• 만화애니메이션 연구
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• 통권14호
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• pp.83-99
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• 2008

일반적으로 필름에서의 화면 전환은 컷이나 디졸브 등, 화면 전체의 일괄적 전환으로 대표된다. 애니메이션 필름에서는 프레임의 이미지를 하나하나 생성하는 제작 기법의 특수성으로 인해 화면의 다양한 요소들에 전달하고자 하는 감성이나 내러티브적 요소를 부여할 수 있으며 다른 기호적 차원의 표현으로도 전환하는 것이 가능하다. 현대에 이르러 몰핑이나 메타모포시스 등 이미지 조작 기술이 다양화 되고 정교해짐에 따라 연속적 화면 구성은 2D애니메이션만의 고유한 특수성으로 보기 힘들어졌다. 그러나 캐릭터와 배경 즉, 사물과 공간을 너머 관객의 시선을 서로 다른 시각적 차원으로 지속적으로 강렬하게 몰입시키는 것은 2D 수작업 애니메이션의 강한 매력으로 볼 수 있다. 결국 이 같은 특성은 화면 전체의 구성 요소들을 통한 섬세한 은유와 개체들 각각의 함축적 의미 체계의 전달을 가능케 하는 문학적 기능을 가능케 한다. 장면에 관한 해석은 기호적 원근법의 세계와 평면적 조형 세계의 경계를 허물며 보다 다분화 되고 복잡하게 되었다. 이에 애니메이션 필름 화면상 조형 요소의 구성 기준, 그리고 그 활용 효과를 분석하는 것은 현시대의 새로운 몰입 수단을 가진 첨단 영상 화면에 있어서의 분석과 적용에 도움이 되리라고 본다.

• 한국실내디자인학회논문집
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• 제17권1호
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• pp.110-119
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• 2008

A lobby of a hotel is an important space by which the image of a hotel as a whole, the brand-identity, is determined. This study has researched and analyzed the special property in presentation of a landmark in a hotel lobby for its spatial factors, which affects visual cognition, and it is to provide information that can set out the foundation of space design for the appropriate landmark in a certain hotel lobby corresponding to the unique characteristics of a hotel. The regional range of this study includes the lobby spaces of 10 five-star hotels in Shanghai China and Seoul Korea. The types of spatial factors as landmarks and manifestation of those, which affect the visual cognition of the users are the range of context in this study. For this study, field-study and survey were both used in research. The results that have been concluded through this study are as follow. First, manifestational quality of a landmark in a hotel lobby is represented in its size, figure and contrast of 'shape', in its visibility and territory of 'space' and in its symbolic value and historical property of 'meaning', and each of those factors are related to the others. Secondly, the types of spatial factors in a landmark are displayed as being focused on the openness of the space or with large-scaled spatial factors. Light and lumination intensify the manifestation of various spatial factors in a landmark. Thirdly, each representational characteristic of spatial factors in a landmark, which are closely linked to each other should be controlled precisely in order to bring out functional and symbolic feature of a hotel lobby.

• 한국조경학회지
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• 제30권2호
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• pp.63-69
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• 2002

The Second Namsan Tunnel required renovation. The landscape design was conducted as part of the comprehensive programs for renovation. The landscape design covered site analysis, design development, a working drawing and a maintenance plan. In May of 2001, the Second Namsan Tunnel was renovated and reopened to traffic. The tunnel was recreated as a new type of tunnel with function and beauty. The entrance and retaining wall of the tunnel has public character. Users are greatly affected by the entrance and retaining walls along roads. The landscape architect had to find new materials and methods to improve the environment and to combine artwork with the entrance and walls of the tunnel. The surface of the tunnel entrance and retaining walls are artistically treated with ceramic tiles and paint. Various regional characteristics and cultural meaning are symbolically expressed. Or the tunnel entrance from the Joong-gu side, entitled "Glory of the Future", the hibiscus symbolizes the bright and glorious future of Korea. On the retaining walls, entitled "Hope", the promising Joong-gu is symbolized through image of Korean magpies, mountains, rocks, roses, winds and nature. As for the tunnel entrance from the Yongsan-gu side, entitled "Vivid Spirit", pine trees symbolize the Koreans′strong will and an enterprising spirit. On the retaining walls, entitled "Lively Motions", Yongsan-gu is symbolized through image of pigeons, mountains, rocks, roses, winds and clear skys. The entrance and retaining wall of the Second Namsan Tunnel, whose surfaces are treated with tiles and paint with artistic value, would create an atmosphere using large-scale wall paintings. In this artwork, users would perceive a unique sense of place through the symbolic images of the vertical planes of the tunnel.

