• Journal of Internet of Things and Convergence
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• v.9 no.1
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• pp.89-95
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• 2023

In January 2007, the Remains Excavation and Investigation Team of the Ministry of National Defense was established, and full-scale excavation of remains was promoted. Currently, the scope of the excavation is being expanded to Baekma Hill within the DMZ, where fierce battles were fought during the Korean War. Now, many remains and remains are being excavated in Baekma hill. Most are in damaged condition. Therefore, in this study, the original form of the excavated remains was restored using 3D scanning and 3D modeling. This digital restoration method can be an alternative to compensate for the disadvantages of the manual method. Currently, various digital restorations using 3D technology are active in the field of cultural heritage. Digitally restored materials can be used as basic data for digital heritage. Based on this, various contents related to excavation of remains and patriots and veterans can be developed. Furthermore, if digital human restoration is made based on the excavated remains, it will be possible to reproduce the appearance of the dead.

• Journal of Popular Narrative
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• v.25 no.3
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• pp.267-302
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• 2019

Oral literature can largely be categorized into myth, legend, and folktales, which are stories orally transmitted from the prehistoric times. The purpose of this study is to compare the discourse on the oral literature of the East and the West from a cultural studies viewpoint by focusing on its "symbolic systems," particularly "figures of speech," or "tropic traits", in order to utilize this oral literature as a resource in the study of Northeast Asian culture. Undergoing modernization, the symbolic meaning of oral literature has been demythologized both in the West and in Northeast Asia. Of course, oral literature, verbally transmitted over a long period of time, has naturally been changed over time and even "contaminated" in a sense by losing its original archaic archetype while it was textualized with letters during the early period of the modernization process. Nevertheless, the principle of "resemblance" and "similarity" between nature/universe and human/humanity, which has been stripped away in modernity, can still be found in oral literature with its mythic power. For this reason, the study of oral literature in the West has attempted to restore the lost magical power within it, particularly in myth. As such, this study delves into the symbolism of the mythic thought of Northeast Asian countries, namely Korea, China, and Japan, which has been lost in the course of their compressed modernization, in relation to the tropic figures of their oral literatures.

• (The) Research of the performance art and culture
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• no.19
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• pp.281-315
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• 2009

Korean traditional music has been a process art which has been changed and re-created by musicians to mirror the musical aesthetics of contemporary people. Form court music, which has tried to keep the "authentic" form as much as possible, to folk music, which is closely associated to the people's life style, traditional music has expressed the life of the Korean people. From the early 20th century, traditional music faced a totally new music culture due to the Japanese annexation and rapid westernization. A new music network was established by modern theater and broadcast system. Many gayageum (12-stringed zither) masters were able to develop their own music in this new music culture. Female musicians came to exist because of a new music education system, called gwonbeon (school for female entertainers). Due to the rapid westernization, traditional music was becoming 'extinct'. The government's new system of Intangible Cultural Heritage tried to preserve traditional culture. Traditional music came to revive but became fossilized in order to preserve the 'archetype'. The so-called Living Human Treasures took power and became a social problem. The modern school education system was one of major factors for promotion of traditional music. However, it became one of main reasons for musicians to lose their musical creativity. Today, many performers and composers try to make a new composition and renovated musical instruments to suit the contemporary musical aesthetics.

• Sim-seong Yeon-gu
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• v.38 no.2
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• pp.239-268
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• 2023

Humanity has faced destruction(chaos) due to catastrophes (Covid-19, war, earthquake) and awaits a new restoration. For civilizations and individuals, creation or creativity is essential to psychic development. Creativity is the driving force that renews an individual when a new stance and attitude of consciousness or a new adaptation to reality is desperately needed in the depth of the human mind. This article is the result of an exploration of the nature and characteristics of creativity presented by a series of four dreams. First, the definition and form of creativity were explored in the context of religion, mythology, and history of Eastern and Western. While Western mythology refers to creation or creativity originating from God, ancient China viewed creativity as expressed through the interaction of yin and yang, the movement of Tao. In East and West, the form of creation is divided into creation from nothing, creation from matter, and creation through dissolution from the matrix, which psychologically suggests that creativity or creation originates from the unconscious, the seedbed of infinite potential and creative power. Next, with insights from the second dream, the characteristics of creativity were discussed. Creativity occurs through transcendent function and 'going beyond the frame of reference,' that is, 'transgressivity.' Third, the nature of creativity was explored as the creativity of the unconscious aims for regeneration and drives the renewal of Self archetypal images within the collective and individuals. Ultimately, the creativity of the unconscious is the goal of the whole psyche and aims for individuation to become the whole. Realizing the creativity of the unconscious is the fate of humans as the second creator.

