예이츠는 기독교를 버린 후에 새로운 종교를 창안했다고 말한 바 있다. 그는 동양의 종교에 관심이 많아 힌두교 및 불교를 연구하기도 하였으며 밀교와 신비주의에도 관심이 많았다. 블라바츠키를 만난 후 신지학을 깊이 있게 연구하고 실천하였으며, 밀교의 실험을 하기도 하였다. 실험에 대한 과도한 관심 때문에 결국 신지학 협회에서 쫓겨났지만, 신지학은 그의 작품에 큰 자취를 남겼다. 비록 예이츠 자신은 블 라바츠키의 영향에 관하여 말한 바가 없지만, 그의 작품에는 신지학의 내용이 많이 포함되어 있다. 또한 그의 후기시의 상징의 원천이 된 『상』은 문학, 철학, 역사, 종교를 포괄하는 자신의 생각을 집대성하여 정리한 책으로 신지학의 내용을 많이 담고 있다.

예이츠는 전쟁에 참여하지는 않았지만 전쟁이 발생한 환경에서 살았다. 그는 제1차 세계대전, 앵글로 아이리쉬 전쟁, 아일랜드 내전을 겪었다. 그렇지만 로버 트 그레고리에 대한 서너 편의 애가 이외에는 전쟁이나 전쟁의 영향에 관한 자신의 생각을 표현한 경우가 거의 없다. 잘 알려져 있다시피 그는 문명의 발전에 관하여 독 특한 개념을 갖고 있었다. 가이어 이론에 따르면 인간의 문명은 2000년을 주기로 발 전과 쇠퇴를 반복한다. 그는 전쟁을 한 문명의 해체와 새로운 문명의 도래를 알리는 전조로 생각했다.

슬라이고 근처 드럼크리프 시골 묘지에 매장되어 있는 예이츠의 묘비에 는 “차가운 눈길을 던져라/ 삶에, 그리고 죽음에/ 말탄 자여 지나가거라”라는 싯귀가 새겨져 있다. 여기에서 말탄 자가 단지 위대한 시인 예이츠의 묘지를 방문한 방문객을 일컫는 것으로 보이지는 않는다. 예이츠가 구태여 자기의 고향인 슬라이고로 돌아와 자기 조상이 교구목사로 지냈던 시골 교회의 묘지에 매장되기를 원하고, 벌벤 산 아 래 라는 말년의 작품에서 자신의 묘비명까지 지정한 것은 그 이상의 의미가 있다. 예 이츠가 사망할 당시에는 비행기며 자동차가 보편화되어 있었기에 관광객을 “말탄 자” 라고 지칭할 필요가 없었다. “말탄 자”는 아일랜드 신화상의 인물들을 일컬을 뿐만 아 니라 예이츠 자신이 신화상의 인물로 되었음을 보여준다.

예이츠의 『비잔티움』과 『비잔티움으로의 항해』는 흔히 비잔티움 시편으로 알려져 있다. 이 두 편에서 예이츠의 비잔티움을 이상향으로 상정하고 여기에서 생활하는 것을 이상으로 생각하고 있음을 보여준다. 이러한 이유로 이 작품은 예이츠가 이상향을 추구하는 작품으로 연구되는데, 본고에서는 『비잔티움으로의 항해』를 중심으로 예이츠가 이상향을 추구하지만, 결국 현실을 긍정하고 있음을 살펴본다.

예이츠는 더블린 교외의 샌디마운트에서 1865년 6월 13일 출생하여 프랑스 남부지역인 캡 마틴에서 1939년 1월 13일 사망하였다. 그는 일년 정도 지난 후 자신의 유해를 고향인 슬라이고로 옮겨 매장하라고 유언하였다. 그러나 제2차 세계대전으로 인하여 그의 유해는 1948년 9월 17일에야 비로소 자신이 원했던 곳으로 옮겨 질 수 있었다. 벌벤 산 아래 는 벌벤 산 주변의 풍경 묘사로 시작되어 대중의 믿음 및 신비주의와 관련된 아일랜드의 신화와 전설을 암시한다. 이는 그가 첫째, 슬라이고를 자신의 마음의 고향으로 여겼을 것이며, 벌벤 산이 아일랜드의 신화 및 전설과 밀접하게 관련되어 있기 때문일 것이다. 예이츠는 소박한 시골 교회묘지를 택하며 자신이 아일랜드의 일부, 아일랜드의 신화 및 전설의 일부가 되기를 원했지 때문일 것이다.

