• Title/Summary/Keyword: New Concept Museum

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A Study on the meaning of in-between space in Sou Fujimoto and Bernard Tschumi's Architecture (소우 후지모토 건축과 베르나르 추미의 건축에 나타난 사이공간(In-between space) 개념에 대한 비교연구)

  • Park, Hohyun
    • Korean Institute of Interior Design Journal
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    • v.24 no.6
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    • pp.87-95
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    • 2015
  • Aldo Van Eyck and Herman Hertzberger explained 'In-between space' as an intermediate space between opposite elements such as whole and parts, inside and outside, open and close, central and decentral. From this idea, the meaning of 'in-between space' has developed and applied to works of Bernard Tschumi and Sou Fujimoto. In this study, the meaning of 'in-between space' was compared and analyzed based on two architects' works to reveal the design approach in terms of 'in-between space' Final Wooden House, N House, and Serpentine Gallery Pavilion among Sou Fujimoto's work were selected and Le Fresnoy, Lerner Student Center, and Acropolis Museum among Bernard Tschumi's work were selected to analyze. To understand their design approach, their works were compared and analyzed in architectural attitude, tools, construction style and the approach, concept, theme, relation, direction of in-between space. As a result, Sou Fujimoto uses 'in-between space' as a nebulous approach as intermediate space between opposite elements. For Bernard Tschumi, 'in-between space' is also an intermediate space to emphasize and make a tension between opposite elements. It is a method of solving the contradiction condition between old city environment and new architecture.

Study of Color Configuration of Dunhuang(敦煌)Grottoes(石窟) Murals(壁画) in Tang Dynasty under Traditional Chinese "Five Colors" View of Color System

  • Chun Wang;Albert Young Choi
    • International Journal of Advanced Culture Technology
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    • v.11 no.3
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    • pp.172-181
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    • 2023
  • Dunhuang murals are one of the most outstanding achievements in the art of traditional grotto painting in China, and are known as a "Wall Museum". As a representative of the heyday of Dunhuang murals, an in-depth exploration of Dunhuang murals from the perspective of color will help researchers understand the laws and connotations of color in Dunhuang murals during the Tang Dynasty and fully grasp the art of Dunhuang murals. The color system of the traditional Chinese "Five colors" concept expresses the cultural attributes and emotions of the Chinese people and has distinctive national characteristics. This thesis provides a theoretical grasp of the traditional Chinese "Five colors" view of color system, the Dunhuang murals of the Tang Dynasty, and the color configuration of the color composition principles, and uses the modern design principles of color composition to conduct an in-depth analysis of the configuration of the Dunhuang murals' use of color. Explore the unique characteristics of Tang Dynasty Dunhuang murals, and help modern designers master richer color application techniques by learning from and studying the harmonious patterns of Dunhuang murals to provide a new path for the dissemination of excellent Chinese traditional culture.

The Reinterpretation of Good Design - The Comparison between Rams and Norman (굿디자인(Good Design)의 재해석 - 람스(Rams)와 노만(Norman)의 굿디자인 비교를 중심으로)

  • 김동하
    • Archives of design research
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    • v.16 no.4
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    • pp.413-422
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    • 2003
  • In the early 20th century, the efforts for design standards for industry and the new aesthetic of Functionalism began from the Deutcher Werkbund, an English German Association of Craftsmen. In the similar vein, the Bauhaus, founded in 1919 at Weimar, provided the definition of Good Design, as a contemporary concept, that combines art with technology. From 1950 to 1955, the modern usage of the term 'Good Design' was derived from a series of exhibitions and consumer education programs conducted by the MOMA(Museum of Modern Art, New York). The mission was to bring modern design to the attention of the general public. From the second half of the 20th century, many specialists in different areas, such as designers, manufacturers, enterprises, and scholars, began to give various definitions of 'Good Design'. That's why it could be interpreted and applied to unique and various methods by them. Meanwhile, Rams and Norman argued that the Good Design has to be not only considered within function, aesthetic, technology, etc, but also interpreted from both the physical and psychological point of views. Accordingly, this study tried to find out the historical investigation and the definition of Good Design in detail, and to figure out that the user-centered design from both physical and psychological approaches is eventually synonymous to 'Good Design'.

