• Journal of the Korea Convergence Society
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• v.13 no.4
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• pp.227-232
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• 2022

This thesis studies and analyzes the performative expression and meaning of ceramic performance art in the diversifying contemporary ceramic art. Therefore, after analyzing the ceramic performance works of Miquel Barcelό, Josef Nadj, Kang-hyo Lee, Teri Frame, and J. J. McCracken, I tried to find out the performativity and effectiveness of the performance. As a result of the study, the ceramic performance shows the expandability beyond the expression form and production process shown in general ceramic artworks through physical actions using clay. In addition, the real-time performance of the actor is a process embodiment of creating an event, and the open structure in which the artist and the audience relate to each other enables interpretation and understanding in a different way than before. Convergence attempts with other media imply borderlessness in contemporary ceramics and show the possibility of expanding into new field. This is expected to have a positive impact that breaks the ideological frame of the ceramic arts field, which has strong craft characteristics.

• The Journal of Korean-Japanese National Studies
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• no.34
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• pp.5-40
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• 2018

This paper is to take note of national, social and economic movement, social & economic publicness of religion surrounding Yeonggwang, Joennam around 1910s. At first I would like to look at this period because regional society was in the middle of change of large transition before and after Japan's forced occupation of Korea in 1910s and March 1st Independence Movement in 1919. In particular we focus on spatially Yeonggwang in Joennam because this area is not only called as advent area of Buddhism earlier but also is unique regional culture and ideological topology where Donghak, Protestantism, Catholic, Institute of Won Buddhism and etc. Through casting light upon the above, it is expected to offer one clue for the question of internalizing value to be sought for in the national and social and economic movement by Korean religion around 1910 and public goods in the strategy and tactics to be selected and further publicness and practice lying in their awareness and behavior. In particular it is thought to have advanced the accumulation of case study of Yeonggwang in Joennam with representative 'place-ness' related to this. Along with this it is considered that our challenge is to restore and casting light again on common foundation of existence shape and publicness of various religions in the middle of national and social movement and economic movement in Yeonggwang of Joennam area. In other words, we expect that religions will continue individual efforts and common practices to urge social justice for historic and public value based on common good encompassing historic value, in other words, individual responsibility and social justice among social and economic conditions originated from Japanese colonial era.

• Acta Via Serica
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• v.8 no.1
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• pp.31-54
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• 2023

The article deals with issues related to the tradition of carpet production on the territory of Kazakhstan where, for the most part, tribes engaged in nomadic livestock raising lived. Analyzing the technological component of this traditional craft, the author focuses on the main factor that influenced carpet weaving along with arts and crafts-the nomadic method of production of the Kazakhs. The study of the ideological component that accompanies the process of making various types of carpets allows us to conclude that it has a sacred meaning and subordination to myth, rite, and ritual. At the mythmaking level, the process of making carpets, like any other activity among nomads, personified the process of creating the world, the marriage of Kok-Tengri (Heaven) and Zher-Su (Earth), and the creation of the Cosmos from Chaos. The process of carpet weaving, as well as the process of making felt, symbolized the act of creation, the marriage of Heaven and Earth, and male and female principles. The study of various types of ornaments that Kazakhs and their ancestors used to decorate carpets allows us to conclude that the ornament applied to carpet products was the bearer of the most valuable information about the mythological worldview of the people. Carpets in their structure reproduced the structure of the Universe, which has a binary, ternary, and quaternary system. The ornament has turned into a kind of coded text, reflecting ideas about the cosmogonic structure of the Universe and an awareness of the harmony of the world. The location of Kazakhstan on the northern routes of the Sogdian Road (Great Silk Road) allowed the spread of various ideas, due to which carpet weaving was influenced by other peoples in technical and stylistic design.

• Journal of English Language & Literature
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• v.56 no.2
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• pp.357-382
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• 2010

Motherhood as an ideological construction has been regarded as an oppressing apparatus enforced by patriarchism. On the one hand, demystifying motherhood helps expose dehumanization of women, and accordingly liberate women from being an ideal mother. On the other hand, however, feminists' attempts to unearth the distorted images of mothers result in devaluation of such values as love and sacrifice attached to motherhood. "Tell Me a Riddle" by Tillie Olsen, who is a declared socialist as well as a feminist, occupies a significant position in a sense that it neither condemns motherhood as evil nor idealizes it. Through the main character, Eva, it examines the meaning of motherhood in a way that a real mother experiences it in a real life, and thus Olsen challenges the readers to ponder upon the mothers' dilemma: a conflict between a desire for self-fulfillment and sacrifice for others. Eva, a mother of seven grown-up children, and now dying, shows an ambivalent attitude toward motherhood. She realizes that she is a victim of idealized motherhood in that, toward the end of her life, she feels uncomfortable accepting her personal desires as they are. Yet at the same time, she appreciates her experiences as a mother in that she could consume her passion for the ideals as she has spent her youth working toward, trying to construct an idealistic socialist country. Eva's real ideal, as a human being, is to live "with" others, not just "for" others. In other words, she does not want to allow herself to live only for others in the name of the mother because she does not have any alternatives to do otherwise. Rather, she desires to live a life of voluntary sacrifice and love. In this way, through Eva, Olsen tries to help us to construct a community where we--not just mothers-can live "with" others.

