• The Journal of Art Theory & Practice
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• no.9
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• pp.171-193
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• 2010

This paper examines Fernand Khnopff's Symbolism, focusing on the I Lock My Door upon Myself as a manifesto of his artistic credo in style and theme. Its title was originally in English, originating from the poem "Who Shall Deliver Me?" by Dante Gabriel Rossetti's sister Christina Rossetti. I use the term "Social Symbolism" which combines a nationalist perspective with traditional French Symbolism, in order to explain how the image of Bruges is represented in his oeuvre. Symbolism calls for psychological introspection evoking death, love, silence, and solitude and recluse from realty in pursuit of the Unknown and the Ideal. Although Khnopff shared this idea, he departed from symbolist tradition by incorporating a political milieu in his paintings. First, I discuss Khnopff's early stage in the formation of his artistic concept, including his family background as well as his early opportunity to visit the Exposition Universelle in Paris where he formed his early interests in aesthetics, philosophy, literature, mythology and Egyptian art. His early works, La Painture, la Musique, la Poesie(1880-1881), Le Crise(1881), and En ecoutant Schuman(1883) reveal his favorite subjects which were quite prevalent in the symbolist traditions of both Belgium and France. By looking at Khnopff's paintings, I endeavor to situate his Symbolism in the context of the development of Belgian modernity and cultural nationalism. Second, my analysis of Khnopff creates a new overview of Symbolism in Europe, especially in Belgium. In the absence of socio-political integration, the Symbolist painter adds nostalgic meaning to the landscape of Bruges. The scene of Bruges illuminates the social atmosphere in Belgium at that time. Since Belgium became an independent country, it tried to differentiate its own cultural and national identity from France. There was a powerful social movement for Belgium to claim its own identity, language, and culture. Bruges was, for Symbolists, the epitome of Belgium's past glory. This encouraged the formation of Belgian nationalism centering on Brussels, as I demonstrate in Khnopff's Bruges-la-Morte(1892). The relationship between Symbolist artist and writers is crucial for understanding this development. Khnopff, for instance, illustrated or provided frontispieces for many Symbolist writers such as Rodenbach, Peladan, Spencer and Le Roy. Khnopff did not objectify the exact meaning, but rather provided his own subjective interpretation. In this respect, I Lock My Door, inspired by Rossetti, started from the same motif, but Khnopff seeked escape into silence and death while Rossetti searched for Christian salvation. Finally my paper deals with the social context in which Khnopff worked. He was a founding member of Les XX in 1883 and later La Libre Esthethetique he also participated in the exhibition of le Salon de la Rose + Croix. Les XX was not a particular school of art and did not have a uniform manifesto, but its exhibitions focused on decorative arts by encompassing art for all people via common, everyday objects. The Periodical, L'art moderne was founded to support this ideal by Edmond Picard and Maux. Les XX declared art as independent art, detached from all official connections. Khnopff designed the 1890 catalogue cover of Les XX and the 1891 cover. These designs show decorative element of Art Nouveau in an early example of "modern poster." Les XX pursued all art including graphic arts, prints, placard, posters and book illustrations and design. These forms of art were l'art social and this movement was formed by the social atmosphere in Belgium in terms of social reforms and strikes by working class. Khnopff designed the book cover for la Maison du Peuple. The artist, however, did not share the ideal egalitarianism of the working class to a certain degree, while he was working in his villa he designed under the ideal motto, "on n'a pas que," he expressed the nihilistic emotions toward society by the theme of interiority such as solitude, silence, narcissism, introspection, and introversion. In the middle of his Symbolism, we find the "cultural nostalgia" or longing that the artist develops in the I Lock My Door upon Myself. Khnopff's longing toward the lost city of "Bruges" form the crux of his "Social Symbolism."

• 기호학연구
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• no.57
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• pp.155-176
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• 2018

This article is a study of Karl Marx's manifesto and the reform in donghak for the modality and their symbolism. As a text, Karl Marx and Friedrich Engels' declaration on the Communist Alliance and the reform program of the peasant Donghak were choose. This Declaration and the Reformation are the works of philosophical practice discourse of the 1800s in this article, which unfolds paradigmatically, deriving its common symbolic meaning in the semiotic sense, and evolving ideologically towards a democracy free of property. In the end, these two historical incident which are published in the contemporary breath, constitute an accusation against a nonhuman policy of surveillance and punishment. Twice a day, the space of the church is transformed into a factory, the act of dividing into two categories by capitalist and work and divorcing by accident is embodied as a social ethic. It is against the phenomenon that the structure of which no man exists is no longer institutionalized. The revolutionary movement aimed at breaking the framework of this hunt manifests itself in the two manifestos mentioned above, and Karl Marx completes the culmination of the utopia that must be achieved through the Declaration of the Communist Alliance by placing his being in the position of "eternal refugee". By choosing to die in his freedom developed during Jeon Bong-joon's trial, he also completes the people's spirit of revolution. In the case of simultaneous exploitation in East and West, the form of oppression is the withdrawal of capital from domination and power, and a new alternative to this is the philosophical context that allows the establishment of a new paradigm with "man is the greatest capital".

