• 미술이론과 현장
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• 제3호
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• pp.155-172
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• 2005

Kim Whan-ki is an unusual instance in Korean modern artists, who payed attention to emotional and expressive effects of colors. The color of Whan-ki's paintings have been recognized as linked with 'blue' in spite that he used colors within the category of 'Colors of Five Directions(五方色)', which are traditional oriental colors composed of red, lue, yellow, white, green and black. Kim Whan-ki unearthed upon similarity of Five Directions Colors to the three(five) primary colors which modern abstract painter like Mondrian layed down. Whan-ki switched the five directions colors to modern ones. Kim Whan-ki's dot painting in which pure and watery color is sucked in ground is modernistic adaptation from ink painting. He packs a dot with sky and earth, moon and stars, forest and tree, birds and flowers, friends at his hometown, wind, sound and so on. Putting tens of thousands of these shapes and colors into a dot is modernistic version from ink painting. In that point there is a possibility to say that 'dark blue' of the dot painting is 'Hyun-saec(玄色)'. Eventually we can make sure that Kim Whan-ki's view of Art originated in oriental philosophy and beauty.

• 디자인학연구
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• 제11권1호
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• pp.131-142
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• 1998

20세기 초반기에 왕성한 작품활동을 하여왔던 구수타브 클림트는 새로운 시대에 걸맞는 새로운 정신을 발휘하여 새로운 조형성을 추구하며 총체적인 개념으로 작품활동을 전개하였다. 클림트는 그의 작품을 통해 심미적인 요소를 추구하고자 하였으며 인간을 대우주안의 소우주로서 표출하였고, 우주만물의 생성과 죽음의 과정을 여성을 매개체로 표현하였다. 클림트의 패턴은 원, 삼각형, 그리고 나선형으로 나타난다. 원은 우주, 여성을 상징하고, 삼각형은 인간을 상징하며, 사각형은 지구와 남성을 상징한다. 나선형은 돌고 도는, 끌고 당기는 우주의 힘을 상징한다. 클림트는 음과 양, 곡선과 직선, 난색과 한색의 대비를 통하여 그의 상징성을 더욱 강화시켰다. 패턴과 색상의 사용법을 통하여 그의 우주관을 상징적으로 표현하였던 클림트의 작품은 이차원적인 성격을 매우 강하게 나타낸다. 상징성을 표출하기 위하여 장식적인 패턴의 정교함을 보여주었던 클림트의 작품은 패턴디자인에 자주 응용되어 오고 있다. 그의 작품은 홈 퍼니싱 용도와 어패럴 용도의 텍 스타일 디자인으로 응용되어 왔으며, 스테인드 글래스와 타일로 제작되어 실내를 장식하며 포스터나 악세사리 용품에 응용되어 대중들의 삶에 깊이 침투되어 왔다. 이러한 디자인들은 클림트의 패턴들의 특성을 살리면서 각 디자인용도에 부합되게 레이아웃과 기법을 달리하는 방법에서부터 클림트의 작품을 전반적으로 소화시켜 그 느낌을 간결히 추상화하여 표출하는 방법에 이르기까지 클림트의 작품이 다양하게 해석되어 응용되어 오고 있다. 본 논문은 클림트 작품에 나타난 패턴들을 연구함으로 패턴디자인의 새로운 창의적인 방향을 제시하고자 한다.

• 한국지역지리학회지
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• 제22권1호
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• pp.151-167
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• 2016

