예이츠는 인간의 정체, 존재의 이유, 삶과 죽음과 같은 궁극적인 물음에 일평생 세계의 어느 철인 못지않게 사색과 탐색을 거듭하였다. 본고에서는 인간이 지상에서 살아가지만 피안의 실재를 향한 치열한 탐색을 예이츠의 시작품을 통해서 살펴보고 그의 궁극적인 물음에 대해 그리스도의 은총을 입어 인간의 구원에 헌신한 중세의 아퀴나스의 신학적 입장을 들어본다. 본고의 결론은 사물의 실재가 공허하지만 인간의 내면에 엄연히 존재하기에 만물의 제작자인 하나님이 실재하시며 이에 대한 동의 유무는 어디까지나 자유의지에 의한 선택의 문제라고 주장한다.

예이츠의 후기 작품은 󰡔비전󰡕에 제시된 가이어의 원리측면에서 볼 때 보다 더 정확하게 이해될 수 있다. 가이어는 4가지 능력들인 ‘의지’, ‘마스크’, ‘창조적 정신’, ‘운명체’로 구성되어 대립과 갈등을 일으키면서 1상에서부터 28상까지 순환을 한다. 이러한 순환에서 의식은 2번의 통합을 성취하는데, ‘대립적’ 상에서는 ‘존재의 통합’을, ‘기본적’상에서는 ‘신과의 통합’과 ‘자연과 통합’을 성취한다. 예이츠의 ‘존재의 통합’은 ‘대립적’ 상에서 비극적 삶을 있는 그대로 수용할 때에 비극적 환희에 도달하는 지혜를 얻어 그 결과로 성취된다.

In this paper, we consider a two-machine re-entrant permutation flowshop scheduling problem with the objective of minimizing total flowtime, and suggest branch and bound algorithms for the scheduling problem. In this scheduling problem, each job must be p

Since the 1970's, UNESCO and ICOMOS have adopted or emphasized on the principles of historic preservation. One of them is what to require a repair should not be repaired beyond the limits of the features and techniques which had been adopted in those days of establishment. On the premise, this paper is to examine the materials and technique of wall plaster work in the government building constructions in the Joseon dynasty. The result of this examination shall come up with a basic conformity in the case of repairing the building established in the late of Joseon dynasty. This paper is carried out for the proper repair and restoration of architectural cultural properties. Construction reports and other documents in those days are examined for the study. Following conclusions have been reached through the study. The materials and technique which applied to wall plaster work in those days were quite different from the present. The technique that was used to wall plaster of government buildings in those days was not a lime wall plaster, but sand coat one. The kinds of material for setting of the sand coat wall plaster had been revised with the change of the times or constructions. The main kinds of material were composed of sand, white clay, paper fiber, and cereal starch. However, the present materials were composed of sand, white clay. Therefore, the present materials and technique which applied to wall plaster work for the repair and restoration of architectural cultural properties have to be revised and corrected.

Mycoviruses have been found in many fungal species including mushrooms. Double-stranded (ds) RNA genomes were common type in mycoviruses, but single-stranded (ss) RNA mycoviruses were also reported in some fungal species. Sequencing analysis using cDNA cloning experiments revealed that mycoviruses can be classified into several different virus families such as Totiviridae, Hypoviridae, Partitiviridae and Barnaviridae etc. Because the nucleotide sequence data that are available in these days are very limited in a number of mycoviruses, the existence of more diverse viral groups in fungi are currently expected. In this review, we selected four different fungal groups, which were considered as the model systems for mycovirus related studies in both plant pathogenic fungi and edible mushroom species, and discussed about their molecular characteristics of diverse mycoviruses. The plant pathogenic fungi introduced here were Cryphonectria parasitica and Helminthosporium victoriae and the edible mushroom species were Agaricus bisporus and Pleurotus ostreatus.

