• Journal of the Korea Institute of Information Security & Cryptology
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• v.25 no.2
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• pp.439-448
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• 2015

IoT (Internet of Things) propels current networked communities into a advanced hyper-connected society/world where uniquely identifiable embedded computing devices are associated with the existing internet infrastructure. Therefore, the IoT services go beyond mere M2M (Machine-to-Machine communications) and should be able to empower users with more flexible communication capabilities over protocols, domains, and applications. In addition, The access control in IoT need a differentiated methods from the traditional access control to increase a security and dependability. In this paper, we describe implementation and design of the capability token based system for secure access control in IoT environments. In the proposed system, Authorities are symbolized into concepts of the capability tokens, and the access control systems manage the tokens, creation, (re)delegation and revocation. The proposed system is expected to decrease the process time of access control by using capability tokens.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.1
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• pp.80-91
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• 2009

The purpose of this study is to examine how he successfully connected his ideas of fashion design for art with the commerciality without a conflict about for 40 years. It is expected that this study will be a precedent in the aspect of the symmetry between artistry and commercialization in Issey Miyake's works. We will examine Issey Miyake's idea of fashion design and its development for the commercialization since 1970s that he started to give shape to his ideas in the fashion works to exactly commercialize in the market. 1. Re-creation of tradition(a piece of cloth): throughout the 1970s, Miyake continued to experiment with a variety of Eastern design elements. The elements of Japanese or oriental tradition made him to be at the very center of supreme of the world of fashion. He took advantages of his identity, and developed the tradition for mass produce. 2. Design for mass(Pleats Please): Miyake decided to make clothes for the people, not only for the top class of the society. This thought developed the designs for the mass, which were functional, universal for the modem buyer, and accessible to a wide market. He realized his ideal by the medium of pleats, which were made through industrial processes, while he tried variously the aspect of formative of the pleats in the collections. His designs concept is summarized by the industrial product design and anonymous design. 3. Innovation of manufacturing system(A-POC): Miyake in 1999 developed A-POC. A-POC is used modern computers in conjunction with traditional technology. A-POC does not make only a new cloth but also makes a new manufacturing system of clothes.

• The Journal of the Convergence on Culture Technology
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• v.8 no.6
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• pp.59-65
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• 2022

The baby boomers born between 1955 and 1974, recently called the new age, form a huge population group and show characteristics different from the previous traditional older generations. With the retirement of those who make up 33% of the nation's population in earnest, the emergence of a new generation of the elderly population and policy changes are required. The new middle age generation, also called the opal generation, want to spend their old age productively and autonomously, which has increased due to the increase in life expectancy, and have some economic ability, such as enjoying overseas travel in old age. As preparation for old age is insufficient, policy attention is required for the younger generation as a new generation. In this paper, focusing on the baby boom generation, the definition of the opal generation, their consumption lifestyle, attitudes, social activities, leisure activities, and lifestyle such as health efforts are investigated, and job creation, social re-education, and local It is intended to present practical measures for preparing for old age, such as the establishment of medical facilities and social consideration for a leisurely cultural life.

• 지역과문화
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• v.6 no.3
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• pp.1-28
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• 2019

These days sex has become a tool of interest, a constant stream of sex crimes occurs and it brings the age of population cliffs to an age of low birth rates. As an alternative to overcome these problems, we should establish the praying for a child, which has been our ancestors' way of life, as a sacred culture that holds the mystery of life-birth with a new awareness. Therefore, the purpose of this study is not to re-enact the Zhaungam area as a fun and interesting place, but as a sacred place to pray for the nobility, longevity and wealth of life. Based on the spirit of natural love, meeting, healing, and love based on the spirit of traditional culture, Doridori was chosen as the main theme of the project based on the spirit of natural love and life-respect, and the name "Doridori Secret Garden" was given out of 10 medals in Dandong for tourism storytelling. Cultural content becomes a marketing tool for the region and acts as a force for tourists to visit the area. In this context, it was confirmed that the creation of "Doridori Secret Garden" could lead to a high value-added industry that attracts tourists by enhancing the brand value of Andong and showing sufficient significance to become a new attraction. This study is intended to re-create the Zhaungam area as a sacred place to pray for the nobility of life and longevity and wealth of life, noting that people still pray for the birth of their children in Zhaungam and Zhagungam.

