• 비교문화연구
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• 제29권
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• pp.233-256
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• 2012

This paper aims to look into various symbolic meanings of the body shown in the film, Avatar (2009, James Cameron), and to ponder over a variety of media strategies carried by the pursuit of the corporality shown in this film. In a nutshell, the body in Avatar is a symbol of primitiveness rather than civilization, and the body language is a fundamental and effective means of communication much better than verbal language. A variety of physical contacts that appeared in many scenes of the movie emphasizes the role of the body as a means of real communication. Also, in the composition of the film dominated by the confrontation of civilization, numerous creatures in the planet Pandora with a variety of colors as well as a number of agencies and large body sizes express primitive richness. The narrative of the film telling the story of a 'moving' body ultimately emphasizes the superiority of the body with respect to consciousness, unlike the narrative of conventional movies dealing with the problems of the body. In addition, the corporality pursued by this film implies several important media strategies. It may reveal a self-reflection of the material civilization and the imperialism, or, on the contrary, an attempt to conceal or dilute them. It may also represent a self-reflection of the overdeveloped media technology, or simply the dilution of it. Finally, it may be an attempt to recover the feeling of "presence", not fully supported by the 3D technology, by the identification of the spectator's body and the character's body.

• 건축역사연구
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• 제26권1호
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• pp.7-16
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• 2017

One of the essential characteristics of Lewis Mumford's architectural criticism is the coherent emphasis on symbolism. Such emphasis stems from his understanding of city and humanity in the context of civilization: first, that the architecture symbolizes institutions of urban civilization; second, that the technical aspect of human nature should be balanced with its artistic aspects. Mumford believed that each architectural type requires an appropriate symbolic expression corresponding to its purpose and that a new symbolic expression, in a new cultural context, should replace the conventional expression. He took symbolism for an intuitional expression, and read multi-layered meanings of architecture: 'practical function' by way of rational reason and 'symbolic function' by way of intuition. He pursued a balance between practicality and beauty to rectify the situation of modern civilization, in which symbolism, the expression of its intuitional aspect, is in crisis. Ultimately, for Mumford, the essential task of architectural critic is of the interpretation of symbolism, aiming at the correspondence and communication between the architect(artist)'s intuition and critic(interpreter)'s via the media of symbol. The critic can play some privileged role of interpreting even symbols unintended by the architect. The ideal architectural critic, after all, would be the one who is able to understand the city, technology and human beings in the perspective of civilization and to interpret the architect's artistic expression in its highest form through intuition. Mumford established himself as such a critic and evaluated the status of aesthetic accomplishment of his contemporary architecture and technological civilization, giving emphasis on the artistic practice in architecture as a solution.

• 만화애니메이션 연구
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• 통권50호
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• pp.215-237
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• 2018

이 글에서는 현실과 가상이라는 개념을 중심으로 영화색채의 주황을 분석한다. 색채학에서 주황은 달콤하면서 신맛을 연상시킨다. 심리적으로는 자연에서 오렌지의 주황은 건강하지만, 도시에서 늦은 오후의 주황은 해롭다. 따뜻하고, 천진난만하고, 낭만의 주황이 다른 편에서는 낯설고 해롭다. 영화에서 주황은 가장 기본적인 색이다. 그것은 이미지를 재현하는 인공조명의 원천이 주황이기 때문이다. 한국영화에서 표현된 주황의 주요 특성을 다음과 같이 요약할 수 있다. 첫째, 영화에서 표현된 주황은 영화적 사실을 현실의 진실처럼 보이게 한다. 둘째, 주황은 가상의 역사를 표현하며, 가짜이미지와 기억에 해당한다. 셋째, 빛과 색으로서의 주황은 아우라이다. 일출과 일몰의 주황은 영화의 인공조명과 유사하며, 텅스텐 조명의 주황은 실재 인물들을 초현실적이고 신비스럽게 만든다. 넷째, 달콤한 환상으로서의 주황은 다른 세계와의 의사소통을 중개한다. 슈퍼마켓에 가고, 커피숍에서 친구와 노닥이고, 텔레비전 앞에서 시간을 보내는 일상에서 주황은 삶을 자유롭게 꿈꾸게 한다. 그것은 현존과 다른 세계 사이의 커뮤니케이션을 매개한다. 이상의 네 가지 범주의 규정은 이 글의 가정이자 결과이다.

• 한국통신학회논문지
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• 제2권1호
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• pp.14-19
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• 1977

오늘의 社會는 多樣한 通信方式을 必要로 하는 社會的 欲求로 말미암아 Communication의 機能도 많은 樣相의 變遷過程을 거치고 있다. 旣存文明의 形態는 매스컴의 發展에 依하여 情報化된 社會로 變形되어가고 情報利用의 價値性도 그 依存度가 높아짐에 따라서 測定할 수 없는 경지에까지 이르렀다. 特히 情報機械의 發展에 따라서 情報利用의 急進的으로 擴大되어 가고 아울러 情報處理技術의 發展은 通信發達의 原因이 되면서 이 兩者의 相互的인 作用은 Communication機能의 變遷을 招來하게 되었다. 이와 같은 Communication機能의 變遷過程을 社會的 側面에서 考察함으로써 Communication 發展上 하나의 課題로 提示해 보고자 한다.

