• Journal of the Korean Institute of Landscape Architecture
• /
• v.36 no.5
• /
• pp.94-107
• /
• 2008

This study examines the diversity of garden culture in the Joseon Dynasty focusing on genre painting. Genre painting gives us insight into the various ways of enjoying the garden. The intimate activities portrayed in the painting show us about the vivid scenes of Korean garden at that time. Among the various meanings of gardens, sensual pleasure is focused on here. The garden has always been a place of pleasure for seeing, smelling, touching, meeting people and erotic flirting. Here, the oriental aesthetic idea of Pungryu is adopted to reformulate pleasure based on the traditional way of thought. Most Korean gardens in the Joseon Dynasty were understood as the place for Pungryu. Sensuality in the Korean garden associated with a high level of spiritual pleasure. In order to look closely into garden activities, genre paintings were selected and analyzed. Several characteristics were elicited. First, the garden was understood as the medium of communication through reconciling man with nature. Mediating man with nature often calls for uplifting the sense of community within groups of people. Second, the garden was featured as the place of cultural creation. Many scholars utilized the garden as a place for poetic imagination. Therefore, the garden was the locus of intellectual discourse. Third, personal retreat was one of important functions in the Korean garden. the humble attitude toward landscape such as solitude and mediation might be understood as one way of enjoying the nature. Fourth, taste, power and social relations were embedded in garden culture. Therefore, the garden was regarded as a space of distinction. Garden making was understood as one of the high class leisure activity. It was quite natural that the garden was used as a place of showing up their taste and culture. Finally, we need to reinvigorate the rich meanings of garden in contemporary practices. In-depth analysis of garden culture through the lens of genre painting gives us quite useful information in Korean garden culture.

• Journal of KIISE:Computing Practices and Letters
• /
• v.16 no.3
• /
• pp.366-370
• /
• 2010

This paper presents an automatic Oriental ink-rendering technique that recreates the artistic style of Oriental paintings from a single image. In Oriental paintings are characterized by strokes with various thickness and disordered dispersion. In this study, a stroke drawing method was developed based on the canny edge detector and radial curvature that are suitable for lines with varied thickness even along a single stroke. A dispersion-shading method was likewise developed by applying a set of iterated dual-filtering, and intensity exaggeration methods. The dispersion-shading method is designed to increase the local shade details, to decrease the global shade. Unlike the existing watercolor-rendering and abstraction system the proposed dispersion-shading method achieves disordered shade details rather than simplification.

• Journal of Oriental Neuropsychiatry
• /
• v.31 no.4
• /
• pp.249-258
• /
• 2020

Objectives: S-HTP is a projective test of cognitive activity. The purpose of this study was to examine the response characteristics in the S-HTP test as they related to seven emotions and cognitive processes. Methods: 153 students underwent S-HTP testing. 10 students were excluded and a total of 143 students' data was used for the study. 143 students were classified into four groups by SCAT. A survey was conducted on seven emotions and cognitive processes painting the Whole picture, house, tree, and person, and after receiving IRB review exemption, the chi-square test was conducted to check homogeneity of the groups by gender and age. Finally, frequency analysis by constitution for each item was conducted. Results: The reaction characteristics of S-HTP, focusing on the seven emotions and cognitive processes detailed by Korean Medicine, are as follows: 1. The primary sentiment while drawing during S-HTP was 'Joy (hui)' followed by 'Thought (sah)'. 2. The sentiments while painting during the S-HTP test, and the emotions of looking at the picture after the S-HTP test, increased in 'Joy (hui)' and decreased in 'Thought (sah)'. 3. 'Thought (Sah)' was the highest scored process while drawing S-HTP, followed by 'jee (智)'. However, 'ryeo (慮)' was similar to 'jee (智)' in an unclassifiable constitution. Conclusions: The primary characteristics of the S-HTP test response are 'Joy (hui)' and 'Thought (sah)' in emotion, and 'sah (思)' and 'jee (智)' in cognitive processes. Therefore, it is necessary to verify this during the S-HTP test.

