득량만 식물플랑크톤 군집의 시.공간적 분포특성을 파악하기 위해 1992년 6월부터 1993년 4월까지 만내 38개의 관측점을 대상으로 월별 조사를 실시하였다. 결과, 득량만에서 출현이 확인된 식물플랑크톤 종은 식물성 편모조류 33종을 포함 50속 75종이 동정되었다. 계절별로는 여름과 가을에 비교적 다양한 종이 출현을 보이고 있는 반면, 봄과 겨울에 단순한 종 출현 특성을 나타내었다. 우점종은 연간 규조류에 의해 지배되고 있으며, 여름에 P. alata

생육초기에 발생하는 엽소(葉銷)는 본엽과 형태적, 생리적으로 다르며, 품종별로 차이가 있어 엽소(葉銷)를 제거해줌으로써 품종별 생육을 조사하여 엽소(葉銷)의 생리적 역할을 알아 보았다. 초장은 'Gelria'는 6cm로 식재한 경우, 'Jolanda'와 'Dream Land'는 0cm로 식재한 경우, 각각 생육초반에 엽소(葉銷)를 제거함으로써 초장이 작아졌으나 경경(莖經)과 꽃크기는 차이를 보이지 않았다. 개화소요일수(開花所要日數)는 품종에 따라 다른 양상을 보여 4품종 모두 0cm로 식재한 경우 엽소(葉銷) 제거에 의해 차이가 없었으나 6cm로 식재한 경우는 'Gelria'를 제외한 3품종이 단축되었다.

이 연구의 목적은 Motor-Free Visual Perception Test (MVPT)와 Mariannene Frostig Developmental Test of Visual Perception (DTVP)을 사용하여 뇌성마비 아동과 정상아동의 시 지각 능력의 차이를 알아보고, 뇌성마비의 사지마비군과 양하지마비군, 그리고 정상아동군에서 두 평가도구의 결과에서 제시한 시 지각능력의 차이를 비교하기 위한 것이다. 뇌성마비 아동 21명(사지마비 11명,

A new type of capacitor named "Super Capacitor" has been developed, in which the properties of electric double layer formed at the interface of activated carbon electrode- liquid organic electrolyte is applied. This capacitor is small In size, light in weight, wide In temperature range(-25~70℃), large in charge-discharge capability and good in voltage preservation. And this super capacitor is applied as a power back-up for electricity failure in volatile memory devices etc., a power source for a short time and a power source for operating actuators. At present the development of high power back-up types of the capacitor system and improvement of their characteristics are being actively conducted in order to find wider applications.lications.

The purpose of this study were to determine the relationship between balance ability and visual perception ability in health elderly. Twenty healthy elderly who live in Wonju City participated in three tests (Berg Balance Test, One-Legged Stance Test, Motor-free Visual Perception Test). Collected data were analyzed by the independent t-test and Pearson test. The study results showed a significant relationship between dynamic balance ability and visual perception ability (p < 0.01). Dynamic balance ability and visual perc-eption ability were significantly better in men than in women (p < 0.05, p< 0.01).

Fe-Al계 금속간화합물이 FACS (Field-Activated Combustion Synthesis) 법에 의해 제조되었다. 이 계의 반응에 있어서 조성 (Fe:Al=3 : 1,2 : 1, 1 : 1.1 : 2, 1 : 3) , 성형압력 (150, 250, 350MPa), 저항 등이 조사되었는데. Al의 몰비, 성형압력, 전기장의 세가가 증가함에 따라서 연소온도와 연소속도는 증가하였다. 또한 이 계에 있어서 전류적용방식에 따른 반응에 대한 영향이 조사되었다. 전기장이 적용되지 않는 경우, 반응이 일어나기 위해서는 예열이 필요하였고, 예열을 하였을 경우라도 그 반응은 불안정연소파를 나타내어 완전한 반응이 이루어지지 않았다. 생성물은 X-ray, SEM, EDXS를 사용하여 그 구조와 조성을 관찰하였다

The purpose of this thesis is to explore W. B. Yeats’ poetic representation from the perspective of an approach which has arrested critical attention in recent development of contemporary critical theories. In most of its previous readings, Yeats has been generally considered as a romantist, occultist, and even modernist. However, this paper regards Yeats as a decolonialist living in a colonial society, and attempts to locate Yeats’s position in the context of decolonialists view including Frantz Fanon, Edward Said, and Gayatri Spivak. Decolonialism as a literary theory is becoming an influential textual strategy rather than remaining as one of the academic master discourses. So far, the established textual reading theories have been closely related to logocentrism, and they failed to be acknowledged as an objective way of reading. For this reason, the decolonialism has an important implication in the sense that it subverts the colonial ideology within the context of colonized society, and at the same time, reconstructs counter-discourse to find out self-identity and decolonized space. Yeats lived in Ireland from birth to death. During his lifetime, Ireland was under the colonial rule by England. At that time, under the influence of the Irish armed struggle in 1916, Yeats had eye-witnessed historical moments of the death of his mother land, Ireland as well as of the Irish people, as the history of Ireland manifests. In doing so, the Irish people broke the cycle of imperial situation. The consciousness of them became consciousness of the nation. The nationalists claimed the independence of their Ireland. By way of this historical experience of authentic decolonialization, Yeats’s aesthetics became, more and more, politicized against the crisis which the repressive force of imperialism caused. In this traumatic disasters of Ireland, Yeats’s poetic quest makes him struggle against the colonial power in a poetic way. In this regard, this thesis analyses Yeats’s text from the perspective of decolnialism. To begin with, focusing on the decolonization expressed by Yeats’s text, I tries to examine the process of his poetical writings and his attitude against colonialism. To this do, my major interest is in his myth and language employed in his poetry. And I attempt to search for the true Irishness in which Yeats makes every effort to materialize the reality of Ireland in his poetry. To sum up, the decolonial discourse and its textual strategy have important implications that lay bare the dominant ideology hidden in the seemingly impersonal intention of imperiali’sm.