예이츠와 엘리엇은 그들의 이력과 작품에 동양사상, 특히 불교의 영향을 짙게 보여준다. 자신들이 불교의 영향을 받았다고 말하기도 했고, 불교를 깊이 있게 천착하기도 하였다. 이들의 작품이 불교적인 색채를 보이는 것은 당연하다. 본고는 이들의 삶이 불교와 어떤 관계를 맺고 있는지, 그리고 작품에는 불교 사상이 어떻게 표현되어 있는지를 살펴본다.

본고는 ｢학생들 사이에서｣에 나타나 있는 불교적인 개념을 살펴봄으로써 예이츠가 불교를 어떻게 이해하고 있으며, 그가 수용한 불교의 개념이 무엇인가? 그리고 그가 어느 정도까지 수용하고 있는가를 살펴보는 것을 목적으로 하고 있다. 서론부분에서 예이츠가 불교에 접하게 된 계기 및 과정을 고찰하여 예이츠의 작품을 불교적으로 해석하는 것이 무리가 아님을 논증한다. 시인이 불교에 대하여 알지 못하거나 불교를 접한 바가 없다 하더라도 시인의 작품을 불교적으로 해석하지 못하는 것은 아니다. 그렇지만 시인이 불교에 접하고 불교를 알고 있었다면 그의 작품에 그 영향이 남아 있을 수 있다. 그렇기 때문에 그의 작품을 불교적으로 해석하는 것이 보다 타당할 수 있다.

Yeats wrote two poems on Byzantium: one is “Sailing to Byzantium” written in 1926 and the other is “Byzantium” written in 1930. The two poems are called the Byzantium Poems. In both poems, the reality and the ideal coexist, as Yeats himself said that “Each age unwinds the thread another age had wound, and it amuses one to remember that before Phidias, and his westward-moving art, Persia fell, and that when full moon came round again, amid eastward-moving thought, and brought Byzantine glory, Rome fell; and that at the outset of our westward-moving Renaissance Byzantium fell; all things dying each other’s life, living each other’s death.” What Yeats said about Byzantium as a symbolic city can be said about Ireland where the poet himself lived. That means he depicted the same world in dual perspectives. He said if he were to choose a city where he would live a month, he would pick up Byzantium a little before Justinian opened St. Sophia and closed the Academy of Plato. The reason is that religious, aesthetic and practical life were one in the town and at that time. We can say that what Yeats described in the Byzantium poems is the world where religious, aesthetic and practical life are one and the same.

As is well-known, “Under Ben Bulben” is Yeats’s swan song. The last three lines of this poem, “Cast a cold eye / On life, on death. / Horseman, pass by!” is written on the tombstone of Yeats under his command. This epitaph shows that Yeats himself looked life and death in a cold eye. As Yeats believed the regeneration of body and the eternity of soul, he could accept the death of his body serenely, I think. That is because he accepted some main thoughts of Buddhism. Or at least he found some similarity between the Irish thoughts and the Oriental thoughts. This paper focused on examining Buddhist thoughts reflected in “Under Ben Bulben”, though in this poem, there was no word nor phrase indicating Buddhism. There were lots of words and phrases indicating Irish thoughts and Christianity, but nobody can deny that there lay Buddhist thoughts in the background. In conclusion, Yeasts accepted Buddhism and adapted it to his purpose and created his religion.

