• Journal of The Korean Association For Science Education
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• v.25 no.5
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• pp.624-633
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• 2005

Line graphs are frequently used to communicate data and basic concepts in classroom activities, Science teachers often assume that students are able to interpret the symbolic meaning of the graphs, but such an assumption is not based on sufficient evidence, The purpose of this study was to investigate the relationships of graphing ability to science-process skills and academic achievement of high school students: With regard to science-process skills, graphing ability was found to have a slight correlation with science-process skills (.41). Among the sub-skills of the science-process, graphing ability was seen to have a relatively high correlation with basic science-process skills such as 'measuring', 'inferring', 'predicting', while having relatively low correlation with integrated science-process skills such as 'formulating hypothesis' and 'generalization', With regard to academic achievement, graphing ability appeared to have no correlation with academic achievement (.06). Hence, a correlation between graphing ability and science-process skills was proved. It can also be concluded that improving graphing ability will greatly support students with their science study and, therefore, organized efforts and efficient educational methods should be developed in order to overcome the insufficient graphing ability among high school students.

• Journal of the Korean Society of Costume
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• v.59 no.1
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• pp.60-76
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• 2009

The purpose of this study is to present the viewpoint on the 'clothes' as a part of art works which has the kunstwollen(artistic will) and the philosophy of a creator rather than just an outfit. For the literary research, this study investigates the history of Iconology and the E. Panofsky's theory. In order to make up for the limitation of Panofsky's iconology, applies the theories of H. Gombrich and N. Goodman. For the case research, Vivienne Westwood is selected because her fashion works have been mentioned as the artistic pieces by many fashion critics or the presses. Also Westwood has different social and cultural contexts which based on the periodic background, social influences and cultural actualities. The conclusions of this study are as follows. First, in order to read the symbolic meaning, the kunstwollen and the aesthetic consciousness of the fashion designer's works properly, the systematized interpretation method is necessary. Second, the creative works of Vivienne Westwood have been influenced by the various external elements. Especially her national background and identity are the main elements which have governed her creation. Third, Vivienne Westwood creates her works not just to wear but to incorporate the ideology and the philosophy of herself. She expresses the kunstwollen and the aesthetic consciousness through her works. Forth, Vivienne Westwood pursues the communication between the human being and the world. Fifth, fashion makes various attempts to combine with different artistic fields. The 21st century fashion has developed to new direction with diverse trials and combinations. Fashion is not just making clothes, but accepting and delivering the history and culture, expressing and communicating empathy, and combining the different fields harmoniously.

• Journal of the Korean Society of Costume
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• v.55 no.5 s.95
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• pp.65-77
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• 2005

This stuffy is to understand the symbolic meaning of Korean traditional animal Patterns, to analyze their figurative characteristics focusing on fabric relics of Chosun Dynasty, and to search their internal beauty as well as their external beauty. Animal patterns can be classified as Individual type, the type that only animal patterns are used, and Compound type, the type that animal patterns are used with other patterns. The Individual type was not found at all. Only the Compound type, compounded with two or three other patterns, were found. Among the other patterns used in the Compound type, botanical patterns and heaven-and-earth-shaped patterns were the majority while letters patterns were rarely used. Bird patterns take enormously large part of the animal patterns. In terms of the arrangement, animal patterns are classified as Dense type, Sparse type, and Picturesque type.'rho three types are almost equal in their quantity. Picturesque type is found comparatively a lot. Animal patterns are much more frequently used in female clothes than in male clothes. For female clothes, they are mostly used in some parts of the clothes with ornamental effect. But, for male clothes, they are mainly used all over the fabric by weaving animal patterns on it. Not just their external beauty, animal patterns have also internally beautiful characteristics, such as keeping away from wicked ghosts, hoping for good luck, emblematic features, having ideological meanings, and so on.