• Journal of the Daesoon Academy of Sciences
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• v.24_1
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• pp.255-289
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• 2014

This study's aim is to identify modern and post-modern values and transnationalism embodied in Daesoon Thought and to seek for the new value to overcome irrationality of modern values in this society we live in. Several previous studies discussed about these issues, but most of them studied them on the basis of Korean new religions or Jeungsangyo, or in sociological theory perspective. Therefore, this study focused on Daesoon Thought encompassing ideological perspective as well as historical perspective of Daesoonjinrihoe. As for nationalism, while Eastern learning(Dong-Hak) is prone to ethnocentricity, Daesoon Thought shows trans-ethnic perspective. As for historical perspectivel, Mugeuikdo, a precursor to Daesoonjinrihoe showed non-relationship with any politics as contrasted with other new korean religious movement at that time. As for aspects of modern values, 3 perspectives (political system, social system, abolition of premodern values) were discussed. As for political system perspective, while Eastern learning advocates democratic modernity but accepted monarchy, Jeungsan denied monarchy. And While western political philosophy advocated rationality-based absolute person, Daesoon Thought proposes ideal human who can have political power and do religious indoctrination all together. As for social system perspective, while western humanism is based on all of he people's equity in front of God, Eastern learning on humans are Heaven (人乃天), Daesoon Thought is based on Injon thought(人尊思想) which encompasses spiritual world, human world and all of the universe. Daesoon Thought also proposes abolition of discrimination by gender, social position. As for abolition of premodern values, Daesoon Thought critics pre-modern formalism and advocate acceptance of other nations' culture, pragmatism, and humanism. As presented above, Daesoon Thought has not only modern values but also aspects of post-modernity and transnationalism. In the future, further studies are needed which tackle these issues and search for new values of Daesoon Thought which can overcome limitation of modern values.

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.65-89
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• 2004

Up to now, the studies for a pond of ancient palace of Korea are mainly achieved in a landscape architectural field. In fact, we can't grasp the general aspects but we are only heard about the fragmentary ruins and remains by the people who are in charge of an archaeological excavation. In this thesis, therefore, I attempt to grasp the relational categories of the ponds of an ancient palace of Korea, and find out the ideological backgrounds of the ponds of a palace construction through classify them excavated so far. The ancient ponds of Korea are divided to the class of square ponds(I) and curved ponds(II) according a shapes of planes. The class of square ponds(I) are subdivided to the form IA of the class of square ponds and form IB of the class of square ponds by whether it has an island, artificial hill and ornamental stone or not. And the class of the curved ponds(II) are divided to the form IIC that is only composed of curves in shore and the form IID that is composed of curves and straight lines. According the size, it is divided to a small size that is below the maximal diameter, 20m, and a large size that is more than 45m, after all, the ponds of the ancient palaces are devided to IAa, IAb, IBa, II Ca, IICb, IIDa. The square ponds and the curved ponds are co-exist from the initial stage when a pond of a place was found in our country and are succeeded or changed after Silla unified the three Kingdoms. In other words, we can infer a continuity from the earlier stage from the fact that there is a flat figure ground mainly constituted by the ponds of a palace mixed up of a straight line and a curved line in United Silla Kingdom while it succeeds the ponds of a palace that has a square form of Goguryo in Balhai. Different from the successional relation of the flat figure grounds, in an aspect of the elements of the construction, the site of the arbor at the top of the island and the bridge facilities in a field of a palace those are not exist in three Kingdoms period are appeared in United Silla Kingdom. The point that this aspect is simultaneously appeared in a neighboring country, or Japan, allows us to infer that there may be some motivations cause the changes in a construction of the ponds of a palace of Korea, China and Japan from the latter half of the 7th century to the first half of the 8th century. The ideological backgrounds of the ponds of a palace construction are divided roughly into Taoism and Buddhism. We can recognize that the ponds of a palace made up of the islands, the artificial hills and the garden rocks reflect Taiosm, considering the records of the ponds a palace of Korea and China are all use the term, Taoism, or the concrete statement represents that the islands, the artificial hills and the garden rocks are used in the description of the ponds of a palace of Korea. Both two are, therefore, obviously differentiated from the ponds of a palace that doesn't include them. We can conclude that the ponds of a palace that doesn't include them are colored by Buddhism since they are overtly distinguished from the class of curved ponds that reflect Taoism at the same period and they are identical with the site of an ancient temples in an aspect of their type and construction.