• 복식문화연구
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• 제10권3호
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• pp.213-235
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• 2002

The purpose of this study was to recognize the meanings of plastic language by analyzing the sign of the Graffiti depicted in western modern costumes. And the scope of this study was focused on analysing the costumes from 1980's when the Graffiti was recognized as one of the plastic arts. Graffiti was an unprofessional and covert desire of self-expression, having a close relation with our lives. It was used in diverse ways with repeating creation, development, and extinction, from expressing liveliness in Old Stone Age through describing symbolic meaning in the modern art. Graffiti means rude, humorous, or political writing and pictures on the walls of buildings. It's different from the delicate letters or pictures to inscript on the tree or rocks. Being introduced as part of Post-modernism in the 1970s, Graffiti was acknowledged as a new artistic action with the culture of hip-hop. In addition the Graffiti, the expression of sign was reflected artist's internal consciousness with boundless sign. The sign is something to transmit message from the nonverbal point of view, the oldest sign was the sign for petition or the expression of something as a primitive form. Sign can be defined as a framework of life inherited as a practice from the primitive age long past. Graffiti was cited as a concrete example of sign, theme of this paper, and general understanding on sign expression was pursued through free work which all artists present with essential and positive ways using signs, their own languages, and life style. The result of this study was summarized as follows: Since the end of the 20th century, a lot of fashion designers have represented symbolic images, such as letter and signs, as purely personal ways of expression through the western costumes. It was found that fashion designers of the Graffiti whose free work style from inherent inner consciousness might provide a basic framework to search for complex signs of modem costumes naturally understood life itself as plastic art, and sublimated human inherent desire and their inner world through their works.

• Architectural research
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• 제19권1호
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• pp.13-19
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• 2017

In banquets of royal courts held in the late Joseon Dynasty, a procedure that follows the customs as well as physical components to follow that procedure were necessary. A noticeable trait of the red blinds(朱簾) is that they are seen in the naeyon(內宴) types of banquets, which is mostly centered on the queen dowager and relatives, and they function as a makeshift facility that divide the different banquet spaces according to the hierarchy of the royal family. Furthermore, the red blinds within the court played an important role in the procedure of the banquet along with the incense, as it was drawn upon the queen dowager's appearance to signal the beginning, and folded out again to signal the end. This indicates that they were of higher importance within the banquet space. The red blinds used in the playacting stage of the royal court not only segmented the space, but also upon being taken down, expanded and integrated the banquet hall, thereby maximizing the playacting stage. Once the banquet was finished, the red blinds within the court were once again folded out so as to restore dignity to the space. The red blind is a symbolic item that could open the private space of the court so as to enable communication with the public space, and also close it off to restore privacy. Also, the layout of the banquet space was divided by the red blinds into primary, secondary, and tertiary hierarchal space, according to the status of the royal family and the banquet attendants. In other words, the red blinds played an important role in its the symbolic meaning in the national precedent as well as distinguishing the hierarchy of space within the naeyon banquet in the royal court.

• 동의신경정신과학회지
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• 제11권1호
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• pp.103-113
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• 2000

The aim of this study is to review the concepts of Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) in the light of the Jungian psychology. According to the explanations of the Jungian psychology human beings have archetypes-a priori conditioning factors-in the collective unconscious. These archetyps are concerned with common concepts conceived by mankind about the fundamental elements which constitute the universe and the existence. The archetype is perceived in a symbol, hence Jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) also are these symbolic representations which had common background of mankind. The meaning of Jing(精) is emphasized as psychic and physical elements, and concerned with instinct. Qi(氣) corresponds to Jung's definition of libido as life energy. The concept of Shen(神) has the value of the self archetype as whole psyche's president principle. Hun(魂) and Po(魄) are intuitive notions of the Orient compared with Animus and Anima which are characteristic representations. However from a standpoint of autonomous energy as archetype the difference would be diminished. Considering each purpose of Hun(魂) and Po(魄) Hun(魂) has a intention of integrating the unconscious flux into consciousness while Po(魄) has a tendency toward instinct to secure a body. It is precious to recognize deeply that these concepts of jing(精) Qi(氣) Shen(神) Hun(魂) Po(魄) play an important part which mediate between the unconscious and consciousness, psyche and body as symbols.

• 한국학교수학회논문집
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• 제16권4호
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• pp.841-862
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• 2013

이 연구는 2007 개정 교육과정의 '기하와 벡터' 교과에서 다루어지는 벡터와 내적 개념을 분석하여 그 특징을 기술함으로써 벡터와 내적 개념 지도의 교수학적 시사점을 얻는데 목적을 두었다. 이를 위해 '기하와 벡터' 교육과정에서 다루어지는 벡터와 내적 개념 분석을 위한 세부 관점을 Tall(2002a; Tall, 2004b)과 Watson et al.(2003; Watson, 2002)에 기초하여 5가지로 추출하고, 이렇게 추출된 세부 관점을 토대로 '기하와 벡터' 교육과정 및 교육과정해설서, '기하와 벡터' 교과서 10종 모두에서 다루어지는 벡터와 내적 개념의 특징을 분석하였다. 이로부터 벡터와 내적 개념 형성과 관련된 교육과정상의 이슈를 구체화하였으며 이에 비추어 '기하와 벡터' 교과서에서 벡터 단원의 내용을 전개하는 방식과 관련된 시사점을 논의하였다.

