• 대한수학교육학회지:학교수학
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• 제7권1호
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• pp.55-75
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• 2005

수학 기호를 학습함에 있어서 '기성의 기호'를 그대로 받아들이기보다' 기호를 형성하는 과정'에 대한 경험을 제공해주면 수학 기호로 인한 학습의 장애를 줄일 수 있다. 학생들이 수학적 의미에 맞는 기호화 방법을 발명해가야 한다는 '표현적 접근법(expressive approach)'은 학생들에게 수학 기호를 발명하고 다듬어가는 경험을 제공하는데 적합한 수업 모델이라 생각된다. 표현적 접근법으로 수학 기호를 지도하기 위해서는 특정한 수학 내용을 학습할 때 학생들의 수학적 상징화 방법의 발전과정과 수학적 상징화 과정의 교수학적 특징에 대한 분석이 필요하다. 이에 본 연구에서는 초등학교 1학년 학생에게 수학적 상징화 활동 즉, 표현적 접근법에 의거한 교수실험을 실시하여 수학적 상징화 방법의 발전 과정과 그 특징을 분석하였다.

• 한국조경학회지
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• 제35권1호
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• pp.20-27
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• 2007

This paper presents a landscape design for the meeting plaza around the "Myeonmok" subway station. The site is located at 120-1 Myeonmok 1-dong, Jnngrang-gu, Seoul, and its area is approximately $2,664.7m^2$. The goal of the design was to make an environmentally friendly meeting and rest place which was related to the subway station. To achieve this goal, concepts of history, tradition, sense of place, community, environmental friendliness, and function were developed. For history, stone sculpture and art tiles symbolizing the paleolithic area were introduced because the site is located near an archaeological site of paleolithic min. For tradition, considering that the site is a 'sailing ship' form in terms of Pungsu theory, a sculpture symbolizing a sailing ship and paving patterns symbolizing waves were introduced. For asense of place, a grass hill, a waterfall and a pond symbolizing an old meadow for horse pasture was introduced. In addition, a multi-purpose round plaza as a meeting place for local community and subway users was proposed. A zelkova grove symbolizing a village forest was proposed for a restand relaxation area. All areas were designed to be environmentally friendly and barrier-free. Concepts for a defensible space wereadapted for safety because the site was a crime-prone area.

• 한국의상디자인학회지
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• 제25권2호
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• pp.61-82
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• 2023

This is a study about the patterns depicted on the reliefs at Taq-i Bustan built during the Sasanian Dynasty of Persia. This study aims to understand the costume culture of the Sassanian Dynasty by analyzing the patterns depicted on the reliefs at Taq-i Bustan. As a research method, a literature survey and a comparative analysis of empirical data collected through historical site exploration was synthesized. The results of this study are as follows: Patterns appearing on the reliefs at Taq-i Bustan include pearl patterns, flower patterns, and animal patterns such as ducks, boars, and simurghs. The themes of these patterns appear differently depending on the social status, so it is assumed that the patterns were used as a means of symbolizing social status in the Sasanian Dynasty. The pearl pattern was a typical pattern that appeared in royal iconography, and the flower pattern appeared in multiple variations, and was a pattern commonly observed in the kings and his servants. Among the animal patterns, the Simurgh(Semurv) pattern is a representative pattern, which symbolizes the fertility and fecundity of the earth and this pattern was observed only on the clothes of kings. Therefore, the Simurgh(Semurv) pattern was understood as a pattern symbolizing the king's wish for the well-being of nature and the people. The patterns of other animals were mainly observed on the king's servants. Through the analysis of the patterns depicted on the reliefs at Taq-i Bustan, the life and the social aspects of the Sassanian Dynasty could be examined.

• 대한가정학회지
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• 제35권1호
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• pp.389-400
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• 1997

Name and change of style of Chopni were inspected to understand transformation of Chosun costume. During Chosun era Chopni had two significant roles(general) daily clothes and Yungbok; prior to the mid-Chosun it was largely used as daily clothes but after the mid-Chosun it was mainly used as Yungbok, In the case of daily clothes Chopni was utilized as under-coat among various coats and had the name of Chopni symbolizing function of clothes. In the case of YUNGBOK it was used as outer clothing of military men had the name of Cholik symbolizing form of clothes. These facts represent that emphasis was placed on beauty in the case of YUNGBOK to confer ceremonial meaning as outer clothes. In transformation of costume examining by change of Chopni we can see that name and style are changed with role of clothes That is when clothes is used as under such as under-coat name and style mainly represent function whereas they mainly represent beauty when used as outer clothes such as YUNGBOK In addition change of role might be considered as an independent variable which changed name and style dependently. That is change of style produced change of name and time lay between change of style and change of name was found to be about 1 centry.