• Journal of the Korean Society of Costume
• /
• v.50 no.3
• /
• pp.31-42
• /
• 2000

This study investigated the history of whakwan (crown, 화관(花冠)) and classified the types of whakwan accordint to its structure. Whakwan seemed to originate from the custome of sticking flowers in the hair which was the reflection of human desire of pursuing the beauty . The whakwan fist appeared in the Oriental painting during the Tang period and became fashionable is Song. It is not clear when whakwan was introduced into Korea, but is assumed to be greatly influenced by the Song whakwan. The Korean record on whakwan showed on whakwan showed fro the fist time in the reign of Kimg Sejong and whakwan was used for the costume of a dancing boy. Through the present type of whakwan appeared only one in the painting of the reign of King Seonjo, there are a number of whakwans in the lattern part of the Chosun dynasty, Now there exist three types of whakwan in Korea. The first type is similar to that of Chokduri in decoration . But it was made of paper, had the double structures of inner and outer part and was decorated by Yangkwan's vertical lines of gilt paper. The second type is the whakwan made of artifical flowers with various color cords and was widely used in Geesung and Pyungyang regions. Finally, though the third type is similar to Sabangkwan, its outside was decorated gaudilly iby Dangchae (colorful painting ) and it was assumed that dancing bodys put it on their head for various banquets. Out of these three types, the first is most representative , Black was the popularly used color for the first type and this type was used either for brides on wedding ceremonies or for shamans or palace dancers. The second type was widely used in Gaesung and Pyungyang regions. But the differences in the shape of whakwan of the two regions showed the regional characteristics of traditional costumes in Korea. The third type was most likely to be used in the dance for palace banquets, but it is necessary to further investigate whether shamans actually wore this type of whakwan.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.1
• /
• pp.419-425
• /
• 2023

The research object of this paper is "Yi" and "Yi" in ancient calligraphy theory, as an aesthetic category with oriental characteristics, from Laozhuang philosophy of pre-Qin Dynasty to literature field of literature.The second chapter describes the emergence and development of the concept of "Yi", which has evolved into two concepts in ancient calligraphy and painting theory, namely, the concept of "Yi".In the third chapter, "Yi" is mainly used as an adjective to describe the speed, power and strength of writing, and in the fourth chapter, "Yi" is used to describe the writer's character.Based on the study of ancient sages' calligraphy, this paper attempts to explore the inner spirit of "Yi" and to systematically analyze and summarize the theory of calligraphy and painting.

• The Journal of the Convergence on Culture Technology
• /
• v.6 no.3
• /
• pp.1-8
• /
• 2020

EuiJae Hu BaekRyun is a symbol of Honam Namjonghwa and is respected as a teacher of Honam culture. He is from JinDo and is a relative of Sochi Heo Ryun and a disciple of Misan Heo Hyeong. The spirit of traditional Namjongghwa and the dignity of painting faithful to its technique have been obtained by themselves, and have made it his own. EuiJae organized a 'Yeonjinhoe' in Gwangju to raise his students. After liberation, a house was built under Mudeungsan Mountain. And showed another aspect as a social educator who emphasized and practiced national spirit while being a tea ceremony man. He excelled in Chinese poetry and painting theory, and expressed a unique field in calligraphy. especially worked as an artist good at poetry, caligraphy, and painting. EuiJae showed exceptional talent, especially in landscape painting. His tendency to paint was to follow Ye Chan's technique of drawing with a dry brush, placing importance on the energy of learning, and constantly trying new experiments with the technique of gisaeng. The world of EuiJae's works can be divided into three periods, based on the signature using the trend of painting or the change of perspective pursued, the era of EuiJae, the era of EuiJaeSanin, and the era of EuiDoin, which had a tendency of independent painting. EuiJae's contribution surpassed the artistic historical assessment that he had formed a big stem for the authentic Namjongghwa of Korean painting culture, which was part of Oriental painting. And recognizing that he was a fundamental teacher connecting modern times through the actual scenery based on NamDohwa's universal spirit and regional characteristics and the creative succession of emotions, he should inherit his passion for artistic spirit and tradition and experimental spirit.