• 디자인학연구
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• 제12권1호
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• pp.97-106
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• 1999

생산 기술의 발전과 함께, 날로 다양해지고 복잡해져 가는 소비자의 니즈를 제품 개발 과정에서 반영해야 할 필요성이 점차 높아져 가고 있다. 그러나, 마케팅적 관점에 그 기초를 두고 구조화되고 있는 현재의 소비자 니즈 체계는 제품 개발 단계에서 응용하기에는 너무 추상적이고 범주적인 성격을 가진다. 따라서, 본 연구에서는 인지과학/인지심리학 이론을 중심으로 하여, 제품 컨셉 수립 단계에서 실제적으로 응용할 수 있도록 소비자 니즈를 구조화하는 방법론을 수립하고, 니즈 구조화에 대한 가이드라인을 제시하는 것을 목적으로 한다. 본 연구를 통해 규명된 발견 점은 다음과 같다. 첫째, 기존의 분류 기준과 같이 소비자 니즈의 범주뿐 아니라 실제적인 니즈의 속성까지를 구조화하기 위해서는, 소비자에 대한 제품의 실제적 의미에 해당하는 감성 개념을 구조 내에 포함시켜야 한다. 또한, 이와 같은 개념 하에 수립된 니즈 구조를 감성 니즈 구조라고 정의할 수 있다. 둘째, 개념의 범주화는 상징적 개념을 중심으로 한 본질적 개념과 외연적 개념의 결합을 통하여 이루어질 수 있다. 이러한 가설을 바탕으로 하면, 감성 니즈 구조는 가치 컨셉(본질적 개념), 소비자 니즈(외연적 개념)가 감성(상징적 개념)과 결합함으로써 이루어질 수 있다.

• 복식
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• 제63권6호
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• pp.14-28
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• 2013

This study aims to identify the elements of black culture and use it to analyze the formative characteristics of casual fashion items as well as the symbolic meanings presented in the graphic designs of the items. First of all, in order to distinguish the identity of black culture, this study made a division into racial, social, and artistic aspects based on cultural specificities of Stuart Hall, a culture theorist. This was for a theoretical review and based on this review, a theoretical framework was developed to analyze the characteristics of American casual fashion design of black people. The case study selected 1719 fashion images of 137 male brands and 33 female brands from websites of companies manufacturing casual wear of black people in America. The following is a summary of the study results. The conceptual characteristics based on specificities of black culture can be categorized into ten attributes: playfulness in order to digest human grief and emotion positively, satire of the mainstream society, spontaneity through emotional expression from the heart, abstractness of various emotions elating suffering, humor trying to express negative aspects as the meaning of light and innocent laughter, dependence with passive attitudes toward discrimination and master-slave relationships in history, resistance against discrimination and disadvantages, African orientation and primitiveness pursuing natural conditions, aggressiveness against violence and unfair treatment, and confidence and defiance against social deprivation and corruption. Based on the results of an analysis through formative classification system founded on racial, social, and artistic aspects of black people, specificities of black culture are of formative characteristics of their casual fashion design. These elements are presented on graphic t-shirts through strong colors, loose silhouette, and details with many pockets. These characteristics were reflected in symbolic meanings presented in the graphic.

• 건축역사연구
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• 제27권2호
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• pp.63-78
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• 2018

Pagodas in Myanmar can be largely divided into Zedi and Pato. Zedi is a developed form of the early domed pagodas in India and Sri Lanka, which can be found in the introduction of Buddhism in Myanmar and the comparison of early pagodas in India, Sri Lanka and Myanmar. On the other hand, Pato is where statues of Buddha were enshrined, which is why many scholars referred to it as a temple. However, this study proposes that Pato shall be referred to as a temple-style pagoda in a form unique to Myanmar, based on the origin of Pato, definition of pagodas, and Sarira Enrichment Record of Pato. Moreover, it seems more appropriate to name this type of structure Stupa Temple(塔殿) or Stupa Shrine(塔堂) rather than a Buddhist temple(佛殿) or Buddhist shrine(佛堂) for clear distinction. Pato, or temple-style pagodas, has a ${\acute{S}}ikhara-style$ structure at the center like Ananda Pato upon entering the Pagan (Bagan) kingdom period, on which Zedi-style structures are built. As a result of examining the integration of various Buddhist schools and religions focused on Theravada during the period of King Anawrahta and King Kyanzittha, the ${\acute{S}}ikhara-style$ structure is a symbolic representation of the fact that Theravada embraced Hinduism. The common features shared by pagodas in Myanmar are the centrality of place and the verticality of $y{\check{a}}ngti{\bar{a}}n$ (looking up to the sky) in terms of shape. All temples are placed at the most important and central space, and their forms represent strong religious $y{\check{a}}ngti{\bar{a}}n$ and verticality. These are the features that stand out most among various pagodas in Buddhist countries.