• Sim-seong Yeon-gu
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• v.26 no.1
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• pp.1-35
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• 2011

The number of Frida Kahlo's works is 143, 55 of which are her own portraits. She spent a great deal of time on the production of her works, a large portion of which is taken up by her portraits. Art and creation by artist are the expressive process of artist's unconsciousness. Certain works express personal unconsciousness and collective, archetypal unconsciousness. These works evoke certain impressive image or unknown emotion in their mind impulsively. Artist could talk with their own work in this process. The producted symbolic images want to seek harmony with the artist's consciousness. This study has examined, from the viewpoint of analytical psychology, the psychological changes of Frida Kahlo by way of interpreting 4 of her own realistic portraits. These particular 4 works were finished in the most critical life time of Frida Kalho. We tried to find out what the purpose of her work would be. From the examination the following characteristics were gound. 1) Her portraits are not only concerned with her personal life and personal unconscious, but they also contain elements of the collective unconscious. 2) She experienced a psychological healing for herself in the process of transforming shocking events into painful portraits. 3) Her self portraits are the expression of the creative transformation she underwent.

• Sim-seong Yeon-gu
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• v.38 no.1
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• pp.1-44
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• 2023

Hexagram Bi (比 ䷇ 8) is one of the hexagrams comprised of one-unbroken line and five-broken lines. The hexagrams of one-unbroken and five-broken lines symbolize the relationship and dynamics between one yang-consciousness and the five-yin unconsciousness. The hexagram of one-unbroken line and five-broken lines has six different images depending on the position of the one unbroken line from the beginning line to the top line. In terms of psychology, this means that the position change of one yang line in relation to five yin lines may symbolize the function of consciousness which clarifies and determines the content of the psyche. In addition, the flow of psychic energy can be examined through the process of one unbroken line's movement. In other words, the psychic contents of the beginning line of hexagram Bok (復 ䷗ 24), which is the beginning of the hexagram of one-unbroken line and five-broken lines, proceed sequentially, and then arrive at the process of the last sixth, hexagram Bak (剝 ䷖ 23) through the fifth, the hexagram Bi (8). That is, it can be said that the content of the hexagram and the line determined according to the position of one unbroken line show a certain psychic flow. As a result, the first hexagram Bok (復 ䷗ 24), after recovering and starting newly, means the beginning of consciousness. After that the process of proceeding with the second, third, and fourth lines represents the flow of consciousness. And in the fifth place, the fifth line of hexagram Bi, it reaches its peak and is placed in the optimal state of consciousness because of its right and centered position at this hexagram Bi. Like nature, the psyche gradually enters the path of decline from the highest state, which leads to the last sixth, the top line of hexagram Bak. However, the top line of the hexagram Bak, where everything falls off, contains the content of starting again in its top line. It is the beginning line of hexagram Bok to inherit this. This means the circumambulation of the psyche that changes from a psychologically difficult state of depression to a stage of recovery. There is a stage that must be passed in this circulation process, and that is the hexagram Gon (坤 ䷁ 2). October(tenth month)'s hexagram Gon is placed between hexagram Bak, the ninth month of the lunar calendar, and hexagram Bok, the eleventh month of the lunar calendar. This represents that the flow of recovery must go through a maternal process of hexagram Gon. The retreat to the psychological uterus is inevitable in regenerating the psyche. This process flows from the hexagram Bak and through hexagram Gon to the hexagram Bok. At this situation the hexagram Gon acts the absolutely necessary role. In addition, the main body of the hexagrams of one-unbroken and five-broken lines, including the Bi hexagram, is also the Gon hexagram composed of six-broken lines. In other words, all six hexagrams of one-unbroken and five-broken lines have a certain relationship with the Gon hexagram, and it would be meaningful to look at the correlation between the unbroken lines of the hexagrams of one-unbroken and five-broken lines and the corresponding broken lines of the hexagram Gon. This can be said to be the dynamics of the maternal unconscious connected to the state of consciousness in six forms. Therefore, each hexagram of one-unbroken and five-broken lines symbolizes the expression of the integration the mother archetype with the consciousness. Revealing this well is the meaning of the hexagram of one-unbroken and five-broken lines. Its hexagram image consists of a combination of Gon (☷), which symbolizes the mother, and the thunder (☳) the eldest son, the water (☵) the middle son and the mountain (☶) the third son. As a result, the hexagram Bok (復 ䷗ 24), Sa (師 ䷆ 7), Gyeom (謙 ䷠ 15), Ye (豫 ䷏ 16), Bi (比 ䷇ 8) and Bak (剝 ䷖ 23) are sequentially created in the order of the unbroken line. This is symbolically the evolutionary process of consciousness. In this way, the hexagrams of one-unbroken and five-broken lines, which mean the conjunction of mother and son, represent the advancing relationship between the maternal unconscious and consciousness. In addition, the relationship with the mother according to the position of the son is related to the dynamics of mother archetype to the attitude of consciousness. The psychological meaning can be deduced from the flow of six lines of hexagrams of one-unbroken and five-broken lines. And the state in which the activation of the consciousness is at its peak is the fifth line of the hexagram Bi, and comparing it with the contents of the corresponding fifth line of hexagram Gon not only can find the state and meaning of the conjunction of consciousness and the maternal unconscious, but the entire flow can be compared to the individuation process.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.31 no.3
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• pp.95-105
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• 2013

