본 글은 미국 특허법 및 미국 법원이 복수 주체의 특허 침해 행위에 대하여 어떻게 다루고 있는지를 살펴보고자 한다. 복수 주체의 특허 침해 행위를 위한 논의의 전제로 모든 구성요소가 실시되어야 한다는 구성요건 완비의 원칙 및 일부의 구성요소만이 실시된 경우에도 제한된 범위 내에서 특허 침해를 인정하는 간접침해 이론이 검토될 필요가 있다. 복수 주체의 특허 침해 행위에 있어서 CAFC는 애초에는 구성요건 완비의 원칙과의 관계 상 복수주체에 의하여 특허의 침해가 발생하는 것을 인정할 수 없다는 원칙적인 입장을 취하였다가, On Demand 판결을 통하여 이와는 정반대로 복수 주체에 의하여서도 원칙적으로 특허침해가 발생할 수 있다는 입장을 취한 바 있었다. 그러나 그 이후 다시 BMC Resources 판결 등 다수의 판결을 통하여 당사자들 사이에 지시 내지 통제(direction or control) 관계가 존재하는 경우에는 그 지시자 내지 통제자에 대하여 전체 특허침해에 대한 책임을 물을 수 있다는 입장을 취하였다. 복수 주체의 공동침해책임에 대한 미국 연방대법원의 판단이 아직 없는 상황에서 CAFC는 BMC 판결 이후로 확립된 “지시 내지 통제”기준을 견지하고 있는 것처럼 보이지만, 구체적인 사안에 있어서는 그 기준이 명확하지 않은 것으로 보인다. 2011. 4. 21. CAFC는 Akamai사건에 대한 연방항소법원의 판결과 관련하여“만약 개별 주체가 각각 하나의 방법 발명의 별개의 단계를 실시한다면, 어떠한 조건 하에서 이 청구항은 직접 침해될 수 있는가 그리고 각 행위 당사자는 어떠한 정도로 책임을 부담하는가?”라는 주제에 대하여 전원재판부 회부(en banc)를 결정하였고, 위 결론을 통하여 보다 명확한 기준이 구체화될 수 있을 것으로 보인다.

The building for the Sutra appeared as the Sutra-belief became popular in the early years of the Koryo Dynasty. According to the written documents, there were two types of apparatus to keep sutras, one by fixing the cabinet to the wall and the other by rotating the cabinet at the center of the hall. There are no remains. Recently, at the excavation of the site of the Yeongguk Temple (寧國寺) in the Chungcheong Prevince (영동군), a building which was presumed as the Sutra Hall was recovered at the side of the Main Hall. At the center of the building, of 6meters width and 6meters depth, there was a large stone which had a round trace which was presumed to supporting the rotating sutra-case cabinet. By examining the concerned situations, this building was concluded as the Sutra Hall of the temple. The Yeongguk Temple had a close relationship with the royal household. Budddhist monk Gwangji, son of the 16th King Yejong was lived at the Temple. the tomb of King's advisory priest Wongak was also erected at the Temple. Two monks were well known as the defender of the Sutra. The Sutra Hall of the Yeongguk Temple regarded as a significant example which showed us how the archtectural aspect of the Sutra Hall was shaped in the Koryo Dynasty. It could be said that revealing the architectural aspect of the Stura Hall will help revealing the Buddhist architecture of the Koryo Dynsty which is veiled in many field.

이 논문은 김해 율하리유적에서 조사된 청동기시대의 무덤을 중심으로 시신 매장방법에 관해 검토한 것이다. 유적은 주거+저장+분묘+의례공간으로 구성된 청동기시대 후기의 대규모 취락유적으로, 이중 무덤은 총 106기가 확인되었다. 무덤의 종류는 지석묘(개석식 묘역지석묘, 개석식 지석묘), 석관묘(상형석관묘, 석축석관묘), 목관묘, 토광묘, 옹관묘 등이며, 여기에 채용된 매장주체부의 종류도 상형석관, 석축석관, 石+木棺, 목관, 옹관, 토광 등이다. 특히 지석묘의 매장주체부는 석축석관이 주를 이루지만 옹관을 제외한 모든 형식이 사용된다는 점에서 주목된다. 이것은 지석묘의 속성이 기본적으로 상석이나 묘역을 통해 외형적으로 드러내는 것으로 내부적 속성인 매장주체부는 일률적으로 정하는 것이 아니라 필요에 따라 선택적으로 사용한 것으로 보인다. 또한 石+木棺이 사용된 무덤은 최근에 조사예가 증가하고 있는데, 목관이 보다 적극적으로 매장주체부에 수용된 결과라 생각된다. 따라서 목관묘와 토광묘도 다른 묘제들과 함께 청동기시대에 활발히 조성되었던 무덤형식임을 알 수 있다. 하지만 한 단위 유적만을 대상으로 하였기 때문에 한반도 전역으로 확대하여 해석하는 것은 아직 한계가 있지만 확인된 무덤의 수가 많고, 다양한 묘제들과 매장주체부가 복합적으로 출토되기 때문에 한국 청동기시대 무덤 매장방법에 대한 하나의 모델이 될 수 있을 것으로 기대한다.

