• Journal of the Korean Institute of Landscape Architecture
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• v.38 no.3
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• pp.115-125
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• 2010

A theme park is not just a recreational space for leisure activities, but also a place of storytelling as collected around abstract boundaries called themes. These stories are 'a space that tells the meaning' that the visitor is looking for and the Robot Land space offers robots, humans, and nature. This study is a description of the design strategy and content of the work which was elected as a subject of the subsequent rank negotiation of the Masan Robot Land design contest for the selection of a private contractor. The focus of the plan is, first, the organizational power of each space and the delivery power of a theme for the history of revisits, which might be considered depending on whether or not the theme park has been successful in the visitor's mind. Second, it is to actively use the potential of Masan, which is not only the key hub of the mechanical industry but also has beautiful coastal resources. First, they created a space that can flexibly react depending on the user's desire and the change of form, minimizing environmental damage by using a linear metabolism that can provide an amalgam of the elemental characteristics of robots, humans, and nature as motifs. They introduced a planting plan for the admissions square, an existing forest, slope, vacation spot, the inside of a complex, and Eco Island, etc. by utilizing symbolic meaning and adjusting to the spatial characteristics of each space. In addition, they sought a detailed space by setting up zones tailored to the use and character of the subject area, having exhibitions and education about robots, vacation facilities for lodgers, various recreational and commercial facilities, and space for utopian gardens as themes. They planned Masan Robot Land to be a true cultural space that creates mental richness on the basis of not only the economical effects but also local emotion.

• The Journal of the Convergence on Culture Technology
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• v.5 no.2
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• pp.279-286
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• 2019

Jo, Hee-ryong(1789-1866), who was given the title of "boss of the world handling a China inkt" in the late Joseon Dynasty, was from a noble family, but he claimed to be a yeohang-in himself. The byeoggyesa was formed based on Jong-in and they are engaged in literary activities. Hee-ryong Jo, "I do not follow people's back" is the art spirit of my life. The theory of the Holy Spirit has inspired emotion or inspiration as the essence of art. He pursued original aesthetics of painting with the true nature and personality as important. During his early 60s, the period of banishment for about three years had a profound impact on the identity and direction of his art world. During this period, he wrote four volumes, including "Hwaguamlanmug", "Uhaeagamgo", "Sugyeongjaehaeoejeogdog", "Hanwaheonjehwajabjon" and among his paintings with 19 paintings, eight paintings were produced, including "Hwangsannaengundo", "Bangunlimsansudo", "Maehwaseoogdo". These works reveal the Playful sokmi sprit, the grotesque of manual dexterity, and the aesthetic of painting through the natural divergence of natural nature.

• Journal of Sasang Constitutional Medicine
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• v.18 no.1
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• pp.1-10
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• 2006

1. Objectives The purpose of study is to find Lee Je-Ma's thoughts about Great Absolute-Mind in his writings. 2. Methods the concept of Lee Je-Ma's Great Absolute-Mind versus preexisted Great Absolute-Mind is compared and analysed in this study. 3. Results and Conclusions (1) Lee Je-Ma composed his Great Absolute-Mind based on its concept of the science of divination, Confucianism and medicine. However his Great Absolute-Mind is rooted in preexisted meaning, it was disputed desides the controversy between the science of divination, Confucianism and medicine. For this reason, Lee Je-Ma's Great Absolute-Mind is such an originative concept unable to be explained with a simple substitution this concept for the preexisted one of the science of divination, Confucianism and medicine. (2) Lee Je-Ma's Great Absolute-Mind is the human being itself and it can include the humanity from human being itself. (3) There are not only physical meaning of heart but also abstract metaphysical concept of heart included in Lee Je-Ma's Great Absolute-Mind. (4) The talent for comprehending principles is organically connected with the ability to attain their will. And the talent and ability is devided into Two Modes(兩儀) like Mind & Body(心身), Perception & Action(知行) and Nature & Emotion(性情). (5) The supervision of Lee Je-Ma’s Great Absolute-Mind affects physical part of body as well as spiritual part and is not devided into two but one. (6) The source of the supervision is rooted on Lungs Spleen liver Kidney(肺脾肝腎), Sasang(四象), even though it exists in the Great Absolute-Mind. So Sasang(四象), which is Lungs Spleen Liver Kidney(肺脾肝腎), is organically related to the Great Absolute-Mind in its effect and origin.