• (The) Research of the performance art and culture
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• no.19
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• pp.347-378
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• 2009

Those who were from Jaeincheon and Jaein line entertainers played great roles during transition period from traditional society to modern society, and even at present the dances of them are the representative traditional dances of Korea and the matrix of Korean originality. Nevertheless, Korea dance field has given little importance to these dances, but too much importance to Gibang dance in studying traditional dances, which causes the studies on Jaein line danced to be superficial or separate. Therefore, the aims of this article are to analyze the dances of Jaein line by Han Seong-jun, who was representative for the dances, and to appraise the historical value of them. Han Seong-jun(1874-1942) was the most influential dummer and dancer of his day in Japanese colonial times, and has been recognized as one of the masters of traditional dances. He established autonomy of traditional dances by reorganizing, collecting and stage-formalizing the dances, and systemized transmitting ways for various folk dances including a Buddhist dance, which made it possiblefor those dances to be traditional dances of Korea and the bases for creative dances. The values of Jaein line dances, which were transmitted through Han, are the following: First, the dances have been designated as national or regional intangible cultural assets, and, as the representative traditional arts, we proudly show them to the world. Second, the dances, as one of the genres of Korean dances, are the subjects of younger scholars' studies. Third, the dances become one of the representative examples of revivals of traditional dances, which tend to be extinct during modernization times, and contribute to establishing national identity and subjectivity. In addition, they contribute to discovering and transmitting other traditional dances. Fourth, the dances enable many dancers to make association, that is, Association for Preservation of Traditional Dances,for the transmitting the dances, and to distribute the dances and get many dancers to transmit the dances. Furthermore, as new performance repertories, they give another pleasure to the audience. In addition to the above, as a base for expansion of Korean creative dances, Han's dances have other values such as the following: First, in searching for a new methodology for creation, he played an important role in rediscovering the foundation in the tradition, and tried to discover nationalidentity by employing the traditional dances for expression of theme. Second, he contributed to drastically dissolving the genres by expanding the gesture language from motion factors of traditional dances, which can be compared to the modern dance. Third, he tried new challenging approaches to re-create the tradition, and contributed to pursuing the simple elements of our traditional dances as traditional aesthetics. While the dances of Jaein line have such values as the above, there are also some problems around the dances, such as the confusion in the process of transmission resulted from different transmission forms and transmitters, which we must no longer leave as it is. Furthermore, it is urgent that the rest of Jaein line dances be recovered and designated as intangible cultural assets for the sound transmission of the traditional dances.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.1
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• pp.103-114
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• 2020

This study was conducted on Yuanming New Garden in China, which re-lighted the previously lost or damaged original space through representation from the perspective of creating traditional landscape. We looked at the composition of this place, the comparison of relevant literature and actual representation, and the characteristics of representation techniques. The results are as follows. First, TYuanming New Garden is a representation space with the motif of Yunamingyuan in Beijing. An advisory group of some 400 related experts discussed the prototype. The historicity of the real space was considered in the representation process. Second, New Yuanmingyuan garden was recreated based on the 'The Forty Scenic Views of Yuanmingyuan', and 31 of the scenic spots were created. The buildings in each precinct had a 1:1 scale response with structures that were previously constructed in Yuanmingyuan, Beijing. New Yuanmingyuan garden's way in which the main landscape is laid out around the Fuhai Lake(福海), which the landscape is drawn appeared was the same as Yuanmingyuan in Beijing. However, some of the facilities were reproduced on the basis of the 'The Forty Scenic Views of Yuanmingyuan', so they turned out to be different from what Yuanminyuan in Beijing looks like today. New Changchunyuan garden was represented around water landscape of the Western Mansins(Xiyang Lou, 西洋樓) area and the Haeakgaegum(海岳開襟), and the buildings and the facilities were reconstructed based on the 'Copper Print of Western Mansins'. Third, Yuanming New Garden made a prototype of the 'The Forty Scenic Views of Yuanmingyuan' and 'Copper Print of Western Mansins' during the process of synchronic changes in the garden. In addition, the original space and the ambiguous original space or exhibition space were clearly identified through the plant. On the other hand, due to the reenactment of buildings, the spatial composition and placeability of the original spaces of Yuanmingyuan garden and Changchunyuan garden in Beijing were not inherited, and the introduction of elements that did not match traditional landscaping spaces, and the introduction of garden elements that were not prototype and other variations for the use of tourism were found to be drawback.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.75-100
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• 2013