• (The)Study of the Eastern Classic
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• no.67
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• pp.297-325
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• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.

• Journal of the Korean Society of Costume
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• v.54 no.8
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• pp.147-162
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• 2004

The purpose of this study is to investigate the characteristics of Grotesque in Contemporary Fashion. The study selected the 1990's or after fashion material by the material of both $pr{\hat{e}}t-{\grave{a}}-porter$ collection and haute couture collection based on Europe. These days, the characteristics of grotesque have been categorized into four groups based on the theory of representative scholars of the Post Modernism era. The results are as follows. ${\cdot}$ The devilism creates shocking and destructive cruelty and fear by using frightening object and mysterious and devilish motif which symbolize the death of fashion ${\cdot}$ Hatred produces physical destroy of human body, anatomical expression inside human body, cruelty by naked sex expression, pains, cruel treatment, disillusion and unpleasantness, which have been caused by the disturbance and ideological confrontation of the society, and is said to be a kind of self-confession against dislike and fear of the disclosure of human existence. ${\cdot}$ Playfulness distorts and exaggerates clothes and human body forms, and produces abnormality and mystery because of vague sex identity. The playfulness of fashion can open fixed and closed world and lead it flexibly. ${\cdot}$ Heterogeneity is divided into both primitiveness and virtuality The primitiveness distorts or transforms human body through the human body decoration of primitive race, and expresses a grotesque form combining human being and other animals. It gives a question to the existence of alienated and suppressed life through the world. in which everything is mixed and not separated. The virtuality introduces not only cyborg form combining human being and machines but also state of the art technology factors, so that it emphasizes non-mechanical and non-human grotesque images.

• Korean Institute of Interior Design Journal
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• v.19 no.4
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• pp.11-21
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• 2010

The purpose of this study is to examine the design characteristic of the facade of the main adminstration building in university. The main administration building which is a basic of educational facilities has various administration setups, such as the register's office, the student affairs section, the planing department, the general affair's office and so on. This building performs academic, administration, facilities management, and admissions service. Also, the building has an ideological, historical, and symbolic image, having an organic relationships with the other educational facilities. This study choose one hundred seven universities, except universities that does not provide information easily and the second campus which does not have the main administration building, as the subjects of the study. The analysis is derived from the design elements applied to facade design of the main administration building and this is divided into design principles(balance symmetry, contrast, rhythm), the formal composition(geometrical, linear), and the style of architecture(classical architecture and modern architecture). The results of the research are summarized as follows: The design characteristic of the facade of the main adminstration building in university has chronologically changed. First of all, in the 1940's, symmetry emphasized on the center of building, superimposition, division, pediment, and arch were marked. Then, superimposition was prominent in the 1950's and symmetry emphasized on the center of building was shown in the 1960s again. Flat roof was in the 1970's, 1990s and 2000's. Finally, pediment was dominant in the 1980's. The design elements of the main administration building can be samples of chronological styles of architecture. Facade design, with proper design of the past and recent times, includes the meaning that achieve the great purpose of the university by emphasizing visual images.

• Korean Institute of Interior Design Journal
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• v.23 no.5
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• pp.51-57
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• 2014

In the early 20st century, created distrust on the mechanistic and dualistic view based on the world of Descartes and Newton. As the features of this new science cannot be explained by the existing Western philosophy but can be explained by the thinking system immanent in the Oriental traditional thought, many scientists and philosophers are concentrating their interests on the Oriental philosophy. In addition, some have been making efforts to find solutions needed for a new paradigm from the thinking system of the Orient. A variety of discussions have also been raised in connection with architecture due to this philosophical change. It has now become possible to conduct free creative acts, staying away from physical limitations, including gravity by diversified simulations through a computer. This physical liberation in turn has caused new changes to the spatial concept of architecture, thereby granting the freedom of the expression that could not be even imagined before and opening a possibility of new architecture and space. At the same time, the digital space architecture actively accommodating this technology is generating a phenomenon that the existing physical and realistic things are rapidly being changed gradually to immaterial and unrealistic ones. This study has analyzed the properties of digital architectural space as the immateriality of our traditional architectural space. The results are as follows: It can be seen that the immaterial features exhibited in the digital architectural space and the traditional architectural one are not just interconnected with specific features, but they are correlated to all immaterial features. Thus, immateriality that are common in the traditional and digital architectural spaces is complementary organic, which is contained in the ambiguity of boundary between other spaces. It is regarded to the architecture as a living things in space diversity based on ideological similarities.