This study on circular identifying purposes was performed of Youngbeokji space located in Seongnagwon(Scenic Sites No.35). Through the data acquisition of 3D high precision, such as the surrounding terrain of the Youngbeokji. The results of this study is summarized like the following. First, the purpose of the stone structures and structure within the Youngbeokji search is an important clue to find that earlier era will be a prototype. 3D scan method of enforcement is searching the whole structure, including the surrounding terrain and having the easy way. Second, the measurement results are as follows. Department of bedrock surveyed from South to North was measured by 7,665mm. From East to West was measured at 7,326mm. The size of the stone structures, $1,665mm{\times}1,721mm$ in the form of a square. Its interior has a diameter of 1, 664mm of hemispherical form. In the lower portion of the rock masses in the South to the North, has fallen out of the $1,006mm{\times}328mm$ scale traces were discovered. Third, the Youngbeokji recorded in the internal terrain Multiresolution approach. After working with the scanner and scan using the scan data, broadband, to merge. Polygon Data conversion to process was conducted and mash as fine scan data are converted to process data. High resolution photos obtained through the creation of 3D terrain data overlap and the final result. Fourthly, as a result of this action, stone structure West of the waterway back outgoing times oil was confirmed. Bangjiwondo is estimated to be seokji of structure hydroponic facility confirmed will artificially carved in the bedrock. As a result of this and the previous situation of the 1960s could compare data was created. This study provides 3D precision ordnance through the acquisition of the data. Excavations at the circle was able to preserve in perpetuity as digital data. In the future, this data is welcome to take a wide variety of professionals. This is the purpose of this is to establish foundations and conservation management measures will be used. In addition, The new ease of how future research and 3D scan unveiled in the garden has been used in the study expect.

• Korean Journal of Psychosomatic Medicine
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• v.25 no.1
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• pp.73-85
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• 2017

Objectives : In this study I made investigations how 'strange hunger' and 'compulsive overeating' threatening the ego could be resolved and healed. And I aim to present a healing model of psychotherapy and analysis as one of methods of treatment for 'eating disorder'. Methods : The analysands of this study were outpatients who visited the department of psychiatry of Yong-In Mental Hospital from March 2008 to February 2017 with 'hunger' and 'compulsive overeating' as their chief complaints. This study is based on the detailed records of the process of analysis including dreams and visions. Results : 1) Throughout the process of analysis that explore both consciousness and unconsciousness(dream, vision), hunger and compulsive overeating is improved and healed in all analysands. 2) The Imago of 'Snake' appeared in dreams and visions of all analysands. 3) By suffering impulse rather than acting it out, impulse transformes itself into 'Imago'. As impulse transforms into 'Imago' and reveals the 'meaning' of it, ego-threatening power of impulse weakens and mood is calmed. And as a result, synthesis of consciousness and unconsciousness and creative transformation of personality can be possible. Conclusions : In some people, 'hunger' and 'compulsive overeating' are 'creative impulses' that aim 'Self-realization' which can be fruited as creative transformation of personality and as creative transformation in the relation with the world. 'Creative impulses', which often can be experienced as instinctive impulse or emotional suffering unless ego realizes the meaning, reveal the meaning in dreams or visions through 'Imago' and 'Symbol'.

