장자(莊子)는 도가학파(道家學派)의 대표 인물 중 한 명이다. 그의 철학사상은 깊은 예술적 색채를 가지고 있으며, 후세인들 의 인생관, 가치관 및 세계관에 지대한 영향을 미쳤다. 다시 말 해서 장자의 철학사상은 후대 예술가들의 계승과 혁신을 통하 여 지속적으로 발전하였다. 아울러 다양한 예술이론을 탄생시 켰으며, 고대 회화와 서예의 형신관(形神觀)및 품덕론(品德論) 의 근원이 되었다. 그러므로 이러한 이론은 동방의 미학사상에 새로운 지평을 열어주었음은 주지의 사실이다. 본고는 이러한 배경에서 장자 미학관의 특징인 자연의 미를 비롯한 무용(無用)·무위(無爲)의 미, 그리고 자유(自由)와 본연 (本眞)의 미를 살피고, 여기에 나타난 미추관(美醜觀)을 검토하 겠다. 아울러 장자의 예술론을 바탕으로 회화창작의 형신(形神) 과 미추(美醜), 그리고 천인합일(天人合一)과 유심(游心)론을 살 펴보겠다.

For thousands of years, there have always been many disputes over the interpretation of the word JianShi (練實) in ZhuangZi Qiushui (《莊子·秋水》). The explanations about JianShi (練實) such as Bamboo fruits (竹實), neem fruits (楝實), white and pure fruit, and so on, but they are all debatable. The theory of “Bamboo fruits” (竹實) has no connections with the word form, which is quite abrupt and puzzling. The theory of “neem fruits”(楝實) is unreasonable and does not accord with the literal meaning of ZhuangZi Qiushui (《莊子·秋水》). The theory of “white and pure fruit” is contrary to the Ancient Chinese culture. Combined with the word form of JianShi (練實) and the literary meaning of Zhuangzi Qiushui (《莊子·秋水》), this paper holds that “練” and “揀” have the same meaning (selection), JianShi (練實) is JianShi (揀實) which means “Selected high-grade fruits”.

In the “Zi Yi”子儀chapter of the Tsinghua Bamboo Slips清華簡 (six), the character “Zhi” appears twice. For the first time, it is written “ ” and the second time is written “ ”, which has the component “Si”糸 in the left and the component “Ma”馬 is omitted. The editor of this text has indicated that the character “Zhi” should be the character “Zhi”馽 in the Shuo Wen 說文. According to the character “Ji”𦌭 is written variously as “Ji” , this paper adds conclusive evidence which proves the character “Zhi” should be the character “Zhi”馽. In the Warring States Qin Zongyiwashu宗邑瓦書, the character “Ji” is written as which is the variant character of “Ji”𦌭. This shows the character “Zhi”馽 which is the Xiaozhuan小篆 writing is simplified by the components “Si”糸written on the horse’s foot. The character “Ji”𦌭 in the “Mati”馬蹄 chapter of the “Zhuangzi”莊子 is written variously as the character “Xu”𦄼. There is no reasonable explanation about the relationship between the two characters. This paper argues that the writing of the character “Xu”𦄼 should be changed from the writing of the character “Zhi” . The reason is the character “Xu”須 has a very similar writing with the word “Ma”馬 which appears in the ancient writing of the Qin Dynasty. Therefore, both the variant writing of the character “Zhi”馽and “Xu”𦄼 should be changed from the writing of the character “Zhi” . This situation may occur in Qin Dynasty or during the change of Qin Dynasty and Han Dynasty.

Nowadays we live in a global village. Thanks to the highly developed transportation and new media technology we can become neighbors with anybody in the world, communicate and satisfy our needs. However, the relationships between different individuals, groups, countries, and with nature have become worse. Even at this very moment, there are wars and conflicts between different philosophies resulting in confrontations and hostilities toward each other. People neglect diversity and seek only profit and indulgence. People undertake reckless developments and destroy nature. Some people even commit suicides, easily fall for drugs and give up on their lives. Human dignity and values have lost their true meaning. To a certain extent, it is true that people are trying to retrieve humanity through rationality and justice. Various peace themed global events, cultural interactions, and efforts to protect our planet are some examples. Unfortunately these approaches are rooted from western utilitarianism and rationalism which are based on the premise of human’s sensible rationality. Limitations occur since decisions are made only based on the interest of majority and economy. In the name of sensibility we suppress others and for the common good we destroy our valuable nature. Therefore now is the time that peaceful coexistence needs to be pursued than any other time in the past. How can we solve this dilemma this human race is facing and make a truly peaceful coexisting world? I believe that with a thorough understanding of Zhuangzi’s, an ancient Eastern philosopher’s, “dao-way” and by learning and practicing the notion of “In-shi”, we can achieve this kind of world. In fact, this idea is more common and spread out than we realize. Compared to the passive learning the kids had to go through in the past, these days more and more parents tend to consider their children’s nature and interests and let them have more freedom. Companies and governments tend to generate strategies that are more fit to individuals’ characteristics and their environment. This phenomena can be viewed pursuing the notion of “In-shi” in which all creation should be in their natural state of being, pertaining their natural characteristics and logic, without any “fixed/artificial” principles. In short, by preserving the natural state and retrieving the “In-shi", we can return to the unadulterated state of being since the beginning. This will be the truly meaningful way of realizing the value of reading “Zhaungzi” and acquiring its core principles. Key Words

디지털 아트의 한 영역으로써 인터렉티브 비디오는 관객이 특정한 관점에서 비디오 공간에 비춰지는 매체적 특성상 거울의 효과가 하나의 비유로써 도입된 바 있으며 이는 미디어의 본질에 접근하는 담론을 자극하였다. 본 논문에서 소개되는 인터렉티브 비디오 작품은 이러한 담론의 연장선에서 개념적으로는 장자의 나비의 꿈에서 나타나는 사상에 기초하며 기술적으로는 컴퓨터 비젼을 이용하여 명암 처리를 통해 관객의 실루엣을 얻음으로써 다수의 그래픽 나비 개체가 이를 추상적으로 그리게 한다. 관객은 그래픽 공간에 투영된 자신의 이미지와 상호작용하면서 내러티브를 생산하게 된다. 시스템에 사운드를 도입하여 공간감을 증강시키고 추가적인 내러티브를 생산할 수 있도록 하였다. 본 작품에서 도입된 컴퓨터 비젼 기법과 개체의 자율행동 및 군집운동 메카니즘에 의한 그래픽 생성이 인터렉티브 비디오를 구현하는 하나의 방식으로 제시된다.