사회과학계에서 '산(山)'은 환경 및 생태와 주로 연관되어 사회와 문화의 외부에 존재하는 객관적인 '자연'의 일부로 여겨져 왔다. 그러나 국토의 대부분이 산지로 이루어진 한반도에서 산은 자연과 사회집단이 교류하면서 형성하는 '사회적 자연'이며 이러한 산지들로의 여행은 한국인들에게 있어 자연의 사회화 및 문화화 과정으로 이해할 수 있다. 이러한 맥락에서 이 글은 여러 명산들 가운데 왜 금강산은 유독 '가장 아름다운 산'으로 전승되어 왔으며 수많은 예술창작의 원천이 되어 왔는가? 에 관한 의문에서 출발하여, 조선시대 금강산의 여행 지리를 검토한다. 구체적으로 한국인의 자연과 인간과의 관계, 그리고 가장 아름다운 산으로서 금강산이 지닌 장소신화에 관하여 고찰하고자 하였다. 조선시대의 금강산 여정은 당시의 교통 여건에서 한계에 달하는 체력소모와 장기간의 불편 및 위험에의 끊임없는 노출을 감수하는 것이었다. 그렇게 도착하여 극적으로 경험하게 되는 금강산의 경관은 더욱 더 아름답고 신비롭게 기억되었다. 금강산 여행을 필생의 소망으로 여기고 성취하려던 이유는, 선대 여행자들의 기록과 예술작품을 통해 금강산은 당시 최고의 '여행 로망지'로 알려졌기 때문이며, 따라서 그토록 아름답다고 알려진 금강산을 직접 경험하는 것이 순수한 동기였다. 그러나 이러한 소망의 실천은 개인의 미적 향유와 즐거움에 머무는 것이 아니라, 자연감상을 도덕적 책무 및 학문적 이상을 실천하는 일과 동일시하는 유교적 자연관에서 비롯된 것이기도 했다. 한편, 금강산 여행자들은 각종 기행문학과 회화 등 예술작품으로 금강산 여행을 재현하여 기억하였는데, 이 또한 개인적 차원의 문화예술 행위를 넘어서서 가보지 못한 사람들과 후대인들을 적극적으로 고려하는, 즉 여행 경험의 적극적인 사회적 기록이자 문화정치적 재현의 과정이었다. 이는 금강산 여정의 종료가 결코 여행의 끝이 아니었음을 의미하며, 여행의 기억과 재현을 통해 상상의 지리로 새롭게 재생산되어, 오늘날까지 많은 이들이 인정하는 금강산이 한반도에서 가장 아름다운 산이라는 독보적인 장소신화를 형성하는 기반을 제공하였다.

• 조형예술학연구
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• 제6권
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• pp.119-139
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• 2004

The intention of the research is to look into the form reflecting the spiritual image due to Oriental aesthetic from a realistic point of view. In this regard, I will pay attention to examining the process from figurative perspectives, in which painting image by subject acquires the beauty of form. Of the main subjection this paper, figure is an image itself appearing in painting. At this point, I will attempt to show how the meaning and value of image have been interpreted and judged on the aesthetic standard in Oriental painting in particular. For this process, I generalize the conception of the image as 'figure' and through this I will reconsider the standard of understanding and the value of perception regarding painting images on the method which are more applicable to the expressions of Oriental painting. The reason why I try to find out the true nature of images in Oriental painting from a figurative viewpoint is to convert a conventional sense of value which recognizes the images of Oriental painting only as results of idealism, into more practical field. If the true nature of Oriental painting is fixed and restricted to natures of idealism, any productive development and any changes in form for future couldn't be expected at all. In fact, what the ideological and aesthetic values of art suggest is clearly a proof of real art form. However, it is not a hard thing to prospect that only a superficial idealism will be ceaselessly produced, while the practical study about aesthetic values, meaningful results of painting expressions, is totally ignored, if ideology itself is used as criteria to judge the identity of it or if only the idealistic aesthetic values are emphasized while any clue to show a real existence of oriental paintings is not certain. Actually, nobody can deny the fact that interests about real natures regarding art expressions have been relatively ignored while armed with mental ideology for esthetic view of oriental painting in traditionalism Therefore, it is clear that 'spiritual status' itself can generate any form. Traditionally, in the Orient, the standard of judging a real value of things, which put a focus on a spiritual view of value rather than on a materialistic view of it, has been vaguely positioned the identity of images in painting As a result, the aesthetic convention has finally committed to an error that for images of oriental painting, ideological criteria like so called spiritualism are applied as a judging way, and esthetic meanings and values of real painting are considered as strategic results and spiritual intentions.

