earticle

영어

In the Western philosophy, science and technology based on the rationalistic thinking of Ren Descartes built up a mechanistic view of the world, and this formed identity philosophy that emphasizes identity itself. This identity philosophy, however, caused the loss of humanity, and discussions regarding post-mechanistic natural philosophy for getting over this problem have continued to be performed. New science, such as the "theory of relativity" and the "quantum theory" in the early 20st century, created distrust on the mechanistic and dualistic view of 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. From old times, the traditional architectural space already planned nonphysical, idealistic and unrealistic potentiality to architectural space. This is because monistic and metaphysical philosophy was reflected in architecture based on various thinking systems, including Confucianism, Buddhism, Taoism and folk faith, which are a philosophical basis for intellectuals of the times who planned the traditional architecture. On the contrary to the reductive and mechanistic idea of the West, the Korean traditional architectural space connotes the "nonphysical features" as an expression of mental idea based on integral and organic thought. the framework of case studies for understanding the correlation of the immaterial features in the traditional and digital architectures was analyzed by the aforementioned features, and the correlation was grasped centering around the characteristics appearing with mutual overlapping. The results are as follows: Firstly, 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. Secondly, what is displayed commonly in the traditional and digital architectural space is uncertain and obscure space, mutually organic and temporary mobile space. The digital architecture sublating what Deleuze and Guattari refer "the body without fully-packed organs" sublates continued creation and the space actively accommodating the outside with opening but not being fixed. On the other hand, the traditional architectural space is based on inactive natural and nature-friendly thought, does not differentiate humans, architecture and nature, but continuously creates deterritorialization and reterritorialization by flexibly accommodating the situation of interrelation. Thirdly, as the "AlloBio" asserted by Marcos Novak, the digital architectural space shows a movement of combining breathing by seeking organic mobility like living organism. In the traditional architectural space, however, humans, architect and nature are not separately, but they were already recognized as mutually supplementing architectural space. Along with the development of technology corresponding to the times, only the methods of expression by materials and effects are different, but we can understand that the perception of space as a fundamental living organism is the same. Fourthly, the architecture flowing like condensed and densely-concentrated liquid, which is referred in the digital architecture, refers to the dense-concentration of the space full of energy, not nothingness, through Taegeuk's unpreparedness, in the traditional architectural one. It could be understood, therefore, that the digital architectural space and traditional architectural one are different in forms and expression styles of space due to the technology development of the times, but the immaterial features shown in each architectural space have their correlation. In this respect, this study intends to have its significance as a leading study that not only seeks a method for overcoming the limitation of digital architectural space from the traditional one but also finds an independent connection ring that can go beyond the limitation of the digital architectures.

한국어

인간의 사상과 가치를 지배했던 과학적 방법과 지식, 물질적인 진보에 대한 신념은 20세기의 과학적 세계관이 絶對的 개념에서 相對的 개념으로 전이되면서 절대적인 시․공간의 개념은 사라지고, 정신적이고 직관적인 패러다임으로서 기존의 二元論적인 사유체계에서 벗어나 一元論적 방식으로 세계를 해석하기 시작했다. 80년대 이후의 현대 건축 공간은 混成的 경향과 더불어 재료의 표현이나 공간의 기능, 수용된 프로그램을 재해석하여 표현하고 있으며, 이러한 패러다임은 非物質性으로 해석된다. 한국 전통 건축은 儒․佛․道․民間信仰 등의 다양한 思惟體系를 기반으로 일원론적이며 관념적인 형이상학적 철학을 건축에 반영하였기 때문에 현대의 비물질적 특성과 많은 부분 유사성을 가지고 있기 때문에 이를 통하여 한국 전통 건축 공간을 분석하였다. 그 특성은 첫째, 한국 전통 건축 공간은 하나로 규정되어지지 않은 연속된 공간체계로, 각 공간들은 여러 개의 경계에 의해 끊임없이 분리되면서도 부분과 전체의 다양한 상호 결합의 방법으로 유기적인 공간 구성 체계 속에서의 연속성을 이루고 있다. 또한 연속성 및 중첩에 의하여 공간의 경계는 사라지고 다양한 공간의 형성을 가능하게 하는데 이러한 非境界的 模湖性으로 비물질화를 추구하고 있다. 둘째, 한국 전통 건축 공간은 개구부의 개폐여부에 따라 감싸여진 경계와 시각적으로 한정된 공간의 경계 사이를 넘어 공간의 넓이뿐만 아니라 시각적 전망까지 아우르는 무한경계의 인식을 유추해 낸다. 그러므로 무한경계는 비어 있지만 시각적 틀을 구성하는 중간 영역의 투명성을 가지며 공간과 외부환경이 하나가 되도록 하는 可變的 擴張性으로 비물질화를 추구하고 있다. 셋째, 한국 전통 건축 공간은 공간과 사용자의 끊임없는 시각적 인지작용으로 끊임없이 變化․生成․消滅을 통한 視覺的 相互作用性을 통해 비물질화를 추구하고 있다. 비물질적 특성을 통해 한국 전통 건축공간을 분석한 결과 구축적이며 고정적인 외형에 반해 내부는 탈경계적 모호성, 가변적 확장성, 시각적 상호작용성의 특성을 가지며 항시 변화무상하고 유동적 질리지 않는 공간으로 구성되어 있었음을 알 수 있었다.