• 복식문화연구
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• 제22권3호
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• pp.450-467
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• 2014

Modern society attaches great important to state of the technology, but, unconscious desire and subconscious are also discussed in an important value. In the social background of such madness is acting as an artistic inspirational to the many people. At such a time, fashion photographs also being used medium which speak for people's desire. Editorial fashion photographs with unusual stories or including experimental visual elements unlike fashion advertising have increasing. The subject of this study is the formative characteristics in recognition of madness from ancient times until now and find out new meaning of the unusual and informal form of editorial fashion photographs showed in Vogue Italia since 2000. The analysis data of this study, we used 36 photographs of editorial fashion photographs taken by Steven Meisel, Tim Walker and Miles Aldriege. The final process of analysis made in with agreement of 10 major people. We used photograph's basic visual elements as analysis to avoid arbitrary interpretations. The content of this study is drawing in editorial fashion photographs from the viewpoint of Michael Foucault's Madness theory, Deleuze and Felix Guattari's Madness as the aspects of desire. The madness images in the editorial fashion photographs were showed as Decadence, Blindness, Violence and Grotesque based on the analysis results from above. The formative characteristics of editorial fashion photographs enabled the awareness on the value and importance of madness in modern society. These editorial fashion photographs can be the source of our wider perspectives for changing recognition of madness.

• 영어영문학
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• 제57권2호
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• pp.339-365
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• 2011

Charlotte $Bront{\ddot{e}}^{\prime}s$ novel Jane Eyre has long been doted on as one of the canonized texts of British literature since its publication. Seemingly, this romantic novel has nothing to do with plantation based on slave trade. However, paying a keen attention to the fact that Jane's enormous inheritance results from wine plantation at a colony, this essay re-interprets Bertha's drinking and madness as evidence of imperialism. For the porter/jin Bertha and Grace Poole enjoy might have some suspicious connection with wine, the very root of Jane's great expectations. Jean Ryes' Wide Sargasso Sea, writing Jane Eyre back, records Bertha as "a white resident of the West Indies, a colonizer of European descent" (326). However, Jane Eyre, in my interpretation, describes Bertha pretty much as a black Creole. At any rate, the view that the white West Indians are tainted by miscegenation proves contemporary racism and is reflected in the text through Bertha and her mother's intemperate drinking and madness. Drinking and madness are stigmatized as the evidence of the so-called "bad blood"; embodying the stereotypes of drinking, madness, and sexual corruption, Creoles, the very inescapable product of imperialism, provide a convenient excuse for justifying imperialism for purity, civilization, and moral cleanness. In this way, Jane Eyre needs to be re-interpreted politically and historically in the context of colonialism. British imperialism pursues a tremendous amount of profits through grape plantation and wine trades; however, it cleverly leaves in the colony the associated images such as intemperate drinking and madness. Bertha, transferred from Jamaica to Britain, takes in these negative images of "savageness." Transcending the narrow confines of feminist criticism obsessed with doubling between Bertha and Jane, this essay, accordingly, reads Bertha the prisoner in the attic as the captive for perpetuating imperialism. This reading hinges upon interpreting Rochester and St John as colonizers bearing the so-called "white men's burden" to cultivate and civilize savages much like crops such as grapes and sugarcane in the colonial plantation.

• 비교문화연구
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• 제19권
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• pp.181-204
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• 2010

This study analyzes the meaning of madness shown in the female narrative, focusing on two novels- "Before the Operation" by Mei Niang and "Madman's Diary" by Baek Shin-Ae. The novel "Before the Operation" reveals women's instinctive desires through an insane woman and brings up a problem of unfair suppression caused by patriarchism. On the other hand, the heroine of "Madman's Diary" shows madness when she is at a crisis to be 'the other' in the patriarchal system. Her madness is caused because she fails to find the meaning of her presence in the system. Interestingly, a woman who departs from moral standards of patriarchy (from "Before the Operation") becomes thefocus of public censure while a man (from "Madman's Diary") who also ignores those standards seems to be a victim. In "Madman's Diary", the man's wife is accused of being mad while he draws sympathy as a victim. This shows that those moral standards have duplicity. At this point, the heroines who continuously adjust themselves to the system express their madness. In other words, the madness implies a stern protest against the moral standards applied differently to men and women. It is unique that the two heroines of the novels become 'sane' when they encounter thematter of 'being a mother'. When it comes to "Madman's Diary", 'being a mother' of the insane woman who becomes 'the other' in the system foretells dismal future. Meanwhile, Mei Niang indicates the way- 'being a mother'- to overcome the dismal future through "Before the Operation". In this case, the mother is not a figure that reproduces the patriarchal power structure, but an independent figure who wants to change it. For that reason, 'being a mother' has the meaning of subversion and resistance.