The first issue of The Yeats Journal of Korea published in 1991, just after the foundation of the Yeats Society of Korea on the same year. The society published the 25th volume of the journal on June 30, 2006. At first the journal was issued annually but since the year 1998, it has been published biannually. The aim of this paper is to check the citation of domestic material at the theses in the journal from the first issue to the 25th issue. As I imagines, it turns out that very few scholars seem to read the theses written by other Korean scholars. Only small number of theses among 234 theses acknowledge that they cite theses written by other scholar and published in this journal or other journal. Just a little more than the theses which acknowledge the citation of other scholars' theses acknowledge the citation of other author's books. Though some theses in The Yeats Journal of Korea acknowledge the citation of other scholars' theses and/or books, the number is very small. Compared with the long history and large volume of Yeats study in Korea, there should be more citation of domestic material. When we scholars read other scholars's theses and books, and cite them, if possible, The Yeats Journal of Korea will have the significance to exist. No citation can be interpreted as the scholars' confession that the theses were of no value. The way to develop Yeats study in Korea is to read the theses and books published in Korea as well as published in foreign counties.

It is well-known that Yeats had a very deep interest in the Oriental Thoughts throughout his life. In this paper, the focus is laid on his interest in Buddhism. Many of his friends and teachers, such as George Russel, Edward Dowden, Madame Blavatsky, Shri Purohit and Mohini Chatterjee introduced Buddhism to him and their friendship were lifelong. This paper examines the relationship between “Tragic Joy” in his poem “Lapis Lazuli” and Buddhism. In a letter to Dorothy Wellesley, Yeats confessed that as the east has its solution, the westerners must raise the heroic cry. His confession implies his object is oriental solution or the solution in the viewpoint of the union of oriental thoughts and occidental thoughts. The main theme of the poem, “Lapis Lazuli” is tragic joy. The characters created by artists aren’t afraid of death and play their roles to the end. Accomplishing their roles, they feel joy, though they know their roles are not reality and reality itself is empty. This attitude isn’t different from that of Buddhism. Buddhism sees that the Reality itself is empty. Though artists realize nothing can last forever, they create artifacts and feel joy in repeated creation. It is certain that Yeats believes that the source of all the existing things is the mind. All the things in the world are reflection of the mind and emptiness itself. To realize this truth is tragic but to create again is a joy.

It is well known that Yeats loved Maud Gonne all through his life. Even after she married John MacBride and he married George Hyde Lees, he couldn’t stop loving her. He proposed to her many times not only before she married but also after she became a widow. But she didn’t accept his courtship, saying that platonic love could make their love everlasting. She even said that the poems were their children for she made them possible by “sowing the unrest & storm.” This kind of love and/or friendship made Yeats write lots of poems about her and his longing for her love. The poems about her began to be written in his early youth in The Rose. After that many poems were written on and off through his long poetic career to Last Poems. The poems about her are more than fifty or so. The poems portrayed her as an ideal beauty like Helen and/or as a goddess of love and beauty like Aphrodite. Sometimes he complained her not accepting his courtship. At times he blamed her for engaging in the political movement of Ireland’s independence too deep. From time to time he lamented her marrying a “drunken, vainglorious lout.” But he loved “the pilgrim soul” in her all through his life. Though Yeats complained and blamed and lamented Maud Gonne’s human aspect, he idealized her divine aspect in his poems. He idealized her as a Rose, Helen of Troy and/or Aphrodite. That was the best way to keep her beauty everlasting. Though she suffered many human difficulties, she was an ideal beauty to Yeats to the end.

