• Cross-Cultural Studies
• /
• v.21
• /
• pp.31-52
• /
• 2010

Even though Chilean writer Roberto $Bola{\tilde{n}}o^{\prime}s$ novel Amulet was inspired by a historical account, it significantly rewrites the story as well as redefines the people who witnessed the history. This novel focuses on the Uruguayan poet Auxilio Lacouture, the self-anointed "mother of Mexican Poetry". She is trapped in a bathroom at the UNAM in Mexico City for thirteen days while the army storms the campus for the repression of the student movement, which was decreed by the sinister Díaz Ordaz and culminated in the holocaust of Tlatelolco. In the space isolated from the outside world, Auxilio attempts to reconstruct the past and to describe the future through an illogical exercise of times. In the meantime, her temporal recollections finally approach the definition of a generation whose historical experience is crucially marked by the key year of 1968, when the novel is set. The only one who remained on the campus, she defends the university's autonomy only by reading and writing poetry. The novel ends in a scene densely imbued with allegorical imagination, by which the author endeavors to justify her generation, more concretely, "the peoples without history", as defined by bohemian poets. The protagonist represents, in some sense, an allegory of the innocence and truth of the history. Her existence per se manifestly demonstrates the power of literature because the literature within this novel in short becomes the most resilient amulet resisting the political violence in an era of increasing madness.

• English & American cultural studies
• /
• v.10 no.2
• /
• pp.209-230
• /
• 2010

This paper reads Tristram Shandy around the issue of hobbyhorse, Sterne's main contribution to novelistic techniques as well as his insightful understanding of the modern condition. First, Sterne represents his characters according to the principle of hobbyhorse, declaring "I will draw my uncle Toby's character from his HOBBY-HORSE." Gradually distancing himself from the Juvenalian satiric mode as well as Henry Fielding's grand narrative and Samuel Richardson's psychological realism, as is seen in the early episode of Yorick's death, Sterne suggests that the best way to represent his characters lies in describing their hobbyhorses. Sterne's foregrounding of hobbyhorse is linked with his embrace of madness as part of the modern identity. He accepts that hobbyhorse-riding, a quirky and mad habit of mind or behavior, is indispensable for some people, like Uncle Toby, to survive and get along with their otherwise unbearable lives. Uncle Toby's hobbyhorse of waging mock battles in the bowling green saves him from the perplexing real world of language and sexuality, while the fictionality of his hobbyhorsical world is exposed by Widow Wadman. Since a hobbyhorse is by definition a world of private pleasure and eccentricity, sentimentalism comes along to bridge the two virtually incommensurable hobbyhorsical world in place of linguistic communication. Yet if Tristram Shandy fully stages sentimentalism, a cardinal part of hobbyhorse riding, it also offers an awareness of it, which is a significant development in the cult of sentimentalism in the eighteenth century. Tristram Shandy performs a version of sentimental journey where each character rides his hobbyhorse and the reader is invited to ride his/her own hobbyhorse.

• Journal of Korean Philosophical Society
• /
• v.115
• /
• pp.249-279
• /
• 2010

The Law of the Heart, which appears in the chapter "B. The Actualization of Rational Self-consciousness Through its own Activity" in Hegel's Phenomenology of Spirit represents that the self-certainty of the reason may be the another face of the Madness. The Reason's indubitable certainty is the testimony of the truth for Descartes, and it also plays a role as the moral maxim of the conscience for Kant. But this subjective certainty unavoidably leads to the Madness of self-conceit, which unifies the consciousness and the reality ignoring the difference between them. The typical attitude appearing in the reformer like Don Quixote and also romantic idealists reveals the fact that modern reason and the psychosis can be both faces of one and the same coin. The Mirror Stage, the Imaginary, and the Formula of the Desire in Lacan's Theory shows that the Image of completeness is the result of Mis-understanding. Even if the Mirror stage is necessary for the Formation of the subject, at the same time it should also lead to the next stage, i.e., the Symbolic Order. It is considered as the realm of the Otherness, which refers to the realm of language or that of law. If the Ego can't go through the symbolic castration acted on by the Name of the Father, he will be remained in the prison of the Imaginary. The Madness also shows the similar process. For Hegel the Discipline of the Labor or the Death as absolute Otherness that inevitably delays the Desire plays the same role as the name of Father. It may be the experience of Separation or that of Sublation of the individual towards the universal, which is equivalent to the experience of Symbolic castration in Lacan. Furthermore there may be the difference between Hegel and Lacan as the following; while in Hegel the experience of Separation is founded on the spontaneity of the Spirit, for Lacan it is to be compelled and structured by the absolute Other.