Yeats presented the fallen majesty of Sophia who is a veiled goddess as in Valentinian of Christian Gnosticism, Cabalism and Rosicrucianism. In this respect, Yeats himself rejected the masculine Trinity and insisted on an androgynous Trinity throughout his works. Yeats’s view of Sophia is that of Attis for goddess Cybele. Yeats sought to reveal that Daughter-Sophia was a fallen Deity such as Helen of Troy or Cinderella and Sleeping Beauty of the fairy tale. Therefore one of Yeats’s major poetic themes is the longing for Sophia. From his early poems, Helen is symbolized as Sophia’s secular image and as one of the Yeats’s personal poetic heroines. Yeats wanted Helen, the cause of Troy’s fall, compared to Sophia who was the cause of the Christian’s fall for early Christian Gnostics. Also, several of Yeats’s poetic heroins can be approached in terms of Sophia’s secular and mournful beauty who is suffering with mankind in this world. Especially, Yeats as a master myth-maker himself recreated Helen as his personal unique mythic character in Sophia’s image. For Yeats, Maud Gonne’s poetic role was the embodiment of Ireland as Rose, Helen, Cathleen, Deirdre, Niamh and Jane. These figures are all symbolized as a divine Feminine Principle existing within the God, Masculine Principle before the all creation. And Yeats lays himself and the world at her feet as the love poet or her sole priest just as did Attis for Cybele. Yeats’s personal and poetic heros as symbols of Yeats’s portraits: Attis, Homer, Jester, Oisin, Red Hanrahan, Fergus, Cuchulain, and Aleel. Through Sophia’s imagery, Yeats suggested gnostic speculations about the female elements of divinity, rigorously suppressed by the orthodox Christian fathers of the early church, and this rejection remains to this day. In other words, Yeats tried to carry out a poetic recovery of one single body work of art from the veiled goddess, Sophia. Because Yeats wanted to become Sophia’s sole priest, Valentinian. His hope appears in his poetic theme of a ‘Unity of Being’ by uniting with Sophia after his own death and Sophia’s death too. In this sense, Yeats often illustrated in his poems sorrowful love and an eagerness for the death of the beloved. This idea and sentiment is seen in Aleel’s attempted unity with Cathleen: Aleel suggests Countess Cathleen who is suffering with her people go to Heaven to escape her pains. Although people mocked Yeats’s attitude regarding Sophia, he envisioned a heroic dream in which Sophia will be revealed with her Heavenly power in a future as her era comes. And at last, she will recover her genuine glory in Heaven. Sophia’s era will come 2000 years after Christ’s birth according to Yeats’s unique historical view. For example, “Leda and the Swan” and “A Nativity” symbolize the coming of the masculine Trinity era with in the Orthodox Church. So Yeats stated when the Christ or Helen or Christ’s sister (Daughter-Sophia) was born, the Mother of God, Mary or Leda was frightened and terror-struck. Therefore Helen symbolized secular beauty suffering with mankind during the 2000 years of the masculine Trinity age. On the other hand, in “The Second Coming,” Yeats suggested that Sophia’s veil be removed when she recovers her glory. The terrible Sphinx stands for this coming of Sophia, which will establish an androgynous Trinity just as seen in the Egyptian Trinity: Osiris, Isis and Horus. Sophia as Yeats’s beloved is also symbolized by the Sphinx, ‘half lion, half child’ in “Against Unworthy Praise.” Thus we see Yeats endeavoring to draw the readers’ attention to the stress laid by feminine principle, Helen-Sophia who is with mankind as Countess Cathleen -with sacrificial love and her suffering under the masculine Trinity- until the new age comes, which was stated as ‘until coming sphinx’ or ‘until God burn time.’ So Yeats was an authentic prophet in our time.

