pp.371-376
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• 2019

Creative thinking appears even before it is expressed in language, and its existence is revealed through emotion, intuition, image and body feeling before logic or linguistics rules work. In this study, Lego is intended to present experimental child interactive content that is applied with a computer vision based on image processing techniques. In the case of infants, the main purpose of this content is the development of hand muscles and the ability to implement imagination. The purpose of the analysis algorithm of the OpenCV library and the image processing using the 'VVVV' that is implemented as a 'Node' in the midst of perceptual changes in image processing technology that are representative of object recognition, and the objective is to use a webcam to film, recognize, derive results that match the analysis and produce interactive content that is completed by the user participating. Research shows what Lego children have made, and children can create things themselves and develop creativity. Furthermore, we expect to be able to infer a diverse and individualistic person's thinking based on more data.

• Journal of English Language & Literature
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• v.55 no.6
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• pp.1163-1191
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• 2009

As many critics do, this article starts from the premise that Charles Waddell Chesnutt wrote The Conjure Woman with a distinct socio-ethical view to ameliorating white readers' racism. For this purpose of social activism, first, the author uses a racially submissive genre and narrator- antebellum plantation-dialect fiction and an old ex-slave Julius-in order to win the attention of white racists, who constituted the majority of the reading public of postbellum America. Chesnutt then allows this seemingly submissive ex-slave consecutively to wage narrative battles against a Northern white capitalist, John. This fiction's structure is thus based on interracial narrative conflict. Granted, the result of these narrative battles is Julius's defeat. Even though he sometimes has narrative success through his manipulation of either his white female auditor's sentimentalism or the white capitalist's racial prejudice, it does not lead to any fundamental change in the white audience members' awareness: John still regards Julius's tacitly reformoriented tales merely as nonsensical ghost stories invented by the absurd imagination of a subservient, entertaining, and exploitable black coachman. Admitting his defeat, Julius relinquishes his original goal of deterring John's capitalist exploitation of both racial Others and the natural environment of the South and finally decides to serve the economic power of white capitalism. This self-defeating conclusion, however, should not be identified with Chesnutt's failure as an author. Rather, it should be understood as an interim result of the black author's earnest experiment with literary media best suited to his reform project. In fact, this narrative failure reveals Chesnutt's accurate diagnosis of the postbellum literary world: a black voice is still feebly heard and even easily buried by the whites' capitalist ambition and consequently intensifying racism. Conclusively, Julius's narrative failure should be positively evaluated as Chesnutt's one step further in his gradual and lifelong progress to a narrative goopher effectively to engage whites' imagination and sympathy for a vision of equal interracial coexistence.

• Journal of English Language & Literature
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• v.58 no.2
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• pp.217-247
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• 2012

This essay attempts to read Melville's Moby-Dick as a prefiguration of American pragmatism, especially Jamesian version of it. Underlying this project is the assumption that the American Romance and James's pragmatism partake in the enduring tradition of American thoughts and imagination. Despite the commonality in their roots, the continuity between these two products of American culture has received few critical assessments. The American Romance has rarely been discussed in terms of American pragmatism in part because critics have tended to narrowly define the latter as a kind of relativistic philosophy equivalent to practical instrumentalism, political realism and romantic utilitarianism. Consequently, they have favored literary works in the realistic tradition for their textual analyses, while eschewing a more imaginative genre like the American Romance. My contention is that James's version of pragmatism is a future oriented pluralism which is unable to dispense with the power of imagination and the talent for seeing unforeseen possibilities inherent in nature and culture. James's pragmatism is in tune with the American Romance in that it savours the attractions of alternative possibilities created by the genre in which the imaginary world is imbued with the actual one. The pragmatic impulse in Moby-Dick finds its finest expression in the words and acts of Ishmael. Through this protean narrator, Melville renders the text of Moby-Dick symbolic, fragmentary and thereby pluralistic in its meaning. With his rhetoric of incompletion and by refraining from totalizing what he experiences, Ishmael shuns finality in truth and entices the reader to join his intellectual journey with a non-foundational notion of truth and meaning in view. Ishmael also envisages pragmatists' beliefs that experience is fluid in nature and the universe is in a constant state of becoming. Yet Ishmael as the narrator of Moby-Dick is more functional than foundational.

• 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.

• The Journal of the Korea Contents Association
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• v.22 no.2
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• pp.665-681
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• 2022

This article compared and analyzed the SF films Snowpiercer and Space Sweepers, which embody the imagination of disaster for the future dystopian society. In common, the two films represent the future society as a society with a serious climate crisis and an extremely widening gap between the rich and the poor. Both films use similar narrative strategies: representing a isolated, twisted-willed scientist figure, building a main stage as catastrophic hierarchical capitalist society, and focusing on the conflicts between a dominant group possessing the science-capital-power and a resistant but ordinary subjects. However, there is the different framing on the future society in terms of representing nature, science technology, and human-nonhuman agency. This distinction is shaped by the narrative function of the objects represented by two films.

