묘비명은 예이츠의 죽음에 대한 시와 죽음에 대한 인식을 이해하는데 중심적인 역할을 한다. 죽음에 대한 그의 태도는 언뜻 모순되어 보인다. 그는 「유령들」과 「인간과 메아리」에서 죽음을 무나 부재 혹은 미지의 존재로 그리는가하면 「죽음」 에서는 위대한 인간을 죽음의 두려움과 희망을 초월하는 영웅으로 칭송한다. 한편 예이츠는 자신의 시적 삶이 죽음에서 영감을 얻는다는 것을 인정함으로써 죽음을 존재의 부재보다는 시적 창조와 관련짓는다. 그는 묘비명을 통해 무로서의 죽음과 시적 영감으로서의 죽음을 매개하고 연결한다. 망자를 시인의 마음과 텍스트에 위치시키고 망자에게 목소리를 부여함으로써, 예이츠의 묘비명은 텍스트에서 죽음의 현존을 표시하고 죽음을 향하는 시인의 자기 추구 과정을 보여준다.

The purpose of this paper is to reconstruct the original floor plan and wall design of Seokbulsa Grotto in Kyungju; commonly known as ‘Seokguram’. The paper presents an array of dimensional studies of the existing Seokguram to examine its architectural form, and infers the original floor plan and wall design of Seokbulsa Grotto. Seokbulsa Grotto is designed as a system of 'coherent modules' and was constructed using the dry stone method, which interlocks large stone modules into a whole that becomes the load-bearing structure itself. The design principles governing Seokbulsa Grotto are the spatial axis of symmetry, modular coordination, and the layout grid of a quarter Tang-Ruler(TR: 唐尺). Dimensional studies were conducted with these governing principles in mind and concludes the following about the original floor plan design. In the main chamber, Ansang-stone’s radius is 12 TR, and Flagstone’s radius is 121/4 TR. In the front chamber, the width between the two Ansang-stones facing each other is 22 TR and the longitudinal space depth is 12 TR, while the width between the two Flagstones facing each other is 221/2 TR and Flagstone’s depth is 12 TR. In the passageway, the width between the two Ansang-stones facing each other is 111/2 TR and longitudinal space depth is 9 TR, while the width between the two Flagstones facing each other is 12 TR and Flagstone’s depth is 73/4 TR. The distance from the center to the entrance line of the main chamber is 101/2 TR. Therefore, the total longitudinal length of the Grotto is 431/2 TR at the level of the Ansang-stones, and 44 TR at the level of the Flagstones.

This research examines Kang et al. (2016)’s proposal that corporate social responsibility (CSR) reputation, which was operationalized in this paper via consumers’ CSR beliefs about a brand (Du et al., 2007), could moderate the negative effect of corporate social irresponsibility (CSI) crisis on firm performance when it is used as a preventive, insurance-like measure. According to Kang et al. most companies unsuccessfully used CSR as penance mechanism to undo negative effects of a prior CSI crisis they caused by their irresponsible behavior. However, using CSR as an insurance tool before any CSI event has happened, in order to mitigate the potential negative future effect, has not been observed yet in practice. The results of this paper show that a completely CSR positioned brand has a competitive advantage over a non-CSR positioned brand. Regardless of crisis severity, the consumers’ stronger CSR beliefs triggered by the CSR brand positioning works like a preventive, insurance-like mechanism, which protects the brand in times of both non-severe and severe CSI crisis. The CSR positioned brand also suffers a damage measured in brand attitude change and negative word-of-mouth, but much less than a brand, which did not care at all about CSR positioning or engaging in any CSR activities. However, the results only hold true for consumers, who regard CSR as important. Most managers still do not even know the effects a reputation in CSR can have in face of a CSI crisis (Lenz et al., 2017). This research sheds new light on this ambiguity.

Do Corporate Social Responsibility (CSR) activities really influence firm value, and if so, what is the mechanism that is at work? In this study, we especially focused on publicizing CSR (PCSR) and tried to examine the effect of PCSR on firm value. We merged the data from different archival sources and obtained balanced panel data consisting of 385 firmyear observation across 77 firms for 5 years. The data contained several variables such as Publicizing CSR, WOM, Tobin's q, Advertising intensity, Contribution to sales ratio, ROE, Sales increase, Asset, GDP, and other financial indicators. This study provides several implications for marketing theory and practice. First, it simultaneously reveals the preceding and following factors of word of mouth. Second, our evidence suggests that marketing managers could obtain benefits if they concentrate not only on finding good CSR activities but also on publicizing them well, and that PCSR could be a great help for companies that want to improve the public awareness and interest. The purpose of this study is to clarify the relationship between publicizing CSR (PCSR) and firm value, and the mechanism by which the influence is conveyed. Our findings are as below. First, the higher the PCSR, the greater the firm value even though the ratio of contribution to sales is added. Because the contribution is known as a representative proxy for corporate socially responsible investment, this result implies that PCSR is significant even though the effect of CSR itself is controlled. Second, WOM mediates the relationship between PCSR and firm value. This suggests that publicizing CSR could attract people's attention and then contribute positively to firm value. Finally, this study found that the effects of PCSR on firm value are mediated through positive WOM in the context of controlling negative WOM. This result implies that PCSR increases the amount of positive WOM, rather than negative WOM, which helps improve corporate value.