Since 1995, the facility of class 1 and 2, classified by law had been subject to system of post maintenance management where periodic safety inspection and diagnosis to identify any problems and to take appropriate measures as a matter of urgency. Although the standards and systems had been revised many times for continuous improvement due to surrounding environmental factors, the technical factors and other factors for improvements, continuous researches and efforts are needed to ensure even higher effectiveness. Furthermore, the consciousness of the management body that executes and implements such improvements for facility management is most important. Therefore in this study, through such analysis, more realistic management consciousness review was performed. Also the direction for improvements is proposed, to carry out more effective facility safety management systems implementation.

The present paper is intended to analyse the body-narratives in the contemporary Chinese literature under the viewpoint of subjectivist-body-esthetics. The basic ideas of subjectivist-body-esthetics are: man is body, body is subject, aesthetic activities is the praxis of the body-subject. From the viewpoint of subjectivist-body-esthetics, the main weakness of body narratives in the contemporary Chinese literature is that it merely presents the objectivity of body. In 1949-1976's, the grand revolutionary narratives defines the body as the tools which must servers for the ultimate goal of communism project. After 1976, the reforming and opening-up policy makes a Comparatively free atmosphere in which writers are allowed to show the beauty and desires of body. Some writers, such as Chang Xian Kiang, began to regard the body as the self-decisive subject. But the body narratives after 1990's does not develop this clues. From 1990's, Chinese body narratives differentiates itself into two trends: (1)highlights the spiritual subjectivity, insists that the body is only the impermanent house of the soul-subject; (2)reduces the body to the corporal being without head, displays the desire of the body unilaterally. Both of them deny the subjectivity of body and does't reveal the status ,meaning, dignity of body-subject. So, the authentic subjectivist-body- narratives is still unborn in China.

The subject is connected with a structure named "The Symbolic" to Lacan, but he denied that the subject is explained simply as a fruit of language and "Other" From his point of view, passing through Subject, De-formation and Crack over it is designated as foundation of generation and creation rather than our destined defect. It should not be understood that subject of "The Real" is a concept of the subject free itself from restraint of "The Symbolic" However, this does not mean he asserts "Subject" is something incapable of being controlled by the unknown power. The problem is that this autonomous existence meets inside of it with something "More than one's own self" by "circulating around itself" like a permanent star. This is the indication of a "stranger in the middle of my privacy", or "extimite", a coined-word by Lacan. Perhaps "Subject" is nothing more than the name of distance of object which is "too hot" to come close, and of this circulating movement. It's because of this object that the real subject stands against generalization and the subject can't be restored to any place in symbolic order-even though it is empty. The part which is told from Lacan's structural theory, that is to say, an importance to Lacan is that his Subject theory is not suggested or denied as a manual structure. On the contrary, it is a study of the relationship between the settled symbol that included in "real subject which is a unconscious one" and the symbolic subject hold- that is a metaphysical subject in general meaning. In Lacan's enlarged concept of subject beyond symbolic reality, it is noticeable that it gives justifiability to the union of a medium of different nature in artistic expression. We can recognize that the unconscious world is a living space which enables it to be a "condition of human being" not something dark under the surface of water through Magritte's(Rene Magritte, 1898~1967) surrealistic works. In other words, Magritte's art secures a core dimension of human nature through a mysterious gap of conscious and settled space. Magritte's drawings often evokes strange and unsettling feelings in people who view his paintings. This is because routine objects are found in "unsuitable" places from which we usually find them in our everyday lives. "Reality" in Magritte's paintings makes it aware that it is a strained field of concealment and disclosure basically between truths, and we can learn that his behavior to overturn to paint in-visible things is finally an effort to restore the "real subject" to the viewer's reality. In other words, such reversion arouses a nostalgic desire for the objects existing in their original appearance as they are - natural condition that our gaze had not been distorted yet by anamorphic stains. - and the state when we are conscious of them normally. Such desire offers an opportunity for us to get out of mental depression rather than operates to us as an abnormal crack. It's successive process of effort to search for lost subject and Paradise Lost facing up to reality of subject human that is to be a subject of world and life are ousted from their place by structure and authority of culture.