• 영어영문학
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• 제57권5호
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• pp.889-910
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• 2011

Heracles has been adored as one of the bravest mythical heroes all times and all places because it was thought that he protected his people and lands from invasion, plunder, or enslavement. However, I argue Heracles should be criticized as a war machine of violence and murder. War is homicide itself, which means humans kill humans, unlike other violent and sensual animals such as dogs, apes or pigs. It is ironically ambivalent to celebrate an excellent hero in homicide in this age of nuclear weapons. This irony leads to S. Freud's 'Death instinct' or Malcolm Potts's 'war genes'. Unlike Freud, Malcolm Potts insists that humans' war genes can be changed into peace genes because they were just remains of Stone Age. According to Apollodoros' myth or Euripides' tragedies, he was mad enough to kill his own sons and wife after he had murdered the king Lycos in Thebes. Though Rene Girard says that his madness was derived from contagion of violence and blood, I think that his madness came from horrible experiences of cruel wars as well as Hera's maltreatment in his childhood. It will be demonstrated to be war neurosis, that is, PTSD(Posttraumatic Stress Disorder). In a different way from the modern media in which Heracles is being glorified as a purest macho and war machine, his old myths show the ambivalence of his violence and murder, and his daily misfortunes owing to his madness. In this sense, his myth is a kind of warning to the humans not to kill each other, or to stop wars.

• 영어영문학
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• 제58권5호
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• pp.839-858
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• 2012

This study is to analyze dreams and madness in Don Quixote and Hamlet which makes these two heroes quite identical rather than antithetical. Don Quixote is usually considered to be an idealistic, enthusiastic, and unselfish doer, whereas Hamlet is a skeptical, melancholic, and self-conscious thinker. However, Don Quixote and Hamlet both reveal a heroic desire to embody an ideal world into a reality through their dreams and madness. Based on Freud's interpretation of the similarities between dream and neurosis, this article focuses on the aspects of Don Quixote's waking dream and Hamlet's affected madness to find out their characteristics as new types of heroes. Don Quixote, the waking dreamer, acts like a maniac and tries to remain in a state of madness to sustain the dream world where he wanders to save the weak, the poor, and the deprived. He accepts psychic breakdown as well as physical trauma if only he can do the role of a knight errant. Sleepless Hamlet witnesses the dream world and experiences it tangibly while he hears an order from the murdered King's ghost. Yet, instead of becoming a neurotic, Hamlet waits for the chance to perform his task to regain the harmony of his family and kingdom. Even on the border of madness, Hamlet does not forsake his own life and duty but dreams in reality and acts without losing his reason. Although there are some apparent outstanding differences between Don Quixote and Hamlet, they have fundamental similarities with each other; Both of them exemplify a new type of hero who desperately tries to fulfill a mad dream to face the suffocating, suspicious, and strange world.

• 문화기술의 융합
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• 제5권1호
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• pp.113-118
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• 2019