• 비교문화연구
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• 제29권
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• pp.257-285
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• 2012

The theme of Caucasus in Russian literature stemmed from A. Pushkin's The Prisoner of the Caucasus (1820) became expended when it reached to writer Bestuzhev-Marlinsky. The writer's magnum opus, Allamat-Bek (1832), was based on a real historical event. Being proponent to the side of Russian ideology, this work strongly presents that the primary task the Russian Imperialist government paused in this region at the time was civilization of the Caucasus through diplomatic and humanistic ways. There are three main protagonists in this work, but Berkhovsky and Sultan Akhmet-Khan are the characters who stand for the contradictory views toward the "war between Russia- Caucasus." While the former, Berkhovsky, thinks that the conflict between the two parties might be solved by means of communication and cooperation, the latter, on the other hand, is opposed to any of peaceful completion of this war. Allamat-Bek, the main hero of this work, however, passes away, going back and forth between loyalty and renegation. The author goes on to describe that Berkhovsky considers the Caucasus as Eden, the land of fruits, unlike Russia which appears as the land of labor. Yet, for Berkhovsky the Caucasus is presented as the land which needs enlightenment. This is the transformation of the so-called typical Western Orientalism. Bestuzhev-Marlinsky does not take side of either evil or good between the Russian Orthodoxy and the Islam, that is the conflict between the two opponent parties. The writer, instead, argues that this is just difference between the familiar and the strange, that is, the svoi and the chuzhoi. What is the very picture the writer wants to show the reader, then, is that it is petty and sad to see the unavoidable violent progress which happened and experienced by the indigenous people during the civilization of the Caucasus by the Russian Imperialist government.

• 한국실내디자인학회:학술대회논문집
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• 한국실내디자인학회 2001년도 춘계학술발표대회 논문집
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• pp.112-116
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• 2001

We are facing the new revolutionary age which industrialism and capitalism have been disappearing at tile transition period of civilization. This revolution means the internet, a communication system that is free from the limits of time and space through the establishment of global network. This research aims at finding how the structure of museums and galleries are designed and expressed in the cyber world. It is also intended to analyse factors of their composition.

• 한국도서관정보학회지
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• 제26권
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• pp.401-440
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• 1997

The purpose of this paper is to study the historical background of the development of bibliography in the Sam-Kug Period. In the Sam-Kug Period, Bibliographic civilization was due to be invented the character. The invention of script was the revolution in communication and education. It is the acceptance of confucianism, Buddhism and Taoism to be influenced by the Bibliogaphy's development in this period. So it has produced a large number of student studying abroad and mission. And they were able to collect lots of books in China. It was various the way that they collected the materials. During one's stay in China as a student, they asked them give the books, or bought it at government expense. Their primary responsibility was to study and collect the classical canon, the Buddhist Sutras etc. Majority of the collected materials were classical canon and the Buddhist Sutras. And it was first copied by calligrapher and printed with the wood-block. Example, Dharani Sutra was found in the second story of Sokkatap pagoda of Pulguksa Temple in 1966. It was put inside the Pagoda when it was built in 751(in the 10th year of king Kyong-Duk). This is the worldwide cultural property of which we are proud. The collected books were annotated by learned priests and confucian scholars. An annotation of the sacred books were based on the Buddhist civilization, the art of printing and the development of bibliography. But we are unha n.0, ppy that it was reduced to ashes lots of the temples and the materials by the effect of war or fire.

• 한국콘텐츠학회논문지
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• 제8권1호
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• pp.356-366
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• 2008

영상을 통한 커뮤니케이션은 그동안 신체적 정신적 장애로 인해 의사소통의 어려움이 있었던 장애우에게 자신의 관심 또는 상황을 타인과 교환할 수 있게 하여 사회적 소외감을 줄일 수 있다. 그러나 그러한 발달이 정보 접근에는 용이해졌다고 할 수 있으나 사회 현실적으로 많은 미비점을 남기고 있으며 감성 접근 측면에서는 더욱 부족하다 할 수 있다. 본 연구에서 21세기 정보사회에 있어서 새로운 화두가 되고 있는 감성 소통을 위해 영상 타이포그라피를 이용하여 보는 것은 가능하나 들을 수 없는 청각 장애우들의 감성 커뮤니케이션에 새로운 방향을 제시하고자 한다. 본 연구는 시각적인 반응으로만 메시지를 이해해야하는 청각장애우들의 청각적 감성을 보조하기 위해 영상타이포를 제안하였으며 비주얼만으로 전달하기 어려운 감성의 포인트를 영상타이포의 활용으로 명확하게 전달하여 그들과의 감정커뮤니케이션을 공유할 수 있는 통로를 마련하는데 그 목적이 있다.

• International Journal of Internet, Broadcasting and Communication
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• 제9권1호
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• pp.35-41
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• 2017

In the rapid industrialization and civilization, the material and the life have been enriched, but smart phone and the Internet are spreading and the spirit of Korean modern people is falling into addiction without knowing themselves. In particular, according to the recent Internet addiction reported by the National Statistical Office, "the Internet addiction rate in 2014 is the highest among adolescents to 19 years old." This study empirically analyzed whether internet addiction, smart phone addiction, sports activities and reading affect adolescents' emotional intelligence and self-esteem. Regression analysis showed that internet addiction, smart phone addiction and sports activities affected emotional intelligence and reading did not affect. Also, internet addiction, smart phone addiction and sports activities were found to affect self-esteem and reading did not affect. Reading and emotional intelligence, reading and self-esteem seem to require further study in the future.

• 만화애니메이션 연구
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• 통권6호
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• pp.193-220
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• 2002

The world being made by computers showing great expanses and complex and various expression provides not simply communication places but also a new civilization and a new creative world. Among these, 3D computer graphics, 3D animation and virtual reality technology wore sublimated as a new culture and a new genre of art by joining graphic design and computer engineering. In this study, I tried to make a diagnosis of possibilities, limits and differences of expression in the area of virtual reality computer graphics animation as a comparison between camera action, angle of actual still camera and film camera and virtual software for 3D computer graphics software - Maya, XSI, Softimage3D.