• Korean Association of Arts Management
• /
• no.60
• /
• pp.121-153
• /
• 2021

The purpose of this study is to empirically clarify the relationship between the aesthetic experience of visitors and the effect of online exhibitions at museums on the degree of viewing an offline exhibition. For this reason, the attributes of online exhibitions are composed of accessibility, interaction, informativeness, playfulness, etc., and the aesthetic experience is composed of four factors: emotional, communicative, cognitive, and perceptual areas. A survey was conducted to analyze the effect on viewing intention. The results of multiple regression analysis of the questionnaire results revealed that first, the online exhibition service had a partially significant positive(+) effect on the aesthetic experience. It was analyzed that informativity had the greatest effect on the emotional domain of aesthetic experience, playfulness had the greatest impact on the communication and perceptual domains, and access had the greatest impact on the cognitive domain. Second, it was found that online exhibitions had a partially significant positive (+) effect on offline exhibition viewing intention in the order of playfulness, interactivity, and informativity. Third, it was found that aesthetic experiences had a significant positive (+) effect on offline exhibition viewing intention in the order of cognitive, emotional, communication, and perception. In addition, it was confirmed that the aesthetic experience partially mediated the intention to view online and offline exhibitions. We hope that this study will serve as an opportunity to spark academic discussion along with practical implications for inducing online exhibition users to offline exhibitions.

• Cross-Cultural Studies
• /
• v.44
• /
• pp.411-430
• /
• 2016

One of central issues in the Literature and Science discourses during the Victorian era is the relation of physiology to psychology. Many thinkers tackle the question of whether or not psychic phenomena can be reducible to their physiological bases. For instance, Victorian physiologist William Benjamin Carpenter claims that there should be a boundary between physiological and psychological qualities. Yet, his contemporary writer Grant Allen contends for the reduction of psychology into physiology. In the essay, I discuss Grant Allen's work Physiological Aesthetics (1877) so as to eventually problematize his physiological reductionism. I especially highlight the paradox of his physiological aesthetics. In order to clarify my argument, I introduce two concepts: evolutionary aesthetics and physiological reductionism. On the one hand, Allen argues for the development of aesthetic appreciation. The gradual evolution from gaudy to serene colors, for instance, reflects the fine differentiation of sensory organs. He believes that the existence of varied aesthetic pleasures corresponds to the evolution of sensory nerve structures. Nonetheless, Allen ironically gives more weight to the commonality of aesthetic experiences than to this teleological ordering of aesthetic experiences. He argues that there is no fundamental difference among humans in terms of their aesthetic assessments. Furthermore, there is even no essential distinction among plants, animals, and humans in light of their aesthetic appraisals, he states firmly. Although he asserts the gradual advance of aesthetic feelings caused by the intricacy of nervous systems, he simultaneously trivializes the evolution of aesthetic appraisal. In the essay, I highlight this paradox in Allen's physiological aesthetics. It should be underscored, lamentably enough, that Allen seeks biological purity by erasing fine lines among physiology, psychology, and sociality. He estranges aesthetic experiences from subjective variations and their socio-cultural contexts. He makes great efforts to eliminate individual differences and socio-cultural specificities in order to extremely biologize aesthetic experiences. Hence, Allen's physiological aesthetics is marked as the politics of physiological purification.

• Journal of the Daesoon Academy of Sciences
• /
• v.37
• /
• pp.191-227
• /
• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Proceedings of the Korea Society of Design Studies Conference
• /
• 2004.10a
• /
• pp.40-41
• /
• 2004

• Archives of Plastic Surgery
• /
• v.41 no.6
• /
• pp.773.2-774
• /
• 2014

• Archives of Plastic Surgery
• /
• v.41 no.6
• /
• pp.790-792
• /
• 2014

• Proceedings of the Korean Society of Precision Engineering Conference
• /
• 1997.04a
• /
• pp.14-19
• /
• 1997

Emotional intelligence and aesthetic aspects of traditional Korean music, Kuk Ak, are investigated in terms of fractal relationship. The exploration of Kuk Ak in the view of an intelligence paradigm will restore the balanced sense of art and science which seeks happiness in life.

• Proceedings of the Korea Society of Design Studies Conference
• /
• 2001.10a
• /
• pp.27.2-27
• /
• 2001

• Proceedings of the Korea Society of Design Studies Conference
• /
• 2005.10a
• /
• pp.106-107
• /
• 2005

• Archives of Plastic Surgery
• /
• v.47 no.3
• /
• pp.282-286
• /
• 2020