한국은 오래전부터 한자문화권의 일원으로 유구한 한자 사용 역사를 가지고 있다. 그러나 한글 전용정책의 시행으로 한국어 속의 수많은 한 자어와 한자에 대한 이해능력이 나날이 퇴보하고 있는 실정이다. 따라 서 학문의 전당이라는 상아탑의 대학생조차도 자신의 이름은 물론 아주 간단한 한자도 모를 뿐 아니라 학문 연구에서 필수적인 용어에 대한 이해도 이루어지지 않는 부작용이 생겼다. 모두가 주지하다시피 한자는 폐지해 버리기에는 너무 오랜 역사를 우리민족과 같이 해 왔으므로 이 미 우리의 언어생활과 너무나 밀접한 관계를 가지고 있고, 앞으로 동아 시아 한자 문화권의 활발한 공동경제 발전과 세계 경제의 중심으로 급 부상하고 있는 중국과의 관계를 살펴보면 더욱 더 한자를 등한 시 해서 는 안 된다. 따라서 교육부는 일부 학교장의 권한에 따라 초등학생에게 도 한자를 가르칠 수 있도록 허가하는 등, 공적·민간차원에서 한자를 공 부하고 우리의 언어생활을 더 폭넓고 다양하게 하려는 노력이 이루어지 고 있다. 이에 발맞추어 현재 8개 시행단체에서 한자급수시험을 시행하 고 있으며 현재 초등학생은 물론 입시생, 취업과 인사고과에서 유리한 고지를 차지하고자 하는 일반인에게까지 한자시험은 이미 필수적인 사 항이 되고 있다. 본 논문은 현재 시행되고 있는 8개 시행단체의 한자급 수시험을 살펴보고, 각 시행단체 별 한자급수시험의 한자 선정 기준과 선정 한자의 범위, 각 한자급수 별 시험문제 양식 등 분야에서 자료를 수집하고 귀납하고, 더 나아가 각 급수시험에 내재된 문제점을 파악하 여 앞으로 나아갈 길을 제시한다.

Building on the readings of Yeats’s esoteric poems and A Vision, I pose to rethink the dimensions of his occultism, more specifically his reflection on an encounter with the supernatural beings. The need for rearticulation of the role of relation to the other gains urgency because the supernatural beings are by nature obscure, indistinct, and indefinite. They resist too much clarification and determination that may reduce their complicated and irreducible beings to distinct concepts. The difficulty, therefore, lies in the question of how Yeats could present the beings in a manner as precise, proper, and rigorous as possible and at the same time he could respect and honor the mode in which the beings conceals themselves in the mystery, by letting them be the mystery that they are. Applying the concept of “ecstasy” and “epiphany” to Yeats’s three poems, my paper investigates how each poem reflects and illustrates the nature and the structuality of “ecstasy” and “epiphany.” In “The Double Vision of Michael Robartes” the girl dancing between a Sphinx and a Buddha in the fifteenth night is the anti-self of Yeats. In a moment the girl, the Sphinx, the Buddha and the poet himself had overthrown time in contemplation. They remain motionless in the contemplation of their real nature. when Robartes meets the girl, he can be a totally subjective mind, overcome the illusion of duality, and find a “revelation of realty.” They finally all integrated into one and accomplish the ultimate reality as a phaseless sphere. This poem Robartes shows how ecstasy or epiphany in an encounter with the supernatural being not only arises from the contemplation of things vaster than the individual and imperfectly seen but also escapes from the barrenness and shallowness of a too conscious arrangement. In the second section of “Vacillation,” Yeats presents a ritual ceremony in which “Attis’ image” is hung between the two parts, uniting death with eternal life, assuring immortality. He who performs this rite “May know not what he knows but knows not grief.” Yeats in his poetry consistently and repeatedly alludes to an ancient sacrificial ritual and the imitations of ritual techniques through words and rhythms. For him, the ritual enacts an inner vision of permanent beauty and harmony and enables us to participate in the transcendental experience of a rite. Yeats often clearly sees and evokes the effects of sacrifice to ensure symbolize the transcendental vision of whole beyond ordinary experience or expression. Yeats showed Unity of Being in “Byzantium.” He attains the Ultimate Reality completely, in which subject and object are unified in the space without the time. He achieves the ultimate reality as an eternal instant. This ultimate reality is Yeats’s Unity of Being.

25 종류의 신선 과채류로부터 MRS 한천 고체배지에서 생육하는 1,250주의 유산균을 분리한 후 식중독 세균인 Escherichia coli 0157:H7, Listeria monocytogenes, Bacillus cereus와 유산균인 Lactobacillus plantarum, L. casei, Lactococcus lactis subsp. lactis에 대한 생육저해활성을 조사하였다. 조사한 1,250 균주 중에서 23 종류의 과채류에 존재하는 607 균주(총 조사균주의 49%)가 E. col 0157:H7, L. monocytogenes 또는 B. cereus에 대한 항균활성을 나타내었다. 이 균주들의 L. plantarum, L. casei, Lactococcus lactis subsp. lactis에 대한 항균활성을 측정한 결과, 7 종류의 과채류에 존재하는 24 균주(총 균주의 3%)가 박테리오신 유사활성을 나타내었으며, 이 균주들의 생리적 형태학적 특징을 조사한 결과 전형적인 유산균의 특징을 지니고 있었다. 24 균주 중에서 3 균주는 nisin을 생산하는 것으로 판단되었으며, RAPD-PCR 분석을 통하여 동일한 과채류에 존재하는 균주들은 유사한 분류학적 특징을 지니고 있는 것으로 확인되었다.