• Journal of the Korean Society of Costume
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• v.63 no.1
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• pp.135-146
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• 2013

The purpose of this study is to investigate the meaning and possible shape of Goryeo-Achungunsura-jisun(高麗鴉靑雲袖羅質孫) through the details regarding its color, fabric, and pattern in the $13-14^{th}$ century writings and costume relics. Goryeo-Achungunsura-jisun was the summer dress coat that government officials wore during the Jisun feast of Yuan, and it was symbolic of the political strategy of Yuan as well as the excellent Goryeo fabric material, but no relics remain. During this period, Achung (dark blue)was the color that was used to dye silk, dress coats of upper class men, and background fabric of the embroidered official patch. And, the term, Yunsu (cloud sleeves), was probably sleeves with cloud pattern. The most typical cloud pattern in the 13 and the $14^{th}$ century was the 'flowing, gathering-headed cloud'. The Ra(silk gauze) weaving technique of Goryeo was developed rapidly in the $12^{th}$ century, and the quality of the Ra in the late Goryeo was good enough to be used for making the official's dress coat in the golden age of Yuan. According to the characteristic of jisun and man's formal-suit style in the Mongolian-Yuan, the possible styles for Goryeo-Achungunsura-jisun can be summarized as follows: a basic Mongolian gown with narrow sleeves and deep crossed diagonal opening, a Mongolian gown with waist pleats, the combination of half sleeved gown and long sleeved Mongolian gown. These styles would be made of delicate Goryeo Ra, cloud patterned sleeves, fabrics dyed in dark blue color, and shawl or embroidered patch ornaments for officials of Yuan, which was more simple than materials for Khan's Jisun to avoid rebellions.

• The Journal of the Korea Contents Association
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• v.13 no.11
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• pp.617-625
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• 2013

Along with and <1Q84> Murakami Haruki sees through human nature that fades away with time in his latest work with 'color and memory'. This is the type of character or story to read with the deployment of instrument. Costume of characters conceived in the expansion of the body, the inner expression of personal notes. To others what you want to look, how they formed on the body, with a range of social, if you are claiming a statement. To form the body by forming self-practice is that there becomes. This paper the inside of the characters and the apparent strong interest in the set, costume characters, especially characters were recognized as representing the device of novel. Work directly in the results, or is described as a symbolic system of the body and clothing that embodies the meaning of the symbol you want to the structure of the exchange.

• Journal of the Korean Society of Costume
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• v.27
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• pp.189-205
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• 1996

This Study aims to show that hats are a form of plastic arts the ideal means which provides characteristics aura for the appearance of a per-son and expresses his personality. And analyizing the characteristics and function of the hat designs this study examines the formative aes-thetic of hats and tries to show the possibility of developing the modern hat design. For the purpose this study needs to consider these points: First on the basis of the study of the culture of clothes from the ancient to the modern the origin of hats and the process of changes in hats are examined. Secondly after analyizing of the formative aestheic of hats focussed on the form and tex-ture this study tries to explore. Thirdly the symbolic meaning of hats is stud-ied and then how it was applied to the modern hat design is considered. On the basis of these considerations the conclusions of this study are as follows: First we can see that all the basic shapes of hats were formed very early in the history and hats' shapes were transformed rather by the changer of the size decoration and proportion of hats than by that of hat's form itself. Secondly analyizing various works of hat designers by focussing on the aspects of the for-mative aesthetic this study can find that the formative aesthetic of hat design is very import-ant in changing silhouette of clothes and it has may possibilities of development to meet the modern sense. And lastly this study suggests that in apply-ing hats which had been symbolically used to the modern sense we should pay attention not to simply imitate them but to recreate the aes-thetic characteristics of hat designs so that we can develop the style of hats including both practical function and aesthetic element.

• Journal of the Korean Society of Costume
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• v.32
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• pp.101-116
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• 1997

The purpose of this study is to survey the system of the Korean Shaman's costume and its formative character and to find out the symbolic meaning of it. This study focuses on a shaman's costume in Seoul-Gut Seoul-Gut belongs to 'Gangsin-mu' Therefore a shaman's costumes in Seoul-Gut remains even today. Korean shamanistic ritual is gut. Its basic structure generally consists of 12 'Geori(a process is made up Gut)' In Gangsin-mu a shaman changes his/her spirit's costumes in each Geori so that a shaman's costumes means the spirit. The shaman's costumes of 12-Geori in Seoul-Gut has only 5 or 6 kinds be-cause shamans wear the same costume when the spirit's characters are similar with each other. Therefore shaman's costumes in Seoul-Gut are consistsof Poungsangbok pulsajang-sam cjulik Kugunbok Monduri and Wonsam There are some differences between modern shaman's costumes in Seoul-Gut and traditional costume in the basic pattern and the wearing method,. Modern shaman's costumes in Seoul-Gut has become simpler in the basic pattern and more gergeous in the color or adornment and more various in the kinds of shaman's costume than that of Yi Dynasty. This tendency in modern shaman's costumes reflects modernized folk's viewpoint in dress. which thinks highly of their individuality and function and variety in it. Korean shaman's costumes means the extintion of the earthly world and symbolizes the holy symbolizes the holy symbolizes the spirits character, Ying Yang Theory and represents shaman's wishes. The wishes are the desire of prefection and stability in this world the desire of ideal love and rebirth and the desire of lofty life in this world.