An on-going creative process was the major principle of Kantor's artistic endeavors. Kantor's emphasis on process grew out of his frustration with the experience of creation being isolated from the audience in the present time, during the moments of encounter. At the same time, however, Kantor was always aware of the fact that the first night of each and every performance that he made was the last point of his creative intervention. Despite being performed live in the present time, Kantor saw theatre essentially as an end product. This does not mean that Kantor abandoned the concept of on-going process, for process was for the artist a means to reject the idea of a finished work of art and to denounce the feeling of satisfaction derived from the traditional denouement in representational theatre. For him, theatre that dominated his time isolated the audience from the art work and the artist, and from this perspective his continual emphasis on process should be understood as an aesthetic principle in order to open up and expand the dimension of art into the realm of the spectator so that the experiences of both the artist and spectator may coexist. The heaviest barrier that separated the artist and his work from its audience was the creative structure that governed Western art. In theatre it was the dramatic structure that was the main object of his series of severe challenges. Not only did it fail to represent reality but it distorted reality, creating nothing but artificial illusion. Under this condition, all that was permitted to the audience was mirages. However, Kantor never completely discarded illusion from his theatre. The point for him was always to created a circumstance where the illusory reality of drama comes to exist within the dimensions of our reality. It was Kantor's belief that instead of a total denial of illusion, his theatre should strategically accommodate illusion which comes from reality. And, the aim of Kantor's theatrical experiments was to invite the audience into this ambience and transform the experience of his audience into a much more participatory one. This paper traces the ways in which Kantor transgressed the dominating conventions of representational, literary theatre, and how such attempts induced an alternative mode of spectatorship. The study will begin from an investigation into Kantor's attitude towards illusion and reality, and then move onto a closer inspection of how he spatially and dramaturgically materialized his concepts on stage, giving special focus on Wielopole, Wielopole.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.3
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• pp.11-24
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• 2020

The purpose of this study was to re-examine the neglected and forgotten Cheongdo Geoyeonjeong, to correct the wrong contents, examine the changes and conditions of the garden, and to establish basic data on the components of the forest in the future. In addition, it was extended to the Gongampungbyeog Cliff, the influence area of the Geoyeonjeongwonlim, and the results of the study were as follows; First, Based on the recitation of "Seonyu pungryu(仙遊風流)" in the "Cheongsuheon-yugo(聽水軒遺稿),", Dongchangcheon Stream and Gongampungbyeog(孔巖楓壁) were influenced by the outer gardens of the Georyeonjeongwonrim. Second, Small pavilion was built and arranged under the rock of Byeongam(Byeongpungbawi) in the management history of Geoyeonjeong Pavilion. The records show that Cheongsuheon used the Geoyeonjeong Pavilion as the original forest and even recognized Oewon, which is a scenic influence, as the Gongampungbyeog Cliff. Third, Many of the poems related to Gongam were recognized as Seunggyeong, which represents the Unmun area, and the eight scenery of Cheongdo and Unmungugok were established here as proof that Gongampungbyeog Cliff was very faithful to the traditional Seunggyeong aspect of Gongampungbyeog Cliff, and the crystalline structure of the location was implied as an external source of Geoyeonjeongwonlim. Fourth, The lower part of Dongchangcheon Stream, which stretches from Geoyeonjeongwonrim to Gongam, is filled with attractions consisting of cancerous areas such as Punghodae, Moseongam, Buangdae, Gokcheondae, Saganjeong, Hakgadae, and Hyeongjeam, which provide a clearer picture of the space and landscape of the Geyeonjeongwonrim Outer Garden. Fifth, The expression "dragging water, spilling it into the courtyard, and sending it back to the downtown of the field" of the Cheongsuheon-yugo suggests that the site of Geoyeonjeong Pavilion was originally a prevention. It is also inferred that Cheng Shu-heon also wanted to respect runners and pursue natural views like runners. Sixth, The record of planting a description of spring water and willow trees in "Geoyeonjeong Manyeong(居然亭晩影)」" and "Sanggukseol(霜菊說)」" suggests that the chrysanthemum was planted and planted, and that the chrysanthemum was used to describe the Osanggojeol(傲霜孤節), which means that he would not yield and keep his incision alone despite severe frost. Seventh, It is believed that the writing was written by Cheongsuheon in 1844 during the period of the creation of the Wonrim. The rock letters on the floor of Geoyeonjeong suggest the names of the receiving and the winning prizes. Most of the passages are based on nuclear power plants, including Muidogyo of the Zhuzi, and most of them incorporate the virtues of the Gunja and the natural views of the Eunja. In addition, the rock writing 'Gyeong(敬)' or 'Uidang(義堂)' is a substitute for special worship objects or introspection, adding to the significance and scenic properties of the Georyeon Garden Forest.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.

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