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The Concept of Reproduction and the Criteria of an Exhibition in Contemporary Arts (현대미술에 있어서 '복제'의 개념과 전시규범의 문제 -${\gg}$살바도르 달리 탄생 100주년 특별전${\gg}$의 전시물 <성경> 연작을 중심으로)

  • Chang, Dong-Kwang
    • 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.

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An Analysis in Visitors' Attentions on Exhibit Panels of a Tesla Coil in the Gwacheon National Science Museum (국립과천과학관의 테슬라코일 전시물 설명판에 대한 관람객의 주목도 분석)

  • Lee, Il;Yoo, Jun-Hee;Chung, Kwang-Hoon
    • Journal of The Korean Association For Science Education
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    • v.32 no.1
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    • pp.46-63
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    • 2012
  • The purpose of this research is to explore factors which influence visitors' attention on exhibition panels by analyzing visitors' attention according to topic types and visitor group types. The subjects of this research are exhibition panels of a Tesla Coil exhibition in the Gwacheon National Science Museum. The exhibition panels' topic are basic concepts, explanations of phenomena, operating principles, applications and historical background. These topics are selected through a survey of visitors' intellectual needs for a Tesla Coil. Five new exhibition panels according to the topics are developed and visitor groups' behaviors in front of the panels are recoded in natural situations. The total participant groups are 586 groups, which includes individual student (30.0%), individual adult (20.6%), student group (28.2%), adult group(2.4%), and family group (18.8%). Visitors' attention to exhibition panels is sub-categorized into attracting power and holding power. Attracting power is defined by the percentile of group numbers who attend to an exhibition panel more than 3 seconds to the total group numbers who attend to an exhibition panel for more than a glance. Holding power is defined by average attention time and decay time. The attracting powers of historical background and application panels are 72.3% and 68.8% respectively, while that of the basic concept panel is 47%. Average attention times of explanation of phenomena and operating principle are 37.0 and 34.2 seconds, while those of historical background and application panels are 25.4 seconds. The decay times of each panel shows the same patterns of average attention times. Attracting powers of panels easy to approach and holding powers of panels with in-depth scientific concepts seems to be high. Attracting powers of the individual adult, family, and student group are 66.9%, 66.4% and 62.4% respectively, while the attracting power of the adult group and individual student are 57.1%, and 55.7%. Average attention times of the student group, family, adult groups are 34.0, 33.0, 31.6 seconds respectively, while that of individual student is 19.5 seconds. The decay times of each group shows the same patterns of average attention times. Both of attracting powers and average attention times of the student group and family group are high, while both of individual student are low. Tentatively, attracting powers of exhibition panels seems to be influenced more by topic types of panels, and holding power seems to be influenced more by group type. But these results are very limited and further studies are needed.

A Study on Architecture and Urban Regeneration in Korea through the Perception of Body (몸의 지각론에 의한 유휴시설의 건축도시 재생에 관한 연구)