• Korean Institute of Interior Design Journal
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• v.22 no.1
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• pp.143-153
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• 2013

The purpose of this study is to explore how to make use of the light and expression methods to embody phenomenal space by considering the representation techniques and characteristics of a variety of 'Phenomenal light' in his works focused on the Steven Holl's views that thought the light as object of creating space. The process is summarized as follows: (1) Study on the relationship between light and color, Classify concept and type of phenomenal light by phenomenal color (2) Consider the characteristics and expression methods of the phenomenal light in the Steven Holl's architecture (3) Finally, organize the concepts and representation techniques of phenomenal light, and then present method to embody phenomenal space by light. According to this, the results are as follows: (1) Perceptual color by the light of the sense forms a variety of perception and texture of light and shadow according to the contrast of shades and the change of materiality, thus embodying multisensory space with the light as the medium approach that helps to experience formal and tactile senses. (2) Spatial color by the light of volume distinguishes the flow and movement of sight, and embody inducing space with the light as Atypical activity that forms atmosphere of space through concentrated or overlapped mass of light and darkness. (3) Existential color by the light of the light source visualizes the existence of the uncertain light, and embody the receptive space with the light as emotional communication that forms symbolic and psychological meaning through metaphorical phenomena of colored light.

• Journal of the Korean Geographical Society
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• v.50 no.2
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• pp.217-237
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• 2015

Seokchon Lake, and the area surrounding it, have become symbolic with an environment of 'peace', 'delight', 'happiness', and 'healing' due to the large floating yellow rubber duck which sits within the lake. There exists, however, a hidden intention of a large corporation who wishes to make benefit of this installation and its healing properties. Nevertheless, the lake has become a hot destination for people to come and see the rubber duck and take romantic photos with it. The photographs taken and shared further expand the popularity and romantic environment of the duck and lake. This process is a perfectly hermeneutic circle. Self or group mediation through photographic performances with the rubber duck has allowed the lake to take on new meaning to visitors. For families taking photos together it has become a place of family bonding and love while for couples of any age it has been transformed into a place to express their love through pictures together with the duck. Even for selfie generation it has become a destination and muse. Tourists are not merely written upon, but are also enacting and inscribing places with their own stories. Therefore, photographic performances produce rather than consume and reflect geography of Seokchon lake.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.5
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• pp.784-796
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• 2010

Consumers focus on information about the symbolic meaning of a product for highly involved and emotional products (such as cosmetic products). This study examines the effectiveness of the congruence between cosmetics advertising image and self-image on consumer attitudes. In addition, this study examines two additional moderating effects, which are 'product type' and 'message type'. For the experiment, four advertizing type factorial designs were performed. A total of 320 undergraduate female students in Korea participated in the experiment. This study captured the subjective judgments of consumers on these three comparisons in terms of advertizing attitude, brand attitude, and purchase intention. The results are as follows: First, the greater the self-congruity on cosmetic advertising, then the greater the effectiveness on advertizing attitude. Second, the increased self-congruity on cosmetic advertising did not create greater effectiveness on brand attitude. Third, increased advertizing attitudes on the congruence between cosmetics advertising image and self-image increased the effectiveness on brand attitude. Fourth, increased advertizing attitudes on the congruence between cosmetics advertising image and self-image improved the effectiveness on purchase intention. Fifth, the greater the brand attitude (on the congruence between the cosmetics advertising image and the self-image produced)increased the effectiveness for purchase intention. The results show a significant moderating role of the product type. Marketers can use the results of this study to understand the market of cosmetic products for promotion.