The objectives of this study were the development of a synthesis technique for highly active nanosized ITO powder and the understanding of the reaction mechanisms of the ITO precursors. The precipitation and agglomeration phenomena in ITO and precursors are very sensitive to reaction temperature, pH, and coexisting ion species. Excessive ion and ions had a negative effect an synthesizing highly active powders. However, with a relevant stabilizing treatment the shape and size of ITO and precursors could be controlled and high density sintered products of ITO were obtained. By applying the reprecipitation process (or stabilization technique), highly active ITO and powders were synthesized. Sintering these powders at for 5 hours produced 97% dense ITO bodies.

Since 1884, many western Protestant missionaries came to Korea. The missionaries initially treated of the spiritual perspective of Koreans as superstitious and ignorance-oriented. Especially in the field of medicine, the Western perspective seemed to be far advanced than the Korean traditional perspective. According to the Korean traditional view, sicknesses was in many cases caused by intrusions of spiritual beings. Therefore, to cure the sick, one had to cast out those spiritual beings out of the bodies through placations or by force. With such perceptions, Korean people were not able to overcome the hard situations caused by the contagious diseases such as pestilence, small pox, and typoid fever. Western missionaries could take advantage on those matters in order to help Koreans and thereby achieving the trust of Korean government. Even though Western science and medicine proved their effectiveness through such medical works, excessive reliance can cause one to fall into the idolatry of worshipping medicine instead of God. Throughout the development in the area of science and technology, Westerners have tended to look everything through the scientific perspectives. Through such trends Western societies were believed to run the course of secularization throughout the 19th and 20th centuries. God and His supernatural world have been marginalized especially in public areas. According to Professor Paul G. Hiebert, even missionaries with severe Western cultural backgrounds have difficulties in understanding the spirit world of the native people. Early missionaries to Korea were not exceptions. They also had difficulties when they first met the Koreans and tried to understand their spiritual view points. In contrast to the Westerners who generally do not recognize the spiritual beings around them, the Koreans recognized the spiritual beings such as ghosts, ancestors in almost every aspect of their lives. Koreans were famous in maintaining the practices related to such spiritual beings throughout their ancient history. When the missionaries first observed practices related to the spiritual beings, they judged Koreans to be ingnorant or superstitious. However, the missionaries continuously tried to understand the people and their worldviews. When they were unable to understand the Korean worldview on the spiritual beings, they resorted not to the Western naturalistic perspective but to the Bible. Through comparison between the Korean traditional perspectives and the Biblical perspectives, they discovered that the Biblical perspectives were more similar to the Korean traditional perspectives. And with careful observation and examination of the Korean ministers’ deliverance works, they changed their thought about the spirit world. The demons and spiritual beings which were regarded to harass Korean people were not supterstitions or fatacies. They were real beings confirmed by the Bible. The native Korean ministers contributed a lot in the paradigm shift from Western perspective to the Korean perspective on the reality of spiritual beings. The Korean ministers viewed the Bible differently. They believed Bible stories where the possessed were released by Jesus and his disciples. The faith of Korean ministers proved to be simple and firm enough to follow the practices of Jesus and his disciples in casting out demons. When the missionaries heard about the stories of deliverances by the Korean ministers and believers, they did not stop but rather carefully examined such behaviors in light of the Bible. The final criteria of missionaries were not the western but the Biblical perspective. With such criteria, they accepted and recognized the deliverance ministries of the Korean believers. Some missionaries, when asked if they could cast out demons out of troubled, succeeded in the deliverance ministries. In my estimation, the Nevius mission plan contributed greatly in making harmony and cooperation between the missionaries and the Korean ministers. God brought Koreans who were troubled with spiritual bondage into the Kingdom of God through such faithful servants of God. The reasons the early protestant missionaries to Korea brought such great success in evangelizing Korea were foremost their deep reliance to the Bible as the Word of God and secondly their deep understanding of Koreans and their ways of thinking.