• 건축역사연구
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• 제19권4호
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• pp.21-34
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• 2010

Through investigating the effects that result from the form and preference of Ahnsan (案山) and Jusan(主山) symbolizing ground in the cases of 21 of the Korean Academics for classical learning which called Seowon(書院) located in South Korea of the whole 47, to layout the Korean Academics for classical learning, what factor Sarim(士林) preferred to and how they analyzed the form of circumjacent mountains by Fengshui. While the Jusan has intrinsic attribute due to connecting with the place, Hyuljang(穴場), the Ahnsan has public and extrovert. It can be explained that the Sarim who established the Korean Academics for classical learning had their internal hope and external justification. To put it concretely, because of their necessity of concentrating on their study within nature and their situation as hermits apart from government through long time, they made the Korean Academics for classical learning stable and satisfactory. Therefore, they had to choose Moogocksung(武曲星) as a Jusan. And their study was essential method to take their justification. And It was attractive for them to be a public officer by their study. So they preferred to Moonpilbong(文筆峯) symbolizing their achievements on their study. So the layout of the Korean Academics for classical learning tells us that the Sarim sought internal stability and external scholarship.

• 복식
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• 제54권4호
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• pp.85-95
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• 2004

The Purpose of this study was to find a phase of clothing in Korean proverb. The results of the analysis of this research was as follows： In the case of headgear, was expose that symbolize handsomeness, conduct of life, personality that display charm and position which is not usage as only head protection. Upper wear was expressing aspect and person's similarity, and was symbolizing conduct of life by meaning of dress and its ornaments according to a person that dress displays that change. Trousers(bottom wear) was expose that it means aspect or conduct of life(a 4 case, 40％) through site. Overcoat showed that overcoat that is clothes that is symbolizing wearer's situation, aspect and wear most on face because is involved with behavior that is not right in clothes usage is used by standard that foretell personality. Underwear can know that expressed being involved with right behavior, nature by the basic clothes. I was able to know that I express an attitude of a life or a form through shoe, and the accessories won an minor order but that I have a large influence on a character or the appearance of a person. Silk fabrics expresses Position, and hemp cloth expressed by symbol that display ability. Also, silk fabrics had meaning that hint person's background. Dress and its ornaments that is used in proverb by these result can know that have function as symbolic symbol that display Person's nature or situation, aspect that is wearing clothes that is not function as only simple clothes.

• 한국의류산업학회지
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• 제6권5호
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• pp.565-574
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• 2004

The purpose of this study is to investigate the historical background and basic composition of costume of the Baekje period. Main official hats of Baekje include the transformed hat, jougwan and daeryun-style ipsikgwan. Daeryun-style ipsikgwan employed chowha shape in most cases, symbolizing good auspice under the harmony of the male and female principles. Main types of costume of the Baekje period are po, yu, go and sang. The king, governmental officials and the common people all put on po of jikryeong gyoim style. Yu' is classified into two styles, chaksu with the narrow sleeve and daesu with the broad one. 'Go' has two styles, gunggo and gwango. The former is narrow in the breadth of the trouser and the latter, wide. 'Sang' is classified into various style according to whether it contains stripes of many colors, thin wrinkles or thick wrinkles. For the decoration of official hat used in the period of the Three Kingdoms, Baekje employed chowha in shape, Kokuryo, chowha and joik and Shilla, joik. In Baekje, rhythmic patterns of flame were applied to official hats, presenting brilliance. In Shilla, shaking geumyeongrak was used for official hats to show movement. In Kokuryo, such hats used flapping feathers, symbolizing dynamic power. Most necklaces and bracelets of the Baekje period were simple and plain.