최북(崔北)(1712~1786)은 중서층(中庶層) 출신의 여항화가(閭巷畵家)로서 시(詩) 서(書) 화(畵)를 겸비한 삼절작가(三絶作家)이다. 신분적 차별에 대한 저항적 냉소와 스스로 어디에도 구속되지 않는 광방불기(狂放不羈)한 광기(狂氣), 그리고 자신의 예술적 재능에 대한 자부심으로 인한 오만(傲慢)과 명인(名人) 의식 등을 탈속적(脫俗的) 문사적(文士的) 문인화를 통해 개성적 화풍(畵風)으로 광견(狂?)하게 발현하였다. 그의 문인화는 시화일치(詩畵一致)라는 시의도(詩意圖)가 많으며, 화법(畵法)은 근력(筋力)을 위주로 하여 불구격투(不拘格套)의 광필(狂筆)로 대상물을 묘사하였고, 파격적 구도와 필선의 간일(簡逸)함, 여백과 색채의 독창적 운용으로 한 차원 높은 예술의경을 발현하였다. 그의 문인화는 광자(狂者)의 오만한 듯한 진취적 기상과 견자(?者)의 변혁적 심미를 고수하고자 하는 예술관이 작품에 자연스럽게 투영되었다.

• 한국엔터테인먼트산업학회논문지
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• 제14권3호
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• pp.181-190
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• 2020

2017년에 개봉한 영화 <아수라>는 김성수 감독과 정우성, 황정민, 주지훈, 곽도원, 정만식 배우의 조합만으로도 개봉 전부터 큰 관심을 이끌어냈던 영화이다. 범죄영화 혹은 느와르영화로서의 장르성에 충실했지만 영웅 원형의 캐릭터적 전복성과 영웅 서사 구조의 변주로 인해 평단과 관객의 다양한 해석을 이끌어내며 다층적 이슈를 만들어낸 영화이기도하다. 본 논문은 크리스토퍼 보글러의 '영웅의 여행'에 입각하여 영화 <아수라>의 영웅 서사 구조를 분석하고, 보글러가 말하는 서사 구조의 보편성과 전형성이 본 영화에 어떻게 적용되는지 살펴보고자한다. 이를 통해 영화 <아수라>의 서사구조가 지닌 비전형적 특징을 도출한 후 이러한 변주가 영웅의 서사구조를 어떻게 새롭게 변화시켰는지 그리고 관객의 기대일치는 어떻게 변주되었는지를 살펴보고, 새로운 서사적 대안으로서 어떠한 가능성으로 활용될 수 있는지에 대해 고찰해 보고자 한다.

• 농업과학연구
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• 제38권1호
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• pp.17-23
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• 2011

This research was conducted to investigate the influence of application rate of liming fertilizers on changes in soil chemical properties and growth of 'Red Madness' petunia in plug production. To achieve this, dolomite (DO) with 0, 1.0, 3.5, 8.0 or 13.0 $g{\cdot}L^{-1}$ and calcium carbonate (CC) with 0, 2.0, 2.5, 3.0, 3.5, or 4.0 $g{\cdot}L^{-1}$ were incorporated into peatmoss + vermiculite (1:1, v/v) during the root substrates formulation. The treatments of 3.5 $g{\cdot}L^{-1}$ of DO and 2.5 or 3.0 $gL^{-1}$ of CC had acceptable ranges of pH and EC in soil solution such as 5.6~6.2 and 0.7~1.0 $dS{\cdot}m^{-1}$, respectively. The faster rising of pH was observed in root media containing CC rather than those of DO. This indicates that the solubility of CC is higher than DO. The soil Ca concentrations in all treatments of CC were 1.8 times as high as those of DO. The treatments of 3.5 or 8.0 $g{\cdot}L^{-1}$ of DO had the highest soil Mg concentrations, but all treatments of CC had lower soil Mg concentrations than control treatment indicating that additional application of Mg fertilizers are required. The elevated application rate of DO or CC resulted in the increase of fresh and dry weight. But plant heights were not influenced by application of liming fertilizers. The results of tissue analysis showed that application of DO or CC influenced the $PO_4{^-}P$, Ca and Mg contents, but not influenced the contents of other nutrients such as N, P, Fe, Mn, Zn and Cu.