• Journal of Astronomy and Space Sciences
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• v.26 no.4
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• pp.603-620
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• 2009

New Pochonka published in the eighteenth century of the Choson dynasty was composed of star-charts based on the new observations made by Jesuits in China and songs corrected a little bit from previous version of Pochonka. The asterisms in the previous Pochonka are listed in the same order to that in the Song dynasty's literature; while the asterisms in the new Pochonka are listed in accordance with Pu-tien-ko published in China after the Ming dynasty. The Chinese-style twelve-equatorial-section system is adopted in the new Pochonka, while in its song is adopted the zodiac system, which can be seen in the star-charts of previous version of Pochonka. The asterisms belonging to three or four neighboring lunar-mansions are drawn in one chart. Each chart covers asterisms not belonging to a certain range of right ascension, but to a certain lunar mansion. We estimate the forming era of the new Pochonka from the following facts; that the Ling-Tai-I-Hsiang-Chih was used to make charts and footnotes whose archetype can be found in the Chinese literature around A.D. 1700, that these Chinese books were imported into Choson in A.D. 1709, that the naming taboo to the emperor Khang-Hsi was used, that the order of Shen-Hsiu (參宿) was transposed with Tshui-Hsiu (자宿), and that the new Pochonka was substituted for the old version when the rules of Royal Astronomical Bureau was reformed in A.D. 1791. In conclusion, the parent sources of the charts and footnotes of the new Pochonka might be imported from the Ching dynasty around 1709 A.D. to form the new Pochonka between A.D. 1709 and A.D. 1791, and finally to be published in A.D. 1792. We discuss the possible future works to make a firm conclusion.

• (The)Study of the Eastern Classic
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• no.68
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• pp.145-171
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• 2017

This study aims to clarify the meaning of the Anapji which was one of the scenic places of historical interest during Silla Dynasty and of the Anapbupyeong(雁鴨浮萍) which was one of the greatest seven miracles (Dong-do-chil-gue(東都七怪) through appearance of the Anapji in poems. Anapji lies its original meanings on Anhaji(安夏池) and then it was shortened to Anji(雁池), apji(鴨池) while Dongho(東湖) has also been called since it is located in the South of Gyeongju. As of July 2011, the Ministry of Culture officially renamed Anapji and Imhaejeon Hall Site(臨海殿址) as the palace of Crown Prince-Gyonegju Donggung(慶州 東宮) and Wolji(月池) (Historical Site No. 18) and Wolji became the current name. While pond was made during Munmu of Silla, the name Anapji did not exist. Kim Si-Seup (1465~1471) in the early Chosun period referred to the pond as Anhaji(安夏池) and its name started being called as Anapji in the Geography of Korea (Sinjeung dongguk yeoji seungnam,(新增東國輿地勝覽)(Jungjong 25, 1530). Though modern scholar states that it was being called Anapji since there are always many ducks and wild geese in the pond, they fails to present the literature evidences. The author found the line in the poem -Anapji composed by writer Kim Chul Woo, which means that a wild duck and water bird get in and off the pond on their own and the record saying which means Dong-ho(東湖) from the phrase of Dongho-saw-sar-gi(東湖書社記) of Lee Su In(李樹仁)(1739-1822)-Confucian Scholar of Gyeongju was created due to the fact that many wild geese and ducks are flying over. Based on the facts foresaid, the literature evidences for the name of Anapji are presented in the paper. Anapji is a combined word between the Anapbupyeong(雁鴨浮萍) which is a flooding weed and Dong-do-chil-gue(東都七怪). Dong-do-chil-gue is an ancient form of Modern Eight Scenic Views. Eight Scenic Views -Gyeongju Parlgyong is just well-known as scenic places without grotesque elements Dong-do-chil-gue had before. However, the author also found the passage of Ilseongnok: Records of Daily Reflections saying that Anapji has a clod that is as wide as rock(盤石) and the clod also has moneywort on, which are undulating in the wind and clarified how the Anapbupyeong became one of the one of the greatest-seven miracles Dong-do-chil-gue and why the Anapbupyeong frequently appears in the poems of many writers.