본 연구의 목적은 연기 지도 과정에서 자주 사용되는 ‘말을 하라.’는 코멘트의 의미를 고찰하고 상황에 따라 변화하는 실질적 의미를 찾아 ‘말을 하라’를 대체할 수 있는 구체적인 지도 용어를 탐색하는 것에 있다. 연기 교육이나 공연 연습 현장에서 ‘말을 하라.’는 코멘트를 쉽게 들을 수 있다. 그러나 그 의미의 모호함으로 인해 교육자, 피교육자 간의 소통이 효과적으로 이루어지지 않게 되고, 그 결과 교육을 통한 수정이나 발전이 제한적으로 이루어지는 경우가 있다. 다양한 연극 양식 중 일상어의 비중이 높은 리얼리즘 계열의 작품에서 ‘말을 하라.’의 코멘트 를 이끌어내는 원인은 크게 소리 전달 오류, 의미 전달 오류로 구분할 수 있다. 소리 전달 오류는 발성과 발음의 영역으로 구분할 수 있으며, 의미 전달 오류는 휴지, 문장 분석, 작품 분석, 개인적 습관 등의 영역으로 세분화할 수 있다. 각 세부 영역별 오류가 발생하는 현상을 분석하면 ‘관객에게 소리를 전달하라.’, ‘음소가 탈락되었다.’, ‘자음동화에 오류가 있다.’, ‘음운법칙이 생략되었다.’, ‘문법적 구조에 맞는 휴지를 가져라.’, ‘배우의 개인적 말 습관을 배제하라.’, ‘상황 분석에 맞는 말을 하라.’, ‘인물 성격에 어울리는 말의 방식을 찾아라.’, ‘인물의 목적에 어울리는 말 표현을 찾아라.’ 등의 구체적인 코멘트가 ‘말을 하라.’를 대체할 수 있을 것이다.

关于对中国文学的研究，其领域已不只限于中国大陆，还波及到香港、台湾、东南亚及北美地区。本论文要研究的是杨逸的作品《浸着时光的早晨》，这部作品于2008年在日本出版，是以日语为创作方式的，同一年被授予芥川赏。杨逸并非土生土长于日本，而是在中国接受完中等教育以后才去的日本。赴日后才学习日语的杨逸，虽然其以日语进行文学创作，但在其作品中仍然渗透着中国式的传统、情绪和文化。到目前为止，杨逸的一生一半生活在自己的故乡-中国，另一半生活在他国日本，所以，更能从客观的角度来观看中国，并且在陌生的地方开始思考自己的身份认同问题。这一点在她的作品中被原封不动地显现了出来，尤其是，其作品是以在中国处理困难的历史性事件为中心进行叙述的。本论文就从如何接近多少带有敏感性的中国历史、居住于海外的中国人身份认同问题以及中国作家以日语进行创作的文学作品对现今的中国文学起何种影响等方面进行探讨，以求对文学超脱特定区域文学领域的限制、确立新的文学范畴领域有所帮助，同时，这样的研究又和中国文学的范畴区分和连关性有关联，这不仅和前面提到的中国文学的范畴问题相衔接，也为审查21世纪中国文学提供了机会。

呂祖謙, 字伯恭, 婺州(今浙江金華)人. 生于宋高宗紹興七年(1137), 孝宗淳熙八年(1181)歿. 祖謙南宋之著名經學家史學家敎育者, 與朱熹張栻 齊名, 稱東南三賢, 爲浙東學派之中心, 金華學派之鼻祖, 世人尊稱爲東萊 先生. 呂祖謙出於權門, 家學傳承, 文獻藏書無比. 曾祖父刑部尙書呂好問伯 祖父中書舍人呂本中等之學問, 傳於祖謙而發揚廣大. 隆興元年(1163)及第, 同年選博學宏詞科, 歷任太學博士秘書郞國史院編修官實錄院檢討官. 重修 徽宗實錄, 受命撰聖宋文海, 纂輯皇朝文鑑. 呂祖謙爲朱熹理學與陸九淵心 學折衷, 周旋鵝湖之會, 雖不得所期望, 其志願自顯於世. 祖謙反空理空豁, 主讀書力行. 撰著六十餘種, 有近思錄古文關鍵大事記古周易書定考官箴辨忘錄增修 東萊書說呂氏家塾讀詩記等. 其心血之作, 乃關於春秋, 左氏博議二十五卷, 左氏傳說二十卷, 左氏傳續說十二卷, 卽是也. 其中東萊博議, 歷史評論書, 爲諸生科擧時文也. 乾道五年(1169), 呂祖謙三十三歲時作, 淋漓少壯學者 之覇氣與奇拔. 然而不精製, 勿謂正論, 此東萊博議之限界也. 齊桓公春秋 五覇之最, 東萊博議言及甚多, 而呂祖謙之觀點頗否定, 雖然後來走向肯定. 如此觀點至於東萊博議後期著述, 左氏傳說及左氏傳續說中可見. 此實爲呂 祖謙之學者的力量與良心, 後學之所敬服也矣. 其實東萊博議未完著述, 偏重於魯十二公中宣公以前, 宣公以後五公罕 見. 以敎學宦途無暇, 享年短促, 若使其命延二三十年, 學問益加大成, 而東 萊博議亦完成無瑕, 哀哉!