• Cartoon and Animation Studies
• /
• s.42
• /
• pp.1-24
• /
• 2016

The 'fear' in animation has a couple of problems to apply the criteria for identical genre as in movie or literature. First, the mutilation and destruction of one's body and the appearance of monsters and ghosts are not a normal way of expression and could not apply to one genre. Second, the cause of fear comes from the subject of fear which is a reality that is something 'unrealistic' and 'special' and is approachable. This is all possible in a three dimensional world, but animation is not founded on realism. According to this logic, the horror genre in animation or the esthetic experience of animation is not possible. However, many of the powerful images you can see from the horror genre are all created from animation. Therefore, many writers are drawn to the horror in animation and tried to express in many different ways. This study will include the general idea of fear which drives the audience to the felling of fear and terror but we will mainly focus on the three types of fear - ghost story, cannibalism, and madness - and discover the meaning of fear used in animation. Through this process, we anticipate that fear in animation is not just for pure amusement, but will be able to investigate the meaning of fear philosophically even if the hidden side of reality is terrifying.

• Horticultural Science & Technology
• /
• v.18 no.4
• /
• pp.523-528
• /
• 2000

Plug seedlings of Petunia hybrida 'Madness Rose' and Viola tricolor 'Magestic GT' were cultured in media containing various volume ratios of recycled plug medium, recycled coir, perlite, granular rockwool, and vermiculite for 36 and 43 days after sowing, respectively. Recycled plug medium and recycled coir were steam pasteurized for 30 minutes at $120^{\circ}C$ and 1.5 atmosphere. An unused commercial plug medium (Tosilee, pH 5.10, EC $0.12mS{\cdot}cm^{-1}$ at 1:5 dilution, v/v, Shinan Grow Co.) was used as the control. The pH of different media before and after growing seedlings was similar. Medium EC was high when recycled plug medium was included. Recycled coir (75%)＋vermiculite (25%) mixture also had high medium EC. However, medium EC was low when granular rockwool or perlite was included. Height, root formation, shoot dry weight and leaf count (ea) of petunia, and height, total fresh and dry weights, and shoot fresh and root dry weights of pansy were the highest in recycled coir (75%)＋perlite (25%) mixture. Recycled coir was better than recycled plug medium in physicochemical properties, and also in resultant plant growth. It is recommended to include perlite or granular rockwool when plug media including recycled horticultural media are prepared.

• The Journal of the Korea Contents Association
• /
• v.16 no.12
• /
• pp.233-243
• /
• 2016

The movie offers a chance to observe the social signifier and the sensitivity of audiences who feel sympathy with the tragic history of crown prince Sado. While watching the movie, the audience halts between ideas whether to go back to "primary ego", or to play the unconscious hypocrisy or the ingrained social behavior which is to resolve the internal conflicts while they face two contrary opinions; one is the obedient subject to obey fatherness, as a symbol of historic value and convention in a society, and the other is the resistant body to break the bond of convention. The audience may feel some ambivalent feelings of the moral values between the paternal authority and the existential philosophical value of 'self'. This study will observe the audience's response of Sado toward the moral norms of the society when they face the signifier of father in the movie with experience the conflict between their resistant ego and madness. Also the study will discuss that the social landscape such as norms, order, and legal system is ever-changing and open to be subverted by the future even though audience hope that the present moral value with which we are content ever-last.