• Journal of English Language & Literature
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• v.56 no.1
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• pp.79-101
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• 2010

In "The Animal That Therefore I Am (More to Follow)," Derrida notices that he is being watched by his cat. He becomes ashamed of being naked in front of his cat. The sense of shame is a response to being reduced to the level of an animal. He is ashamed of being as naked as an animal. His next move is, therefore, to cover his nakedness from the gaze of his cat. By contrast, he realizes, the animal is not self-conscious of being naked and so does not shield its nudity. In a truer sense, then, the cat is not naked. Humans do not see animals for what they really are but what they project on them. Whereas the gap between man and animal is clearly identified by Derrida's philosophical discourse, the possibility of going beyond the gap can be suggested by fantasy stories in children's literature. Children's literature in Britain arose in the eighteenth century with the revival of traditional fairy tales and growth of literary fairy tales. Romanticism in the early nineteenth century contributed to opening up a new horizon for the concept of the child, in which the child is no longer defined as the object to be tamed and childhood imagination is glorified as a powerful means to reach the higher state, the spiritual origin prior to separation of Man from the 'thing-in-itself.' In The Wind in the Willows, animals talk and behave like humans. The anthropomorphic figuration of animals can be understood as a result of the one-sided projection of anthropocentric perspectives on animals rather than an interaction between humans and animals. Significant contradictions also emerge in this story, however, as traits particular to animals are vividly delineated even as the main didactic theme of good triumphing over evil reflects an anthropocentric projection on animals. An attempt to capture the true characteristics of animals and locate them in the text constitutes a remarkable achievement in The Wind in the Willows. This can be evaluated as an important step toward a more ecopocentric perspective on animals which appears in later children's fantasies like Charlotte's Web.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.219-236
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• 2010

As a poet, a reviewer of books, and an editor of a major literary journal, Marianne Moore participated in aesthetic revolution which invented the American poetry of the twentieth century. Of all the modernists, she was one of the few truly technical originals, and became an endearing mascot of poetry. Innately attentive to detail, Moore wrote a myriad of poems about animal and plant subjects, and set out to develope and secure her own particular paradigm for modernist poetic and the poetry of objective and scientific description. Foregrounding a mind scientifically trained, Moore used her verse to demonstrate a means by which to see the reality beyond the obvious. Ironically enough, however, a central difficulty with understanding Moore's poetry lies with her concern for such scientific or surface description and precision. In order to understand Moore's poetry fully, it is of special necessity to appreciate relativity among the seemingly disparate entities such as science and literature, as Moore herself did. This paper explores the way in which the poetic techniques of Moore substantiate her sense of morality that underlies the creation of her poetry. Rather than merely addressing her artistic genius or craftsmanship as a modernist poet, Moore's methods engage the power of imagination, magic, lifting the human spirit and eschewing anthropocentric perspectives. For Moore, the poet's magic comes by diligence. In so doing, as I would argue here, Moore draws on the nature of language, especially what Bakhtin insisted with his notions of polyphony and carnival. By introducing openness to various perspectives and meanings in her verse, Moore succeeds in maintaining her own sense of creativity while continuing to acknowledge morality. In a similar skein, her use of active verbs in animal poems and the kaleidoscopic descriptions demonstrate how Moore accommodates imagination and reality, and form and content.

• Journal of the Korean Geographical Society
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• v.42 no.4
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• pp.526-539
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• 2007

The purpose of this study is to investigate the influence of the Korean Wave on Chinese tourism to South Korea through a behavioral analysis of Chinese tourists in the general group package tours. China suppressed the needs of the Chinese people's geographical movement and imposed restrictions on information about the outside world with the use of a policy of "closure" for a long time. But since reforms and open-door policies were introduced in China, especially in the context of relaxation of control policies over Chinese outbound tourism after the mid-1990's, more and more Chinese make trips abroad including visits to South Korea. In this situation, the recent Korean Wave(especially, drama/film) describes the Korean national image by forming a bridge between fiction and reality and plays a pivotal role in broadening or reconstructing the geographical imagination of the Chinese people who have been historically isolated from the outside world. Although Chinese have imagined the Korean nationscape on the basis of geopolitical or economic factors in the past, they have currently broadened or reconstructed their geographical imagination to include socio-cultural factors related closely to the Korean way of life due to the recent Korean Wave. This newly constructed geographical imagination led by the Korean Wave functions as an important pulling factor in Chinese destination choices, affecting Chinese tourists' motivation formation and the recommendation of main attractions. The more influential the Korean Wave is on their destination choice, the more the respondents select the cultural factors in both their motivation for tourism to South Korea and their recommendations of tourism attractions to other people. Through the analysis results of both satisfaction and intention to revisit, the more influential the Korean Wave is on their destination choice, the higher is the degree of both satisfaction and intention to revisit. In other words, although Chinese tourism to South Korea is chiefly in the general group package tours, Chinese tourists who are influenced by Korean Wave on their destination choice have more attachment to(or affection for) Korea as a tourism destination. This result suggests that the Korean Wave affects qualitative change - that is, change of attitude - as well as quantitative change in Chinese demand for tourism to South Korea.