  • Hyung, Hyung-Chir;Joh, Hahn
    • Korean Institute of Interior Design Journal
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    • v.26 no.6
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    • pp.210-221
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    • 2017
  • First, we can define how our body perceives the external world and embodies its senses through the philosopher Merleau - Ponty. These philosophical orientations of Merleau-Ponty also appear to urban theorists such as Jane Jacobs, Gordon Cullen, and Juhani Pallasmaa. In other words, after the Second World War, people began to pay attention to human emotions and perceptions while opposing human rational thinking. Especially, they reject the abstract space of modernism and explore the everyday city space where the local character of the area lives. This place is a space where the collective memory of the group is shared over several generations. So, in this space, people's active perceptual system works actively. In the sense of this continuity of time, their ideas intersect with the concept of urban. Specifically, Jacobs criticizes massive development and proposes the development of a small block-based city with a commonality of old and new. In addition, we argue that urban space can be a visually interesting object through the continuous visual concept of urban theorist Cullen. In particular, he rediscovers the value of traditional urban space through visual experience between architecture and urban facilities. Finally, the architectural city theorist, Pallasmaa., criticizes the visual centrality of modern cities and thinks about the value of multidisciplinary space that can be experienced in architecture. This study examines the space of reproduction in detail on the perspective of the body philosophy and urban theorists. In other words, the play space inherits the natural city time, so when our body experiences this play space, we can actively sense and perceive the various senses. So we can invoke the active external actions of our bodies. Through the analysis of the size of the reconstruction space of the architectural city, various types of body senses and responses can be. Yoon Dongju Literary Museum, which renovated the old water tank of the city, can recognize the unfamiliar sense of body in everyday life through the traces and smells of water in the past and the restrained visuality. In addition, Seonyudo Park, which regenerates the waste water purification plant, can experience a phenomenal phenomenon through water space, old concrete and traces of steel. Finally, with the most recently played Seoul Road 7017 can experience interesting urban spaces in terms of a variety of plants, a human scale space creating movement, and a continuous visual.

The Concept of Divine Beings Coined by Jeungsan Kang Il-Sun (증산 강일순의 신명(神明)사상)

  • Kim, Tak
    • Journal of the Daesoon Academy of Sciences
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    • v.35
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    • pp.109-145
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    • 2020
  • Jeungsan, Kang Il-Sun (hereafter, Jeungsan)'s perspective on divine beings can be characterized by the philosophical notion of divinity, which recognizes a variety of divine entities. Jeungsan insisted that all things embrace divine entities. Furthermore, he claimed that the backgrounds of all incidents were influenced by these gods. Jeungsan thought that the universe consists of the heavenly realm, the earthly realm and the underground realm. He insisted that there were many gods in each realm. And Jeungsan defined his times as the era of divine beings, which meant that the age was a time for divine beings to actively interact with one another and take the lead in world affairs. Divine beings were briskly involved in human affairs and could either reciprocate gratitude or attain revenge. They were also divine beings that could change the acts and perception of humans as well as judge human acts. However, Jeungsan predicted that by the time the paradisiacal land of immortals was established in the Later World, divine beings would instead run errands for humans. In addition, he forecast that divine beings would be entities likely to harbor grievances just like humans, yet they would ultimately become perfected beings in the Later World. Jeungsan further suggested a multitude of various concepts such as the mutual relationship wherein the realm of divine beings and the realm of humanity interrelate with each other, the mutual responses and functions between them, mutual itineration, co-existence, and the homogeneity of divine beings and humans, which described how both have the same innate characteristics. Jeungsan proposed the concept that 'Divinity is an existential state experienced after one's death." In this regard, he is the one who formulated a new perspective of divinity. Moreover, Jeunsan stressed the immortality of humans (continuity or eternality) and the co-existence of divine beings and humans. He emphasized that divinity is intrinsically immanent and the realm of divine beings has a hierarchical system that maintains order and is akin to that of the human realm. Jeungsan recognized a revolutionary change and perspective based on humanity by suggesting a unique view of humanity. In other words, he was a religious figure who introduced an ingenious view of divinity and dramatically transformed this pattern of reasoning. In conclusion, Jeungsan re-interpreted traditional views of divinity in Korea and systemized them into a new concept of divinity in an ingenious way.