• The Journal of the Convergence on Culture Technology
• /
• v.5 no.3
• /
• pp.61-70
• /
• 2019

The painting group of Late Ming and Early Qing Dynasty is an era of confusion between the orthodox who faithfully cooperated with the Qing Dynasty and the individualist who had a hostile attitude. The country was ruined by these dynasties, and the family left the real world with the suffering of the breakdown and stayed in the mountains.Paldaesanin and Seokdo, the representative Yumin painters, did not form any a sect as a unique expression style for finding a true self.And, through his work, he expressed on madness and oddity through new ideas and composition that he feels misery and anger in his heart. The paintings of these paintings had semi-normative and impromptuous views of nature, which even the self burdened with grief was forgotten.And I expressed my own individuality and originality by forming a simple and free, on madness and oddity art aesthetic. The paintings of these paintings had semi-normative and impromptuous views of nature, which even the self burdened with grief was forgotten.And I expressed my own individuality and originality by forming a simple and free, on madness and oddity art aesthetic. Paldaesanin portrayed a strange figure with a spirit of resistance and a sad and angered emotion, through a unique technique of painting.The content is cynical, satirical, ironic, and on madness and oddity. On the other hand, Seokdo explained "ilhoeg" that the method of writing and the method of writing in "Hwaeolog" agree with each other.This has allowed us to achieve autonomy as a "rule without rules" that goes beyond the existing rules. And he delicately portrayed beauty, desire, and emotion with the use of sensuous brushes and the beauty of the colors.Their unique paintings were later conveyed to yangjupalgoe and led to the flow of paintings in the 18th century.

• The Research Journal of the Costume Culture
• /
• v.12 no.3
• /
• pp.429-440
• /
• 2004

The age after the French Revolution was the period of experiment and change in dress for both men and women. Directly after the close of the Reign of Terror, Directoire(1795-1799) became the extreme fashion known as incroyables and merveilleuses which mean 'impossible' or 'unimaginable'. This study aimed to investigate the sociocultural phenomena which affect to clothing change through the French Revolution period and clothing analysis of incroyables and merveillues. Furthermore, this study will contribute to establishing the theory of clothing culture and help predicting clothing change in accordance with social circumstances. Incroyables and merveilleuses represent extreme opposites in sleekness of attire and grooming. Incroyables required an unkempt, wrinkled appearance and a contrived carelessness. Merveilleuseses show the exaggerated transparency and simplicity in the fashions of female. Also, they devoted to the worship of the antique and the masculine fashions. This fashion madness appeared as the result of revolutionary social change. Their costume showed characteristics of the transition period between French Revolution and Classic period. However, they simply carried existing tendencies to the point of caricature by an enthusiastic overstatement.

• Korean Parent-Child Health Journal
• /
• v.8 no.1
• /
• pp.17-22
• /
• 2005

Adolescence can be a time of turmoil and of stress. Rebellion against authority and against convention is to be tolerated for the sake of growth. The adolescence of children is a difficult time for parents. It is difficult to tolerate his/her manners, language, shifting moods, and constant confrontations of an adolescent child. Because of his/her egocentric thought process, he/she will be truly surprised if parents feel hurt by his/her behaviors. The parents need to learn that all these irrational behaviors fit his/her developmental phase. Adolescents have to free themselves from childhood ties with parents, establish new identification with peers, and find their own identity. The parents can be role models, maintain communication channels, and show their love while adolescents go through temporary disorganization and madness necessary for reorganization which will lead to mature human beings.

• Journal of English Language & Literature
• /
• v.54 no.1
• /
• pp.61-76
• /
• 2008

F. Scott Fitzgerald's The Great Gatsby has been interpreted to be saturated with the lamentation over the distortion and evaporation of the American dream. The application of Friedrich Nietzsche's mythic concept of Dionysus, discussed in The Birth of Tragedy, surfaces a fresh layer of the novel, subverting the established pessimistic reading. To focus on a peripheral character, Myrtle Wilson, through Nietzsche's theory brings forth an optimistic vision of the author. A Dionysian ecstasy so powerfully overwhelms Myrtle that she perceives Tom, the very picture of corruption and crime in Fitzgerald's text, as a benefic liberator. Her impassioned perception of Tom enables her to soar over both legal or moral censorship and her realistic confinement. Myrtle's amoral passion endows her with the vital desire to live. Her Dionysian dynamo embodies the core of new version of the American dream Fitzgerald suggests as a measure to reanimate the lost generation of his nation.