• The Journal of Pediatrics of Korean Medicine
• /
• v.28 no.3
• /
• pp.59-73
• /
• 2014

Allergic contact dermatitis (ACD) is a type IV delayed hypersensitivity reaction that results from exposures and subsequent sensitization to an environmental chemical. Crataegus Pinnatifida (CP) is commonly used to improve spleen function, remove retention of food, and promote blood circulation. This study is designed to investigate the effects of CP on ACD induced by 2,4-dinitrochlorobenzene (DNCB) in mice. In this experiment, the effects of CP on changes in body weights, ear and dorsum skin thicknesses, ear weights, clinical aspects on the dorsum skin, histopathological changes, spleen weights, cytokines were investigated. In addition, the effects on the proliferation rates of splenocytes were also investigated in vivo and vitro study. In results, CP spread (CPS) group and CP spread and administered (CPS+Adm) group showed decrease in spleen weights. In CPS+Adm group, dorsum skin thicknesses were decreased significantly compared to control group. CP treatment diminished erythema, desquamation and keratosis which were induced by repeated painting of DNCB. In histopathological observation, spongiosis and edema were diminished in CPS and CPS+Adm group. CP led to decrease in the proliferation rates of splenocytes in vivo and vitro. In conclusion, these data suggest that CP can decrease symptoms of ACD, so CP is useful to treat patient with ACD.

• Journal of Science of Art and Design
• /
• v.3
• /
• pp.145-177
• /
• 2001

The artist's interest has been captivated by ecological phenomena in Nature. Her keen captivation has then been focused into plastic art depicting the image of primitive life. The wide sweep of her work encompasses the totality of nature which consists of the human's subconscious power and imagination which she then portrays by organic images. These organic images are in contrast to scientific, mathematical and logical inference and consciousness. This research examines the character of the organic images in modern art by her analysis of some representative works by others. The image is an essential concept in the art which appeared in very different ways and in different perspectives. The image in the artwork appears to be the realistic expression until the early part of the 20th Century. Well into the 20th Century, it began being expressed in various ways such as combined images by imagination which is combined or rejected in the story of artwork. It also began being expressed by transferred images by changed original conditions. It is the main purpose of this research is to study of various expressions of organic images in the artwork of the Post-Modernism era. The character and meaning of organic image painting helps people to approach the human instinct more easily to find out the natural essence. It is also an objective of the organic image to tenderise our human sensibilities, thus helping us to regain vitality and recover our poor humanity in the barren wilderness of modern society. 'Life communion with nature' is a meeting point and common ground for Oriental Philosophy and organic image painting. Through this research, organic image painting is characterised in the four following ways : 1st) Organic image painting seeks regularity and perfection of outer shapes, in contrast to disordered and deformed nature, resulting in organic and biotic formalistic mode of plastic art. 2nd) Organic image painting seeks the formative. 3rd) Organic image painting pursues the priceless dignity of life by researching the formatted arrangement and figure, which contains primitive power of life. 4th) Organic image painting makes crystal clear the power of human and nature, which is a historic and biological phenomenon. This, in turn, exposes the humanistic view of the world from modern society best characterised in lost self-understanding, isolation and materialism. The representative organic image painting artists are Elizabeth Murray, Kusama Yayoi, and Niki do Saint Phalle. Elizabeth Murray used shaped canvas and a round construction of relief works. Kusama Yayoi used Automatistic expressionism originating from the realms of unconsciousness and which is represented by the mass and shape of a water drop. Niki do Saint Phalle shows the transcendence of universal life and anti-life to respect the dignity of life and the eco-friendliness relationship of human and nature in the post-modernism in art history. This is accomplished by surrealistic, symbolic, fantastic and humoristic expression. These three artists' works express the spirit of the organic image in contemporary art. It contains the stream of nature and life to seek not only the state of materialism in the reality, but also the harmonized world of nature and human which has almost lost the important meaning in modern times. Finally, this organic image is the plastic language of the majestic life. It is the romantic idea that the intimacy of nature and the universe and Surrealism, which emphasizes the unconsciousness , is the source of truth and spirit. Also it is influenced by primitive art and abstract art. According to this research, the subject 'Research About Organic Images' is not only an important element in the plastic arts from primitive society to the present, but is also fundamental to an true understanding of Post-Modernism.