• 한국전통조경학회지
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• 제32권1호
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• pp.63-73
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• 2014

본 연구는 조선시대의 대표적 별서정원인 소쇄원을 사례로 전통 공간에서 나타나는 기호 및 기표로서의 상징적 색채발현 분석 및 그 의미 해석을 통해 작정 의도와 색채와의 관련성 분석을 목적으로 수행하였다. 전통 색채 및 소쇄원의 작정배경 등에 대해서는 관련 문헌연구를 통해 수행하였으며, 실증적 분석 대상으로서의 내용은 소쇄원도와 소쇄원 48영 시문에서 나타나는 경관 및 공간 요소 그리고 음양오행사상(陰陽五行思想)에 근거한 오정색과 관련한 작시의 내용을 대상으로 하였다. 특히, 소쇄원에서 나타나는 공간적 요소를 크게 시각적, 공감각적, 상징 인식적 공간 요소로 구분하여 시각적 공간으로 공간 및 경물의 위치와 방위, 공감각적 공간으로 계절과 시간 및 오관, 상징 인식적 공간으로 칠정과 사단 등으로 구분하고 각각의 공간요소에 대해 오정색 체계 분석을 통해 작정 의도와 공간 의미의 상관성 여부를 분석하는 방법을 통해 연구를 진행하였다. 소쇄원의 3개 공간 구성을 기준으로 색채를 분석한 결과, 모두 74개의 오정색 항목이 도출되었다. 첫째, 시각적 공간 구성요소에서는 청색 2회, 적색 1회, 황색 6회, 백색 4회, 흑색 5회 등 모두 18회의 오정색 요소가 나타났다. 이 분석 결과에서 자연과 생명을 상징하는 청색과 적색보다도 만물의 근본을 상징하는 황색과 깨끗함과 순결을 상징하는 백색이 상대적으로 높게 나타난 것은 양산보의 소쇄원 작정 의도가 자연을 즐기는 데 우선을 두기보다는 오히려 정의롭지 못한 세상에 대한 작정자의 순결한 의지를 상징하기 위한 의미와 연결되어 있는 것으로 해석될 수 있었다. 둘째, 소쇄원 48영에서 주로 추출된 공감각적 공간 구성 요소에서는 청색 11회, 적색 8회, 황색 4회, 백색 5회, 흑색 10회 등 38회의 오정색 요소가 나타났다. 여기서는 자연과 생명을 상징하는 청색과 적색이 세상의 근본과 순결 그리고 지식을 상징하는 황색과 흑색보다 높게 나타남으로써 비록 작정자의 세상에 대한 순결성을 지키고자한 의지로 공간을 작정하였지만, 별서정원에서 자연 즐김과 지식 탐구에 대한 감정을 누리려는 별서 고유의 기본적 기능에 충실하고 있음을 의미하고 있는 것으로 해석되었다. 마지막으로 역시 48영에서 주로 추출된 상징 인식적 공간 요소에 대한 오정색은 청색 4회, 적색 5회, 백색 9회 등 18회가 나타나는 것으로 분석되었다. 이 색채 분석 결과에서는 정치적 순결을 상징하는 백색이 자연과 생명을 상징하는 청색과 적색과 같은 빈도로 출현하고 있음으로써 소쇄원의 작정 의도가 시를 통해 정치적 순결성 강조와 자연 즐김을 동일한 비중으로 감정적으로 드러내고 있는 것으로 해석되었다. 특히, 이 3종류의 분석에서 공감각적 공간 구성요소에 대한 오정색의 빈도가 38회로 약 51%로 가장 높게 나타나고, 시각적 공간 구성 요소와 인지 상징적 공간 구성 요소가 각각 18회로 각 24.5%의 빈도 분포를 보이고 있다. 이러한 현상은 양산보의 소쇄원 작정 의도는 전체적으로 보면, 정의롭지 못한 세상에 대한 작정자의 순결성을 지키고자 함과 함께 별서정원의 기본인 자연과 자연의 생명력을 즐기려는 의도가 같은 비중으로 숨어있음을 상징하고 있다고 해석을 될 수 있었다. 본 연구는 소쇄원 작정의 상징적 의미와 공간 구성 요소와의 상관성을 음양오행설(陰陽五行說)에 근거한 오정색을 기준으로 분석함으로써 전통 별서정원에서 숨어있는 전통 색채를 밝히고자 하였지만, 이러한 이론이 다른 별서정원에서도 일반적으로 적용될 수 있을 것인지를 탐색하는 것은 소쇄원과는 다른, 순수한 자연 즐기기나 강학, 기능 등 뚜렷한 작정 의도가 숨어 있는 다른 사례의 별서정원에 대한 연구를 통해 밝혀질 수 있을 것으로 사료된다.