• 만화애니메이션 연구
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• 통권15호
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• pp.151-164
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• 2009

민화(民畵)에 대한 논의는 지금까지 여러 방향으로 지속되어왔다. 회화 작가들에 의해 응용되며, 또한 디자인의 기본 자료로 활용되기도 한다. 이는 대부분 '한국의 미'라는 관점에서 용인되어 시도되는 것들이다. 그만큼 민화는 한국의 대중적인 회화를 상징하고 잊혔던 정신의 한 면으로 통용되는 것이다. 그러나 많은 활용에도 불구하고 민화의 뚜렷한 독창성에 비해 명맥만 유지하는 현상이다. 만화의 특성과 많은 공통점이 있음에도 불구하고 과감한 만화의 시도는 보이지 않는다. 따라서 과장과 생략, 풍자와 시사성, 대중적인 그림화법, 희화적 요소, 이상향의 세계표현, 작가마다의 다른 이해에 의한 화법 등 민화의 특징에서 독창적인 그림을 분류하고 연구하여 만화적인 화법에 적극 활용할 수 있는 계기가 되고자 한다. 민화의 유형은 대부분 그림 내용으로 분류한다. 그러나 이 논문의 연구 목적이 민화 속에 만화적인 요소를 찾아내는 것이므로 동물, 식물, 인물, 곤충, 어류, 조류, 자연현상 등 그린 대상으로 크게 묶어 분석하였다. 이러한 분류는 대상의 캐릭터화에 대한 접근이 용이한 장점이 있으며 적극적인 접근을 유도하기 위한 것이다.

• 한국의상디자인학회지
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• 제13권1호
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• pp.113-123
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• 2011

The purposes of this study were to re-interpret the Traditional Korean Painting of Flower and Bird Patterns from a modern point of view and use them in apparel textile design. A literature review of the Traditional Korean Painting of Flower and Bird Patterns was made first, and then, through manual and Photoshop workings, two apparel textile designs were suggested. The results were as follows. First, Traditional Korean Paintings of Birds and Flowers are covered not only by decorative beauty but also by the common pure hope and ideology of loving and adoring nature, which is inherent in the symbolism and racial characteristics and high aesthetic sense appeared by ancestors' life feeling. The meaning that is symbolized by each subject matter appearing in the Transcontinental Painting of Bird and Flower is important, but the ancestors' deeper and affectionate desire is shown in the harmony and happy aspect of a picture where more than two subject matters appear, such as Song Hak do where pine is with crane, cockscomb with chicken, bamboo with beacon fire, or a couple of them with flower. Second, two kinds of textile designs were suggested. The motif of work 1 targeted professional women of activity and individuality in their late 30s to early 40s. The lotus blossom pattern was selected to present its concept, "Chic Elegance." The motif of work 2 targeted intelligent women in their mid 40s, and the peony blossom was selected to present its concept, "Romantic Elegance."

• 복식
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• 제61권1호
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• pp.94-108
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• 2011

The goal of this dissertation is to analyze various Romantic styles appearing in modem fashion based upon the 'Difference' theory developed by Michel Foucault. The characteristics that represent 'difference' in change of dress style are absence and resemblance. They are derived from the Foucault's interpretations of 'difference' represented in the paintings by Vel$\acute{a}$zquez and Magritte. The formative characteristics of the Romantic style dress in the 19th century are suppression of body, fixed form, volume, and ornamentation. And the aesthetic values of that are subordination, sensuality, and maternity. The formative characteristics of the Romantic style that have appeared since 1980s is analyzed according to absence and resemblance. The results are as follows: first, absence in fashion means that body is more emphasized than dress represented by omitting part or the entire of dress or using the transparent materials. In modem fashion, absence also frees the body from dress and creates ambiguity of boundaries between body and dress. Another characteristic of the absence is lessening the volume, which means the size of dress remains still big but the weight is lightened. Second, resemblance means the formative similarities between the Romantic style of the $19^{th}$ century's and that of modem fashion created through using modem technology and materials. The characteristics of the resemblance are the fixed form, lessening of volume of the dress and ornamentation. Feminine beauty inherent in the original, such as subordination, sensuality, and maternity, looses its symbolic meaning and what is created is a new combination of images and signifiant that contain no or uncertain meanings. Thus totally new and different Romantic style is created. The Romantic style in modem fashion changed into the appropriate style to the modem society under various conditions such as designer's will, postmodernism, changes of femininity and technology.