Prefiguring the proliferation of postcolonial discourses in the next two decades, this essay attempts to illuminate the key issues pertaining to collectivity and individuality in postcolonial relations: territorial consciousness, linguistic domination, and cultural imperialism among others. The essay examines these interrelated questions in terms of what I would define as "postcolonial cognitive mapping." Cognitive mapping involves demarcating cultural territories as self and other, center and margin, and indigenous intellectuals in the third world and minority intellectuals in the first world. In relation to this mapping, Fredric Jameson demonstrates that third-world texts, even those which are seemingly private and invested with a properly libidinal dynamic necessarily project a political dimension in the form of "national allegory." That is to say, the story of the private individual destiny is always an allegory of the embattled situation of the Third World's culture and society. Meanwhile, Aubdul JanMohamed argues that the minority discourse should be located in non-identity-that is, not in shared identity such as race, nation, and gender, but rather in the shared experience of economic and cultural marginalization. At this juncture, the writing subject should be in the cultural and political thinking which is able to dialectically encompass both the collective tactics in third world and the individual one in First World. By doing this, the postcolonial writer can achieve the autonomy of his/her poetics of identity. If the postcolonial project in writing is at once to recognize and resist the continuing influence of colonialism, the only choice given is to use cognitive mapping strategically in order to achieve creative transcendence.

"Ju-chae" ideology can be likened to the driving force that support, maintain, and fosters the North Korean society. Since the defection of Party Secretary general Hwang, Jang Yeup, however, the meaning of "Ju-chae" is being transformed, signifying the construction of a strong fatherland. Nevertheless, "Ju-chae" continues to be a strong ideological strength underlying the North Korean society in general. The 1995 food shortage was an occasion which shook the very foundation of North Korean establishment. The resulting economic reforms initiated in July 1st of 2002 leaves the impression believe that the leading consideration of the North Korean society is economic rather than political. Signs of such changes gave occasion for South Korean churches to reexamine their North Korean mission strategies. In other words, Christianity does not translate into anti-"Ju-chae" nor is anti-Christianity signify "Ju-chae." In between the early years of the North Korean government till the official recognition of religion in 1972 was the Korean war. While the traditionally this period is viewed a period in which the North Korean government attempted to eradicate religion, judging from events, it is a period in which official religion is transformed into an unofficial religion and all religion hostile to the government is eradicated. Christian church is included in this category. The Korean war resulted in anti-American feeling and Christianity was considered as an American religion. Anti-Christian activity became the ideological basis of "Ju-chae" ideology. The self-reliance or Kim, Il-sung-nism which form the basis of "Ju-chae" is linked to attempt to preserve the North Korean establishment from foreign powers. To this point, the North Korean government is viewed as in the forefront of Christian oppression. In reality, North Korea is known to execute believers for their faith. However, Christian leaders are known to hold high offices in North Korea. Furthermore, underground church is known to exist till today. This can be viewed as evidence that the North Korean church, rather than anti-Christian, merely views the Church as anti-government. Thus, "Ju-chae" and Christianity, instead of being antithetical, merely differs in methodology. Any attempt to evangelize North Korea must take into consideration the renewed interest in economy in North Korea. Because North Korea is concentration its energy towards economy, North Korean mission must work to integrate its activities with economic assistance. The fact that North Korean situation can change overnight by the actions of Kim Jung Il is the longstanding problem. Variation in North Korean politics is a handicap. But we must not forget that the economic problems of North Korea is unavoidable and must plan our mission strategy accordingly. Currently in North Korea, the introduction of cell-phone and computers are allowing outside news and information to enter North Korea and this leads to speculation that a return to the past is not an option for North Korea. Therefore, we must look at "Ju-chae" as a difference in type. It is time detailed mission strategy is formed in connection with North Korean economy, particularly in association with the special economic area created in Gae-sung.