W. B. Yeats’ “Among School Children” was the result of the poet’s visit to an elementary school. Apparently, it seems to be the record of his visit and his imagining Maud Gonne’s life and his life. When it is closely examined, it is proved to contain his philosophical thoughts regarding the reality and actuality. As is well known, Yeats lost his interest in Christianity early in his childhood and studied the mysticism, the esotericism, the occultism, and the Orientalism including the old Indian philosophy and Buddhism from childhood to adulthood. Sometimes he studied the various pagan philosophy systematically and sometimes unsystematically. It is natural that his poetry shows the reflection of his philosophy as his poetic aim was to put himself into the poetry. This paper proves the influence of Buddhism on his poem, “Among School Children”. The first chapter deals with the background of this poem’s making and surveys the contents of this poem. The second chapter summarizes his study of Mysticism and the Indic philosophy focussing on Buddhism. This chapter also explicate the main ideas of Buddhism; the Great Wheel, the emptiness, non-self-being, metempsychosis, the Law of Karma, etc. The third chapter examines the poem “Among School Children” in the light of Buddhism. First the poem is proved to be based on the idea of the Great Wheel. The speaker and the persons who are imagined by the poet are chained to the Wheel and cannot escape from it. They have to be reincarnated according to the law of Karma, that is they are suffering the metempsychosis. The law of Karma emphasizes relativity/relatedness among objects. The people named and/or appeared in this poem are related to each other, and have no self-being. The fourth chapter discusses the poem’s development from dualism to monism. Western philosophy is basically based on dualism but Buddhism is monism. We can conclude that Yeats’ thoughts on the actuality and the reality are based on monism in this poem. But his acceptance of Buddhism was not literally, but he adopted and changed it to his purpose. His “Unity of Being” is originated from Buddhism but is not the same as that of Buddhism. He insists that the real life should be valued when the spirit and the body come to be united. In Buddhism, all the actuality is emptiness itself, but Yeats affirms the actuality. In Buddhism, reincarnation and/or re-living is taking different body from the former body, but Yeats thinks we are reincarnated or re-live by feeling and accepting other people’s selves. These are main points of difference between Buddhism and Yeats.

It might seem quite strange to look for the image of an ideal woman in “A Prayer for my Daughter”. But Yeats would have wanted his daughter to lead such an ideal life, regardless of the circumstances in which she was placed, for Europe at that time was on the verge of war. And so we can easily surmise her future image would be that of an ideal woman. Though we are likely to misunderstand that Maud Gonne was the ideal beautiful woman, the image which appears in the poem is not certainly that of Maud Gonne. She appears to be a woman whose life was ruined as a result of her outward appearance. Therefore, the poet prays for his daughter to be beautiful, but not too beautiful to distraught stranger’s eye or too beautiful to become proud of her beauty in appearance itself. Yeats emphasizes a good and kind heart. He found an example of that in Olivia Shakespear. She seldom appears in Yeats’s poetry or prose, but in some letters we can find she played an important role in Yeats’s life. After her death, Yeats wrote to Dorothy Wellesley that she had been the centre of his life in London for more than forty years. During those many years they enjoyed a close friendship. Yeats’s wife, George Hyde Lees, was a good wife and it is very hard to think of Yeats’s later poetry without her. After his marriage, he felt that he was satisfied and at peace, for his wife was considerate and self-sacrificing. The good and kind heart of both his wife and Olivia Shakespear has become an indispensable factor for his depiction of this image of an ideal woman. Yeats believed Lady Gregory was like his mother, friend, sister and brother. She became to Yeats an ideal aristocratic image. The poet explains her state in terms of a linnet, the Horn of Plenty and a hidden laurel tree, which mean kindness, wealth and custom respectively. Even though his daughter has an aristocratic attitude, she will lead a comfortable life, for she has a generous spirit which originated from ceremony and custom. In conclusion, we can say that Yeats developed this image of an ideal woman from the persons he knew well. He desires that his daughter has somewhat less beauty than Maud Gonne, such sincere and good heart as his wife and Olivia Shakespear, and the wealthy and generous spirit of Lady Gregory. He has certainly produced a “Unity of Being” in this poem.