• Journal of the Korean Society of Industry Convergence
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• v.1 no.2
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• pp.31-40
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• 1998

The aim of this study is to examine the expression of the meaning of tradition and the archetype of korean image in it in order to find out korean image on reflection of the meaning of tradition. The results are as follows. 1) The nature of tradition illuminates the past, and lights up the present. It cannot be a portrait which enable to have a future prospect and also a cornerstone a tutore pave the way for of the better direction. 2) It's meaning like to say that korean style it self is considered as an expression of tradition. But it korean tradition has a tradition course in a dialectical way, new creation will be possible, 3) The social and cultural aspects change as time goes by through the tendency of society and it's culture we can get some imformation about the inner spirit of human being. The inner spirit of human being is the spirit of our nation so that we can get oringinality from the culture of our nation. 4) On the aspect of idea oganic system must be visualized on the basis of scale whichs accustomed to our emotion. 5) We can also find out the growing tendency that architects are willing to express the typological image as spacial arrangement and ideology of the Korean image to their works recently. It can be defined that it is a progressive tendency for the expression of Korean image in contemporary architecture. This study is needed to have move practical and concrete examination in order to approach more ideologically the expression of the sense of tradition.

• Journal of Fashion Business
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• v.7 no.1
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• pp.84-100
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• 2003

The purpose of this study is to analyze the meanings of signs represented in contemporary fashion based on the Peirce's trisection theory in order to present various types of sign representation that satisfies aesthetic value and characteristics of the age of information and image. Types of signs represented in contemporary fashion can be summarized into letters, numbers, codes, pictures, logos, characters and emblems. The meanings of signs were analyzed based on the Peirce's trisection theory, resulting in representation of play, brandsymbol, eroticism and suggestion. The play was categorized into infantile and parodic. The former inspires unexpected interest and laughter from contemporary people in the age of disorder through humorous characters, cartoons and illustrations. The latter inspires laughter by parodying things and it's intention is to release the isolation of people and their relative poverty through pictures for which techniques of parody and surrealism were used. Most of the brandsymbols represented by logos, used for textile and clothing design as well as accessories are optimal signs that construct brand images. Eroticism means emotion, impulses, senses of value and sexual attraction. A desire to represent sexual attraction is an expression of eroticism and self-expression to adjust in a changing society. Suggestion tends to pursue the image of harmony with nature in a world which is pressed by material civilization. Humans represent illuminating messages through direct slogans by characters, natural objects and motives of social phenomenon in pursuit of the benefits of abundant material civilization in the structure of a highly advanced scientific civilization and industrial society.

• The Journal of the Korea Contents Association
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• v.6 no.11
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• pp.145-153
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• 2006

'Regardless of our consciousness, Color is the energy that we are affected by positively or negatively.' said Johannes Itten. When we see the color in nature, the color acts to our emotion most preferentially and most strongly. These experiences of color become symbol or icon to us and express states of his mind as allegory. The color of animation is the visual element of image media, the image which act as important meaning, the attribute of light, and visual-perceptional factor. With molding factor form, light and shade, the color function importantly as media which express a person and a person's circumstance. In animation, the color is used symbolically to suggest not only mental change of character but also the condition. The transmission of mental meaning express symbolism of the color iconically. Accordingly, the color for image express of animation take on universality. This study focus on how the symbolical meaning of the color is reflected in a work.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.5
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• pp.1285-1290
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• 2004