• Journal of the Korean Institute of Landscape Architecture
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• v.44 no.2
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• pp.83-95
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• 2016

Strategies for parks and open spaces in the 21st century have moved from focusing on specific elements, such as quantitative growth and ecological and recreational aspects, to green infrastructure, which refers to a multi-functional network of open and green spaces offering a range of benefits. In the case of London, green infrastructure is realised as an integral part of urban infrastructure, involving physical and social infrastructure as well as practical spatial planning at the local level within statutory urban planning as part of a continuously developing green infrastructure framework with a theoretical basis. Taking this perspective, the present study looks at alterations to and developments in green infrastructure policies in the London Plan, the green grid framework as detailed in the city's strategic implementation of green infrastructure. Various trends and characteristics of the policies adopted in the London Plan and some implications are deduced, with three main results being identified. The first is a clear division of roles among the national government, Greater London Authority and borough councils, with local plans established under the guidance of the National Planning Policy Framework (NPPF) and the London Plan. Green infrastructure policies in the London Plan have been applied at a high rate in the boroughs' local plans, which leads to another, linked point. Secondly, green infrastructure policies and the green grid as an implementation framework have been consistently extended and developed through consolidating the London Plan, despite the change of government. Finally, in order to achieve the London Plan, the Mayor of London implemented policies by partnership and supporting programmes for London boroughs. Recently, the Seoul Metropolitan Authority introduced a parks and green spaces development policy, but the London case remains a good example; this is because green infrastructure policies in London were not a manifesto pledge but rather have been continuously and consistently advanced regardless of party politics and thus realised as long-term planning.

• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.188-207
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• 2014

Taking the concept of 'Invention of Tradition' by Hobsbawm, this paper examines the change of perspectives on the past and the attitudes toward connecting the past and the contemporary in the 19th century restoration of religious buildings in England. The Anglican society in the early 19th century argued that the catholic theology and rituals should be revived in their practice, which has formed the Oxford Movement. Such aspiration has stimulated to the society to execute its religious practice in a proper space, which has resulted in the Cambridge Camden Society in the middle of the century. Their publications on church buildings and arrangement had much affected to the restoration of many churches to rip off the previous Georgian furnitures and features of the fabric into Gothic, the style of middle age. The perspective on the past for anti-restoration movement in the late 19th century has moved into the one to respect all historical layers of previous spirit imprinted in the church buildings. Inspired by Ruskin and formulated by Morris, SPAB's Manifesto has reflected that the spirit of the first builder can not be reproduced or copied by the contemporaries, and therefore a daily maintenance is the best practice to extend the life of spirit rather than restoration. In addition the material remains is no longer belong to the religious entity but should be regarded as national heritage. By examining the change of perspectives on the past between the early and middle of 19th century and the late 19th century, this paper has argued that the various factors such as social, economic, political, art and commercial factors should be examined together in the understanding of conservation history.

• The Journal of Learner-Centered Curriculum and Instruction (JLCCI)
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• v.22 no.1
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• pp.7-45
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• 2018

Modern environmental problem that caused by the structure and system of human civil society threaten the ecological sustainability of the entire earth. Therefore it is an ecological crisis as a structural crisis. This ecological crisis is also a social crisis because it makes the survival of society difficult. Our society should aim and pursue an ecologically sustainable society because our response to this structural ecological-social crisis must be social-structured. Efforts to achieve an ecologically sustainable society call for fundamental and far-reaching changes in lifestyle, production and consumption patterns, and changes in the already established power structure that govern society today. It is necessary to pay attention to the new formulation of the constitutional law which is the legal basic order of the national community in the point that this fundamental and broad change must start from establishing the right relationship with nature. In this article, we present the principle of environmental state as a framework of constitutional norms for an ecologically sustainable society. According to M. Kloepfer, who in the late 1980s used the concept of an environmental state in Germany for the first time, the "state of the environment" refers to a "state (institution)" in which the inviolability of the environment is a measure and process goal of the state tasks and decisions. I would like to establish the environmental state as "a state that guarantees a balance between the social demands for nature and the maintenance of the natural living foundations and forms it together. In this context, I intend to establish the components of environmental state principles as follows. First, the ideological foundation of the environmental state is to respect the life community on earth, which consists of human beings and non-human beings, and to intrinsic value of nature, and to harmony with nature. In addition, the key tasks of environmental states are to secure environmental rights, responsibility for the global ecosystem and future generations, and recognition of the interests of animals. As a core social system for realizing this environmental state principle I would like to present (i) the economic order, (ii) the sustainable maintenance and management of the land and natural resources, and (iii) the agricultural and fishery industries and local communities.