Shoes from Pinet to the Present

  • June, Swann
    • Proceedings of the Korea Society of Costume Conference
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    • 2001.08a
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    • pp.11-13
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    • 2001
  • For those unfamiliar with the shoe world, Pinet (1817-1897) was a contemporary of Worth, the great Parisian couturier. So I look at the glamour shoes and the world of haute couture, and indeed the development of the named designer. That is a concept we are all familiar with now. So it is not easy to comprehend the lack of names for the exquisite work before 1850. Straightway I have to say that the number of noted shoe designers is far fewer than famous dress designers, but I will introduce you to some of them, against the background of contemporary shoe fashions. Franc;ois Pinet was born in the provinces (probably Touraine) in 1817, two years after the end of the Napoleonic Wars. His father, an ex-soldier, settled to shoemaking, a comparatively clean and quiet trade. It had a tradition of literacy, interest in politics, and was known as the gentle craft, which attracted intelligent people. We should presume father would be helped by the family. It was usual for a child to begin by the age of 5-6, tying knots, sweeping up, running errands and gradually learning the job. His mother died 1827, and father 1830 when he was 13, and at the time when exports of French shoes were flooding world markets. He went to live with a master shoemaker, was not well treated, and three years later set out on the tour-de- France. He worked with masters in Tours and Nantes, where he was received as Compagnon Cordonnier Bottier du Devoir as Tourangeau-Ia rose dAmour (a name to prove most appropriate). He went on to Bordeaux, where at 19 he became president of the local branch. In 1841 he went to Paris, and in 1848, revolution year, as delegate for his corporation, he managed to persuade them not to go on strike. By now the shoemakers either ran or worked for huge warehouses, and boots had replaced shoes as the main fashion. In 1855 Pinet at the age of 38 set up his own factory, as the first machines (for sewing just the uppers) were appearing. In 1863 he moved to new ateliers and shop at Rue ParadisPoissoniere 44, employing 120 people on the premises and 700 outworkers. The English Womans Domestic Magazine in 1867 records changes in the boots: the soles are now wider, so that it is no longer necessary to walk on the uppers. There is interest in eastern Europe, the Polonaise boots with rosette of cord and tassels and Bottines Hongroises withtwo rows of buttons, much ornamented. It comments on short dresses, and recommends that the chaussure should correspond to the rest of the toilet. This could already be seen in Pinets boots: tassels and superb flower embroidery on the higher bootleg, which he showed in the Paris Exposition that year. I think his more slender and elegant Pinet heel was also patented then or 1868. I found little evidence for colour-matching: an English fashion plate of 1860 shows emerald green boots with a violetcoloured dress.

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A STUDY ON THE JUJEON OF AUTOMATIC CLEPSYDRA IN EARLY JOSEON DYNASTY (조선 전기 자동물시계의 주전(籌箭) 연구)

  • YUN, YONG-HYUN;KIM, SANG HYUK;MIHN, BYEONG-HEE;OH, KYONG TAEK
    • Publications of The Korean Astronomical Society
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    • v.36 no.3
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    • pp.65-78
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    • 2021
  • Jagyeokru, an automatic striking water clock described in the Sejong Sillok (Veritable Records of King Sejong) is essentially composed of a water quantity control device and a time-signal device, with the former controlling the amount or the flow rate of water and the latter automatically informing the time based on the former. What connects these two parts is a signal generating device or a power transmission device called the 'Jujeon' system, which includes a copper rod on the float and ball-racked scheduled plates. The copper products excavated under Gongpyeong-dong in Seoul include a lot of broken plate pieces and cylinder-like devices. If some plate pieces are put together, a large square plate with circular holes located in a zigzag can be completed, and at the upper right of it is carved 'the first scheduled plate (一箭).' Cylinder-like devices generally 3.8 cm in diameter are able to release a ball, and have a ginkgo leaf-like screen fixed on the inner axis and a bird-shaped hook of which the leg fixes another axis and the beak attaches to the leaf side. The lateral view of this cylinder-like device appears like a trapezoid and mounts an iron ball. The function of releasing a ball agrees with the description of Borugak Pavilion, where Jagyeokru was installed, written by Kim Don (1385 ~ 1440). The other accounts of Borugak Pavilion's and Heumgyeonggak Pavilion's water clocks describe these copper plates and ball releasing devices as the 'Jujeon' system. According to the description of Borugak Pavilion, a square wooden column has copper plates on the left and right sides the same height as the column, and the left copper plate has 12 drilled holes to keep the time of a 12 double-hours. Meanwhile, the right plate has 25 holes which represent seasonal night 5-hours (Kyeong) and their 5-subhours (Jeom), not 12 hours. There are 11 scheduled plates for seasonal night 5-hours made with copper, which are made to be attached or detached as the season. In accordance with Nujutongui (manual for the operation of the yardstick for the clepsydra), the first scheduled plate for the night is used from the winter solstice (冬至) to 2 days after Daehan (大寒), and from 4 days before Soseol (小雪) to a day before the winter solstice. Besides the first scheduled plate, we confirm discovering a third scheduled plate and a sixth scheduled plate among the excavated copper materials based on the spacing between holes. On the other hand, the width of the scheduled plate is different for these artifacts, measured as 144 mm compared to the description of the Borugak Pavilion, which is recorded as 51 mm. From this perspective, they may be the scheduled plates for the Heumgyeonggak Ongru made in 1438 (or 1554) or for the new Fortress Pavilion installed in Changdeokgung palace completed in 1536 (the 31st year of the reign of King Jungjong) in the early Joseon dynasty. This study presents the concept of the scheduled plates described in the literature, including their new operating mechanism. In addition, a detailed model of 11 scheduled plates is designed from the records and on the excavated relics. It is expected that this study will aid in efforts to restore and reconstruct the automatic water clocks of the early Joseon dynasty.