• 영어영문학
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• 제57권4호
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• pp.529-552
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• 2011

My essay aims at reading Ginsberg's "Howl" and "Kaddish" with the concept of 'shaman-prophet-poet' to illustrate the dynamic relationship between his poetics and radical politics. Throughout his widely-ranging career, Ginsberg represents himself as a poet-prophet and commands a typical rhetoric of revelation as a way of decentering Cold War orthodoxies. While well aware of the oppressive and pervasive power of the dominant post-war ideologies, he adopts 'madness' to oppose conventional political, social, and religious institutions; by way of entering into the madness of this world and actively engaging himself as a victim, he can finally heal both himself and the world. This dual function of poet characterizes his rhetoric of revelation, but it doesn't appeal to the mainstream of American critical ideology where the post-structural approach to language and subject gives a skeptical look at any account of active human agency and humanistic belief in the possibility of language. In "Howl" and "Kaddish," Ginsburg persuades the reader of the truth of his own vision through the convincing and realistic portraits of his contemporaries as well as his own mother and family. Different from his visionary predecessors such as Emerson and Whitman, Ginsberg knew the difficulty of a negotiation between history and divine vision, and attempted to imbricate his family, friends, and even the larger social and political units within his visionary experience in order to avoid naive idealism, escapism, or solipsism. Furthermore, he deconstructs the Logos of Western prophecy and replaces it with the groundless identity and the nontheistic epistemology of Buddhism, which, in turn, leads to emptying his powerful language of absolutist meaning and prevents his prophecy from becoming re-reified as divine essentialism. Ginsberg's idea of poet and poem revitalizes the skeptical view on language and literary representation of our contemporary critical community which is unwilling to engage the experimental scope of his radical prophecy.

• 대순사상논총
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• 제35집
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• pp.331-358
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• 2020

이 논문은 매월당(梅月堂) 김시습(金時習)의 광자 성향에 관해 연구한 것이다. 광기의 속성에 대해 구분할 때 크게 마음에 품고 있는 광기를 드러내는 경우인 심광(心狂)과 행동거지의 광방함으로 표현되는 광기 차원의 형광(形狂)이 있다. 본고는 조선조 역사에서 보기 드문 형광과 심광의 모습을 동시에 드러낸 김시습의 광기를 '장왕불반(長往不返)'과 '색은행괴(索隱行怪)'라는 두 가지 관점에서 분석한 것이다. 김시습은 어렸을 때는 신동이라고 일컬어질 정도로 촉망받는 인재였다. 하지만 세조가 단종의 왕위를 빼앗자 '책을 모두 불태우고' 그 길로 집을 떠나 승려가 되어 속세에서 자취를 감추었다. 과거는 더 이상 미련을 두지 않고, '미친 척[양광(佯狂)]'하고 숨어 살면서 괴팍하고 기이한 행적으로 괴상하다는 소리를 들어도 후회하지 않았다. 결연히 오랫동안 속세를 벗어나 돌아오지 않는 장왕불반의 삶을 지향하면서 유명한 산천을 두루 다니고, 아무런 욕심이 없이 '세상 밖[방외(方外)]'을 노닐었다. 때론 「대언(大言)」과 「방언(放言)」 같은 시를 통해 자신의 자유로운 영혼과 광기를 진솔하게 표출하였다. 이런 삶은 유가의 온유돈후(溫柔敦厚)함을 추구하는 중화미학에서 멀리 벗어나 있는 삶이다. 때론 '청광(淸狂)'이라고도 일컬어진 김시습은 '양광', 괴이한 행동, 방외적 삶, 속세와 관계를 끊어버리는 장왕불반의 삶 등을 통해 자신의 광기를 표출하였다. 김시습의 이 같은 광기어린 삶은 단순히 미친 것이 아니라 당시 조선조 사회의 부조리한 현실을 비판하고자 한 깊은 뜻이 있었는데, 이런 김시습에 대해 이황은 색은행괴한 인물이라고 비판한다. 이황과 달리 선조의 명으로 「김시습전」을 쓴 이이는 김시습을 '심유적불(心儒迹佛)'이라 보면서 제한적으로는 긍정적으로 평가한다. 그런데 이 두사람이 김시습을 평가하는 내용은 달랐지만 김시습이 광자 성향을 가진 인물로 본 것은 동일하다. 이처럼 심광이면서 형광의 삶을 살았던 김시습은 주자학이 강력한 영향력을 발휘한 조선조 유학사에서 볼 때 특이한 경우에 속한다고 할 수 있다.