본 연구는 굵은골재의 완전 리사이클 기술개발을 위해서 시멘트계 재료를 이용한 개질 페이스트를 이용하여 원골재의 표면을 코팅하는 표면개질 기술을 적용하고 있다. 이 때에 원골재와 개질 페이스트의 계면은 개질 페이스트의 점착력과 점도에 의존되어 개질골재의 피막 두께가 결정된다고 생각할 수 있다. 본 연구에서는 굳지 않은 상태에서의 개질 페이스트의 유동특성을 파악하고 표면 개질골재의 피막 두께에 대해 검토한 결과, 개질 페이스트를 빙엄유체로서 가정하여, 잉여 페이스트 이론과 유동학 정수 (항복치)를 고려하는 것으로 개질 페이스트의 정량적인 피막 두께의 설계가 가능하여, 표면개질 골재를 이용한 콘크리트의 정량적인 배합설계가 가능할 것으로 판단된다.

섬유보강 시멘트계 복합재료 (이하 FRCC)는 균열 폭의 제어 등의 역학적인 효과뿐 아니라 철근방식에도 효과가 있는 것이 기존의 문헌으로부터 확인되고 있다. 본 연구에서는 아연섬유를 포함한 각종 금속섬유를 이용하여 철근의 방식효과를 부식 촉진 실험에 의해 검토했다. 더욱이 방식효과에 큰 영향을 미치는 염분침투, 희생양극 효과, 전기회로 형성에 주목하여, 각각의 요인에 있어서 검토를 실시했다. 그 결과, 금속섬유를 혼입한 FRCC의 방식효과를 확인할 수 있었으며, 특히 희생 양극효과가 높은 아연섬유의 경우, 염분침투 억제 효과가 뛰어나 내부식 성능이 향상되는 것을 확인할 수 있었다.

익히 알려져 있다시피 엘리엇은 동서고금의 철학 및 종교에 관심이 많았다. 유니테리언 집안에서 태어나 성장한 엘리엇은 황무지를 집필 할 즈음에는 불교로의 개종을 심각하게 고려하기도 했고, 1927년에는 자신의 종교가 영국 성공회라고 밝히기도 했다. 그의 작품에는 기독교 의 개념이 많이 들어 있으며 기독교의 상징이 많이 사용되고 있다. 그 렇지만 황무지의 제 5부 ｢천둥이 한 말｣이나 네 사중주의 셋째 작 품인 ｢드라이 셀베이지즈｣에는 힌두교의 개념과 상징이 사용되어 있 다. 특히 후자에는 크리쉬나가 직접 언급되어 있고 그의 말이 직접 인 용되어 있다. 이 이외에도 힌두교의 상징 내지는 암시가 이 작품에 풍 부하게 등장한다. 기타와 우파니샤드과 같은 힌두교의 경전 내지는 사상이 엘리엇의 정신적 발달에 큰 영향을 끼쳤고 그런 점에서 엘리엇 이 끼친 힌두교의 영향을 부정 할 수 없겠다.

s is well known, T. S. Eliot converted to Anglo-Catholicism from Unitarianism. But he had kept a strong interest in Buddhism throughout his life and Buddhism had left a deep impression on his poetry. The poem “East Coker” was first published in 1940, long after his conversion to Anglo-Catholicism. It contains lots of Buddhist thoughts. The poem begins with a citation from Mary Stuart that “in my beginning is my end” and ends with a sentence, “in my end is my beginning.” These two sentences surely show the concept of reincarnation of Buddhism. Though the phenomenal world is vain and the entity is deep in our minds, human beings don’t understand it.Human beings repeat their phenomenal lives and cannot break up the chain of reincarnation. This poem presents two ways of breaking the chain of metempsychosis: one is to abandon the phenomenal world through practice and the other is to take the middle way of Buddhism. The former is the same as the way St. John of the Cross presented. And the latter is what Nagarjuna Boddhisatva proposed. When we break up the chain of reincarnation, the reality will be a rose garden, that is, in Buddhist term, paradise. We ought to exert a great effort to get to the state. One of the successful efforts is to become humble. Humility is emphasized in Christianity and Buddhism. Humility makes us go into the way of darkness, and that is not different from Buddhist’s way of abandoning selfhood.