• 복식
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• 제50권
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• pp.119-128
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• 2000

this study was designed to discuss the pattern of Confucian funeral ceremony and its costumes in Chosun dynasty thereby exploring the ideas and symbolic meanings expressed on them. 1. Male's official mourning dresses were composed of Choieui symbolizing sadness Choisang(최상), Dukun Sangkwan Sujil Yojil Kyodai and mourning stick Female's official mourning dresses consisted of Daersoojangkon and Kaedoo which were of simple kinds as compared to those of males. Duration of wearing mourning dreses was the longest to the death of father husband and eldest son The forms of mouring dresses were one and the same irrespective of the noble and the mean which expressed the sameness of the sorrow full of losting blood relative. Symbol expressed on funeral ceremony costumes were something like "eldestson-oriented" "male-centered" "distinction of the sexes" and "principle of yin and yang" to reinforce vitality to the costumes. 2. In the other funeral ceremony costumes in a royal fami8ly were those Euijangsu in red and blue colors Yeosakon in purple and white colors. Bandsman in Danryung and Guards in Kukonbok Changeui and Hoeui with five colors while the generally of people woere white dress in the ceremony Hoeui with five colors symbolized the principle of Yin and Yang costumes of military uniforms the dignity of the royal family: white dresses grife symbolizing the dignity of a royal family and Confucian sorrow as well 3. Unlike the mouring dresses there were great differences relative to socio-ecpmpomic status in funeral goods for dercoration Soyeo and daeyeo Among the goods the instrument to drive out evil spirites symbolized shamanism the distinction of Soyeo and Daeyeo separation of body and soul; the sculpture of the Lord of Hades and messenger philosophy of buddhistic netherworld: the engraving of blue and yellow dragons in bier and Juksanma the principles of Yin and Yang : elaborate burial accesaries realistic viewpoint of the hereafter.

• 복식문화연구
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• 제15권6호
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• pp.1053-1062
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• 2007

This study purposed to restructure representative traditional patterns formatively, manufacture actual cultural products with traditional dyeing technique using persimmon, and commercialize the results of the research. Traditionally in Korea, the dying of natural fiber such as cotton, flax and silk with persimmon was called Galmul dyeing, and clothes made through Galmul dyeing were called Galot. Galot was very useful because it is strong, does not pick up dirt easily, dries easily, and is cool in summer. In addition, cloth dyed with persimmon becomes stiff, so it does not need to be starched or ironed after washing. Moreover, it does not transmit heat under direct rays and is highly air-permeable, so it is cool and useful for standing the heat. In this study, we used traditional persimmon dyeing technique, printing traditional patterns fit for contemporary people's aesthetic sense not through dip-dying but through printing. When persimmon dyeing is used in expressing patterns, it produces not only visual effect but also embossing effect due to the characteristic of persimmon that makes printed patterns stiff, so we can obtain unique texture distinguished from other printing methods. We chose seven motive patterns, which were lotus pattern symbolizing eternal life, peony pattern symbolizing wealth and rank and prosperity, character Su(壽) pattern widely used as a symbol of health, bird and cloud pattern in the Goryeo Dynasty, Sahapyeoeuisohwa(四合如意小花) pattern printed on brocade in the Goryeo Dynasty, lattice pattern, cloth pattern on wall paintings from the Period of the Three Kingdoms. From each pattern chosen as a motive was extracted unit patterns and the original pattern was restored using Adobe Illustrator. Restored patterns were restructured to be applied to cultural products fit for contemporary formative sense. Fabrics used in dyeing were cotton, linen, ramie, silk, and polyester. Although the same persimmon dyeing was applied, we produced different feelings of patterns using various fabrics and in some cases gold and silver powder was added for the effect of gloss in addition to the embossing of patterns. Using printed fabrics we manufactured tea pads, place mats, cushions, wrapping cloth for gifts, wallet, lampshades.