The Concept of Degree Numbers in the Thought of Jeungsan and Jeongsan (증산과 정산의 도수(度數)사상)

  • Kim, Tak
    • Journal of the Daesoon Academy of Sciences
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    • v.30
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    • pp.235-270
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    • 2018
  • The term, Degree Number, was religiously re-interpreted by Jeungsan (甑山) Kang Il-Sun (姜一淳, 1871~1909) and used by him to imply 'the principle of ruling the world.' It was especially the case that his usage of Degree Number referred to the new law that will rule during the Later World, and the significance of this was promoted during Jeungsan's Reordering Works of Heaven and Earth. And Jeongsan (鼎山) Jo Cheol-Je (趙哲濟, 1895~1958), who received a revelation from Jeungsan, established new religious movements including Mugeuk-do and Taegeuk-do and gave a broader meaning to the term Degree Number which he adopted from Jeungsan. He endowed it with the additional meaning of 'all the religious activities performed to achieve an ideal world.' In the history of Korean religions, Degree Number was newly interpreted by the religiously-gifted Jeungsan, who appeared at the end of the Joseon Dynasty. The lineage of religious thought related to Degree Numbers was constantly transmitted through Mugeuk-do and Taegeuk-do both of which were founded by Jeongsan Jo Cheol-Je. Later, Park Han-Gyeong (朴漢慶, 1917~1996) succeeded this lineage when he established Daesoon Jinrihoe in 1969. Religious thought related to Degree Numbers came from Jeungsan's self-realization that he was 'Sangje (the Supreme God).' The thought was also formed by his religious declaration wherein he changed the Degree Number of mutual contention in the Former World to that of mutual beneficence in the Later World. What Jeungsan emphasized was the fluidity of Degree Numbers. Just like human beings are never able to escape from the bonds of their destiny, in Jeungsan's thought, forced or ordained cosmic orders do not exist. In the outworn world of the past, which has been defined as the Former World, the Degree Number was recognized as the ordained law and norm, but as the Later World was coming, Jeungsan recalibrated the Degree Number and defined it anew through his own authority and power as the Supreme God. Jeongsan recalibrated many Degree Numbers throughout his life. The number of Degree Numbers which Jeungsan recalibrated is relatively fewer than that of Jeongsan, who inherited the thought of Jeungsan, and then went on to categorize almost every major religious activity he performed a Degree Number. In this context, Jeungsan's 'Degree Number' became expanded and broadened in terms of its scope.