This study is an attempt to create a possibility to have a dialogue between Christianity and the juche idea. Due to the strong anti- cornmUIÚsm in the South Korean Church, it has been very difficult to initiate dialogue between them. The juche idea is the ruling ideology of North Korea，and plays the role of a substitute religion. It dominates everything, induding politics, economy, milit따y， culture, social life and individual life. In order to understand North Korea its sociery and its people，it is necessary to know what the juche idea is. It may help to prepare for reunification of Korea and the post reunification period. For an effective mission in North Korea, it is worthy to analyze the juche idea ideologically and theologically. Christianity and the juche idea have different worldviews and methodologies: while Christianiry has a theocentric view, the juche idea has an anthropocentric idea. Christianity， particularly Reformed theology, has a GocI-centered view of histoty, whereas the juche idea has a human-centered understanding of it. Reformed theology believes in God's revelation and providence, but the juche idea pursues revolutionaty praaice for liberation. Although there are differences and disagreements berween Christianity and the jttche idea, we can discover similarities berween the juche idea and minjung theology. The juche idea differs from Reformed theology, but is closer to minjung theology. Both the juche idea and minjung theology affirm that human beings are the subjecrs of histoty, and emphasize the struggle for liberation from oppression and explotiation.

위해요소중점관리제도(Hazard Analysis Critical Control Point: HACCP)는 세계적으로 식품의 안전성을 보증하는 가장 과학적이고 체계적인 위생관리기법으로 널리 인정되고 있고, 우리나라도 법적으로 도축장에 연차적으로 의무적으로 적용토록 하고 있다. 본 연구는 이러한 HACCP를 국내 도축장에 시행하는데 있어 기본토대를 파악함으로서 향후 효과적이고 체계적인 HACCP이 시행되는데 기여할 수 있도록 하기 위한 것이다. 이를 위하여 HACCP 시행주체인 영업자(124명), 종업원(363명) 및 HACCP 담당공무원(170명)의 HACCP 시행능력 및 인식실태를 설문조사를 통하여 분석하였다. 본 연구 결과, HACCP의 이해정도는 도축장 영업자가 34.7%, 종업원 21.1%, 관계공무원이 57.1%으로 공무원이 비교적 HACCP에 대한 이해정도가 높은 것으로 나타났으며, HACCP 수행의지는 영업자 93.5%, 영업자 88.9%, 공무원 93.6%으로 모두 시행의지가 있는 것으로 나타났다. 설문조사에서 나타난 도축장에서의 HACCP수행의 가장 큰 잇점은 도축장 위생수준의 향상(54.1%), 식육판매증가(17.6%), 위생 식육수출증가(7.5%) 등으로 나타났으며, 시행시 가장 큰 장애요인으로는 도축장 경영난(33.2%), 도축장의 낮은 시설수준(27.3%), 종업원의 낮은 위생의식(19.4%), 및 HACCP의 이해부족(12.3%)으로 나타났다. 현 시점에서 도축장에서 효과적인 HACCP를 시행하기 위한 가장 시급한 조치로는 도축장의 시설수준향상(36.6%), 교육과 훈련을 통한 HACCP기반 확대(19%), HACCP시행 도축장을 위한 특혜부여(11.8%), 그리고 정부와 산업체간의 긴밀한 협조체제(10.3%)으로 나타났다. 이번 연구결과는 HACCP를 시행하기 위한 효과적인 방법을 제시하며, 도축장 영업자에게는 그들 자신만의 효율적인 HACCP계획을 수립할 수 있도록 도와줄 뿐만 아니라, 국내 도축장의 HACCP 시행여건을 체계적으로 분석.제공함으로서 정부등 관련업계에서 HACCP 시행 정책 등을 수립하는데 있어 기초자료로 활용 될 수 있다. 결론적으로 본 연구결과 HACCP는 도축단계에서 식육안정성을 보증할 수 있는 매우 효과적인 위생관리기법으로 인정되고 있으며, 이의 시행필요성이 매우 높은 것으로 HACCP시행주체들은 인식하고 있으며, 도축장에서 HACCP체계를 성공적으로 구축하기 위해서는 HACCP 시행에 대한 식육업계의 강력한 의지가 가장 중요함을 보여주고 있다.