• 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.

• The International Journal of Costume Culture
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• 제3권3호
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• pp.212-222
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• 2000

This study intends to observe how the essential elements of art have changed Human's sense of beauty extending over the whole lives as well as fashion through the investigation of Light and Rays which have played a important role in giving birthe to the new trend of art within the upheaval age of various cultures. The peculiarities of which Futurism of Italy and Rayonism of Russia including Impressionism have a great role in giving birth to a new trend of art by means of the development of science technology are like these. Impressionists looked for the origin of the subtle harmony in nature within changes of sun-rays. The special feature of Impressionism paintings was to express the line of vision diversely according to changes of light rather than to focus on the line of vision with clear outlines. Henceforth, Neo-Impressionism which developed Impressionism more systematically leaded changes of Light and Rays more systematically and scientifically and maintained Divisionnisme techniques which extends to lead towards color and light through dividing and juxtaposing color. In the early 20th century Futurists tried to express dynamism through the interpenetration of light and revive color and light through the division techniques of color and persist an artificial light like eletricity rather than a natural light. Rayonism of Russia which was ifluenced from Impressionism and Futurism maintained intersection of reflecting rays which emerges from an object of things more deeply. This pursuit of light and rays also light and rays also appears as it is in modern fashion. First, it is the fashion which applied sun-rays persisted by Impressionists and expressed colors which show differently according to direction of light. Second, it is the fashion design which re-analyzed what Futurists expressed artificial light and rays. Third, it is the design which expressed Divisionnisme theory persisted by Impressionists and Futurists into fashion as it is and was made of being divided the form of glittering light into small dots. Fourth, it is the fashion design which applied Rayonists'work which applied intersection of reflected rays. Like this, it is aproved that the pursuit of light and rays expresses as it is in modern fashion of the 21st.

• 미술이론과 현장
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• 제13호
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• pp.133-156
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• 2012

This paper briefly charts the history of excrement as part of the late 20th-century art and explores ways in which excrement functions in the realms of 'High' art. From Piero Manzoni's to David Hammons' performance , excrement has taken a small yet distinctively important part in the development of contemporary art. In an attempt to challenge the hegemony of 'high' art, on the one hand, and resist the commercialization and fetishization of art, on the other, Manzoni allegedly offered his own "shit" preserved in a tin can and sold it at the price of gold of the same weight. Andy Warhol took the legendary Abstract-Expressionist painter Jackson Pollock as the object of parody, simulating Pollock's dripping action by pissing onto the canvas that had been primed with copper-based paint. Warhol's urination produced splashes and stains of iridescent colors just as the patterns on ordinary abstract paintings. In contrast to Pollock's masculine action, Warhol's pissing alludes to the artist's homosexuality. Excrements in art also provoked controversies, debates, and even acts of vandalism against the artworks. The works of Andres Serrano and Chris Ofili infuriated many Christians for the blasphemous use of excrement with religious icons. Politicians engaged in the heated debates on the use of public and national funds in support of some of the 'politically incorrect' contemporary art. In the midst of media sensation and criticisms, these works challenged the conventional understanding of artistic beauty. The preexisting artworks were also targeted. African-american artist Hammons assumed the role of spectator in by urinating on Richard Serra's sculpture in the street of New York City. It was an act condemnation levelled at the racist pattern of the way in which large portions of funds and commisions of "public" art tended to promote established 'white' artists, whose work or creative process often failed to reflect the actual public. The use of excrement in art is not unusual in contemporary art practices. With its subversive power, excrement plays an important critical roles in the shaping of contemporary art.