• Journal of Science of Art and Design
• /
• v.11
• /
• pp.201-220
• /
• 2007

From two viewpoints the writer investigated the beauty of space by overall arrangement and composition of a picture in Oriental painting. In particular, she examined the expanded representation and significance of space use which had not properly been recognized in the field of a colored picture contrary to a painting in India ink. She studied that the boundary for the representation and appreciation of space was unlimited to one field of painting by studying and analyzing it in connection with other fields of art which had something in common with it in techniques or languages of representation. The writer considered the aspects of similar forms and spirits as the methods of understanding and representing the essence of an object in creating a work. She generally considered the aspect of perfecting knowledge by studying the principle of an actual thing for the representation of revealed forms corresponding to the aspect of similar forms, and tried to reach the stage of 'materialization' united with the spirit of the subject of creation for the formless forms corresponding to the aspect of representing an artist's inner world as well as the external shapes of things. She tried to reach the stage of spiritual cultivation in pursuit of the boundary between 'mental vanity' and 'sitting quietly and attaining the state of perfect selflessness', which were presented by Chuang-tzu, to express the spirituality internal to it. She recognized that the projection of the cultivation on a work could convey internal essence as well as external forms to a picture. It was because the image of the form represented in a picture was based on the aesthetic experience got from realty. In the concept of space and a method of representing it, she explored and analyzed the basic concept of space, arranged the concept of space shown in Oriental ideas dividing it into the concepts of space in Confucianism, Taoism and the Zen sect. What she felt acutely through this study was that she should establish the identity of her work by succeeding to, changing and re-creating tradition based on the historical heritage left by successive excellent painters and theorists. Putting together all these things showed that establishing the identity in the world of work pursued and oriented by her required searching the direction in future works by mixing tradition with modern times in a creative way, which is just the purpose of study in this thesis.

• The Journal of the Convergence on Culture Technology
• /
• v.6 no.4
• /
• pp.419-427
• /
• 2020

Ye-chan(倪瓚) is one of the four great masters of the Yuan. He built his own unique art world under the rule of the times under the rule of immigrahts. His theory of painting, i-ch'i(逸氣) in the heart, is a spiritual product made up of the influence of traditional oriental thoughts such as Confucian scholar(儒), Buddhism(佛), and Zen Buddhism(禪). The i-ch'i is a new awareness of nature that has arisen between literary noblemen(文人士大夫) under the influence of freshness(淸淡), emptiness(虛無), non-action(無爲). This is beyond the mundane world and became the theoretical basis for literati painting. The i-pi(逸筆) of Ye-chan is a method of drawing the i-ch'i in the heart. This is the boundary of his literati painting obtained through his long efforts and practice. Ye-chan realized the high ground of unity of poem and calligraphy(詩書一體) and unity of poem and Zen(詩禪一致), which he realized in his daily life.His artistic spirit expressed the high level of staying away from being clean(脫俗遠塵), doing not stay in one place(一所不住), and unity of poem and calligraphy(詩書一体). Through this, he built a unique world of literati painting in the Art World of the late Yuan and early Ming dynasty.