본고는 근세로 이행하는 시기의 이탈리아에서 제작되었던 예술작품들이 단순히 예술적 의도로만 제작되지 않았음을 밝힌다. 15세기 후반 무렵, 피렌체의 예술이 볼로냐로 퍼져나가 어떻게 반 응하였는지를 살피고, 볼로냐를 통치한 조반니 벤티볼리오 2세가 주도한 도시 프로젝트를 통해 그 가 활용했던 황제의 이미지가 공공장소에서 주는 효과, 그리고 사적인 공간인 개인 예배당에서 그의 교양이 예술 속에서 어떠한 정치적 메시지를 던지는 지를 분석한다. 정치사상가로서의 단테의 『제정론』에 근거해 조반니 2세가 추구하려 했던 정치적 이상향을 밝히고 나아가 군주로서의 조반 니 2세의 풍부한 이미지 창출 능력을 재평가하여 북부 이탈리아의 르네상스 예술에 대한 관심을 불러일으키는데 그 의의를 둔다.

The purpose of this paper is to research Gunnar Asplund's Woodland Chapel (1918-20) in terms of the revernacularization of classicism and to investigate into the matter of the constructional logic. The term 'revernacularization of classicism' was used by Alan Colquhoun to explain the process to return to the pure sources of classical architecture, and the case of a successful fusion of classicism and vernacular traditions was suggested by Demetri Porphyrios through Scandinavian Doricist sensibility in the early 20th century. Porphyrios's classicism, not as style but as sensibility, is premised on a constructional logic of vernacular, and is to achieve an aesthetic quality by its mythical elaboration. Woodland Chapel, a representative of the Scandinavian Doricism according to him, illustrates characteristics of the revernacularized classicism as in the fact that it thickly displays vernacular images at the same time as relying on classicism; in the return to primitive simplicity; and in the mythopoeic power. However, the constructional logic of this building was obscured in the capital of the portico columns, the interior dome, and the whole structure of the roof. Confronting this paradox, we have to remember that although Porphyrios emphasized the constructional logic he opened an aesthetic exit of the mythical elaboration, which is in accord with the concept of the tectonic as the poetics of construction. Woodland Chapel assumes atectonic features but is never anti-tectonic. Asplund intensified a poetic effect by setting the myth over construction in the chapel, and so it can be seen as a key example of the revernacularized classicism with the Doricist sensibility.

This paper addresses the indeterminacy and uncertainty of a site-specific, religious meaning which has been believed to be inherent in the Rothko Chapel paintings. Commissioned by John and Dominique de Menil in 1964 for a Catholic university, the chapel was Rothko's last and most important project to realize his life-long aspiration for a contemplative, environmental, permanent installation of his work. Created for a specific site and framed in religious terms, the Rothko Chapel paintings have been normally understood to deliver or communicate their spiritual meaning in the specific architectural setting of the Catholic chapel. Although it was dedicated in 1971 as an ecumenical chapel freed from any denominational ties, religious interpretations closely related to, and enhanced by, structural analyses of the architecture have dominated art-historical studies of the Rothko Chapel. Reflecting critically on this normative approach to the chapel paintings and their site-specificity, which I call a unified “inner or internal” interpretation, I intend to cast light on what could be seen as“ external or prior” to the work, which would result in a more fragmented, ununified reading. More specifically, I explore exterior or prior factors on two levels, the traces of which are embedded in the chapel paintings: on the one hand, Rothko's New York studio as a matrix in which the paintings were conceived, executed, and completed as an ensemble, and on the other hand, the historical context of 1960's abstraction against which Rothko's monochromes and hard-edge black-figure canvases could signify and assert any meanings. I suggest these two readings from without as an alternative to structural readings from within, such as Sheldon Nodelman's in-depth formal analyses and structural interpretations of the installation program. My alternative readings would illuminate how, in the chapel paintings, multiple voices and traces of others coexist with the artist's singular voice and his own hands. All in all, instead of claiming any single primary meaning, I aim to deconstruct the boundaries between formalist and contextual readings of the Rothko Chapel, and contribute to expand the interpretive horizon of the chapel paintings' structure and meaning.

The Chapel and Exhibition hall of Chul-du-san-Holy place are considered as the most important work of architect Lee Hee-Tai (1925-1980), and as a work representing Korean architecture in 1960's. What is the reason that these buildings can acquire such a remarkable estimation? This study tries to make clear this reason with an analytic method. These buildings are situated in singular site, in which small mountain comes up alongside with Han-river. Architect laid out the Chapel and Exhibition hall to the memory of 108 saints who died for their faith in this mountain, considering the specificity of the site, the direction of approach stair, and the formation of public space. Architect proposes an opposed composition of form for these two buildings. So the Exhibition hall is characterized by trabeated structure, centripetal force and Apollonian order. It has strictly proportioned facade, which is composed of two 15m-by-l5m squares and subdivided equally in three portions. The Chapel is charaterized by arcuated structure, centrifugal force, and Dionysosian sentiment. In this work, architect Lee Hee-Tai also expressed the locality of Korean architecture with the grammar of column-roof.

This Study aims at searching the meanings in the creative process of Ronchamp chapel by analyzing the drawings of the site, plan, section and elevation in chronological order. The origins of his architectural creation are identifying with the site(memories of Acropolis), analogies of crab shell, air plane wing and hydraulic dams. The architect informed himself about the site ,the tradition of pilgrimage associated with the place, and its devotion to the Holy Virgin; he looked into the rituals of the Catholic religion, spoke with ecclesiastics; he studied and annotated a monograph devoted to the site of Ronchamp. Also ,the plan required that it be possible to collect rainwater, since such was rare on the hill. In the first design phase, overall conception of building was carried out in the sketches and drawings from June 1950 to November 1950. The second phase in the elaboration of the project was from January 1951(at which time preliminary project was presented to the Commission of Holy Art) to April 1953. The modifications made were in response to opinions expressed by the patrons. The building moved to east and gargoyle moved to west, then, the elevations of north and west were changed. He designed the artificial land and bell tower from the first phase even after the beginning of construction ,he wanted them to be built .But they were not constructed, so the outer space for rituals of religion had no tension. I concluded that Le Corbusier had gifted ability and efforts to create spontaneous birth(after incubation) of the whole work, and the execution of drawings itself. He devoted himself to accomplish the project in spite of the change in situation or by clients.

The process of interpretation comprises the passage from blindness to pre-canonical responses, then the canonical interpretation and its dissemination. and finally silence and oblivion. But oblivion does not necessarily imply the conclusion of the interpretative process of work. A reinterpretation may follow. This study aims at searching the source of reinterpretation of Ronchamp Chapel. I analyzed the canonical interpretation. the site, function, and form of the chapel. I concluded that the contextualism, semiology, regionalism and other architectural conception may be the frame of reference for reinterpretation of Ronchamp Chapel.