From a view point of Hyungsang medicine a study is made on depressive syndromes through 'Donguibogam(東醫寶鑑)' ,'Clinical lectures by Mr. Jeesan(芝山先生 臨床學特講)' and other literature. Depressed energy(?) originally meant the disorder of vital energy in the circulation of nature with the lapse of time. In later, it has been changed to mean the disease of man, especially related to the mind. Depressive syndromes come from the stagnation of the Ki or the abnormal circulation(rising, falling, coming and going), which happens when man cannot adjust oneself to the circumstances due to the disharmony between internal and external conditions. Depressive syndrome easily attacks the following types of persons; Dam type person with excessive Ki and deficient Hyung(形), manly woman, womanly man, Bird type person who shows a great variety of emotion, Turtle type person declined to melancholy, Ki type person apt to be depressive, and Shin type person with upward gush of the fire. It also attacks the persons who have smudgy face with the scar between eyebrows, those whose pulses are mixture of two different kinds and those whose pulses extend on two ranges in Jeesan's diagram. Depressive syndromes recorded in 'Donguibogam' are globus hystericus, chest congestion, gastric discomfort, cough and asthma caused by depressed Ki, abdominal mass, edema, and tympanites. The most effective prescriptions for depressive syndromes are Eajintang(二陳湯), Guibitang(歸脾湯), Hyangsosan(香蘇散), and Gamisachiltang(加味四七湯).

• The Journal of the Korea Contents Association
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• v.14 no.11
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• pp.272-284
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• 2014

This study is to reveal the significant value of astrology as a counseling tool beyond its unscientific means in prophecy and counseling effects on changes in adolescents' self-awareness with astrology. In astrology, personal self-awareness is related to the nature of the sun and the public self-awareness is associated with ascendants, or the persona. In addition, the location of the moon that governs emotion and basic and peripheral aspects of polarity, quality, and elements are analyzed to be applied to the scene of consultation in relation of social unrest. For this study, 24 subjects were selected randomly at the Youth Support Center in Gyeongsangnam-do city C who referred to be showing social maladjustment, problematic behaviors and so under probation. The subjects were divided into the experimental group (12) and control group (12). To measure the affects of astrology-utilized consultation and to assess changes of self-awareness and its sub-factors, analysis of variance was conducted repeatedly and statistically validated with the difference between the group (experimental, control) and test(pre, post). As the results, it was proven that the consultation using astrology is affective on increasing adolescents' self-awareness and it can be understood that astrology has a meaningful value as a consultation tool in the aspects of social science.

• Journal of the Korean Society of Costume
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• v.51 no.2
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• pp.169-180
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• 2001

This paper is intended to explore femininity, the ideal beauty of body and the features in fashion pursued in the fashion system and the Anti-Fashion Movement in the Victorian period, on which the modern fashion is based. For the informative facts needed in this paper, books on history, fashion history, feminism, art history of aestheticism and tole ideal beauty of body are referred to. On the part I of this paper, the femininity and the ideal beauty of body implied in the fashion system in the Victorian period will be reviewed. following are the conclusion : First, in the Victorian period, the value of femininity is put on the body of female by the discrimination of sex divided in two. Consequently, the characteristics of femininity mainly include dependence, passiveness, emotion, beauty, maternity, innocence, and purity. To emphasize the function of reproduction as primary duty and nature of female, the ideal beauty of body is represented in the form of Venus Naturalis, which symbolizes the fertility. And the external form of this body is expressed in slum waist line, ample busom and hip in fashion. Second, the features of this fashion are classified into three categories by their internal value : images of subordinate female, sensual female and maternal female 1) The image of subordinate female is expressed by concealment of legs, tightening the upper part of the body in corset and restriction on action by the crinoline 2) The image of sensual female is revealed in brazing colors and decoration, excessive exposure of the upper part of the body and hip by means of bustle. 3) The image of maternity is expressed in swollen skirt of crinoline, oval bustle silhouette metaphoring the extended womb resulted from pregnancy.

• Journal of Korean Medical classics
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• v.26 no.2
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• pp.105-120
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• 2013

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.