In my article titled “Nationalism of William B. Yeats and Seamus Heaney in their early poetry: mythic nationalism and realistic national consciousness” which was published in The Journal of English Language & Literature Vol. 45 No. 3, I analyzed three among four factors of nationalism (implicated) in the two poets’ early poetry, that is, ethnicity, language, territory. This article deals with one remaining factor of nationalism, religion, in their middle poetry. Religion is so powerful an influence in Ireland that Irish nationalism can be considered Irish Catholic Nationalism. The political, religious, and economic conflicts between Anglo-Irish Protestants and Catholic Irish made Ireland divided into Northern Ireland and Southern Ireland, after Ireland was liberated from British imperialism in 1922. The native Irish who had lost even their mother tongue, Gaelic during the colonial period of almost 800 years ruled by the British Empire sought their national identity in Catholicism and made the religious oppression of Britain their centripetal force. To Yeats, religion was not a dogmatic faith of institutionalized religion but a field in which his imagination of the supernatural is allowed full play to go beyond the ephemeral real world to the eternal spiritual world. He set the Irish religious identity on Irish countrymen’s native faith in faerie, ghost, eternity of soul, and the world of magic expressed in Irish legends, folklore, myths, and oral traditions. He satisfied his hunger for the ultimate truth of universe with the Irish ancient faith in the mystical world of the everlasting soul and the visionary as well as various kinds of mysticism in the East and the West. The mystical religious identity of the native Irish emphasized by him anticipated the continuous collisions among him, the Catholic pulpit and Irish nationalists. His romantic belief in a heroic spiritual Ireland materialized his Irish Literary Movement and his idealized Anglo-Irish Ascendancy culture was far from the political nationalism of the middle class of Ireland, the political class of the people democracy. Seamus Heaney has also suffered from the conflict between his cultural․ political ideals which are fundamentally Ireland-centered and the political reality of the violent IRA (Irish Republican Army) which kills even civilians at random for the cause of nationalism. To Heaney the religious faith was a recognition of the deep value of the religious ritual and the Catholic ritual has been internalized in his feminine poetic sensibility of patience, humility, duty, discipline, guiltiness, grace, wonder, and the ritual supplication. The Irish religious identity he put an emphasis on was not the visionary mystic one of Yeats but the real one which has been internalized in the minds of the native Catholic Irish as “self-afflicting compulsions” and spiritual paralysis, especially in terms of political martyrdom complex in IRA and historical defeatism of Catholic priests in Northern Ireland. Both Heaney and Yeats opposed violence of nationalism and sought their ideal one. Religion has had a devastating influence on the two tribal struggle in Ireland so that the two poets refused the established Christianity and tried to enhance Irish republican nationalism to the genuine nationalism allowing the peaceful co-existence of the two races living in Ireland. Heaney demythodized Yeats’s myth of the political martyrdom and denied the religious halo of Irish nationalism as well as the mythodized force in the history of the Northern Europe. His quest of democratic co-existence of plural culture in Ulster seems realistic and idealistic solution of the Troubles in Northern Ireland.

사일리지용 옥수수 만파재배시 잡초방제를 위해서 알라유제 ＋ 씨마네수화제외 4종의 제초제를 공시하여 6처리 난괴법 3반복으로 시험을 수행한 결과 얻어진 성적을 요약하면 다음과 같다. 1. 제초제 처리후 옥수수 출현은 처리간 차이 없이 양호하여 공시한 제초제 모두 옥수수에 약해를 미치지 않았다. 2. 제초제 처리별 잡초방제는 기존처리구인 알라유제 ＋ 씨마네수화제 처리구보다는 파라코액제, 글라신액제, 글루포시네이트암모늄액제 및 설포세이트액제를 추가한 처리구에

To Yeats, as Mario Praz remarks in The Romantic Agony, sex was “the mainspring of works of imagination”(vx). This paper is an attempt to read Yeats’s “A Woman Young and Old” in terms of poetic representations of feminine sexuality and gender. All written in years 1929 through 1931, the sequence of eleven poems deal with the problems of female body and desire in a repressive patriarchal society. The first and introductory part of the paper briefly surveys the social and cultural background of the poems. The centrality of the subject of feminine sexuality and gender in these poems shows that Yeats saw the social and cultural repression of women and their sexual desire as one of the serious and urgent problems facing Ireland at that time. In Ireland of the 1920s, where the new national frame was being created under the hegemony of the Catholic Church and the middle class, the general attitude toward the women’s position and role and their sexual expression was very conservative and repressive. The main part of the paper closely reads the poems of the sequence, from “Father and Child” in which a daughter boldly asserts sexual freedom in defiance of her father’s opposition and criticism, to “From the ‘Antigone’” which shows another daughter defying the authority of king for the sake of filial love and the freedom of conscience. In reading the poems, this paper tries to show how Yeats’s awareness and affirmation of the female body and desire is expressed in his criticism of the repressive sexual morality and culture of the Irish society, especially the Catholic Church. In opposition to that sexually repressive and ascetic culture, he shows women’s body and sexual desire in such a bold and affirmative way that the poetic expression itself turns out to be an effective critique of that culture.

주거용 건축물은 구조적 측면에서 고려해야할 많은 문제점을 안고 있다. 특히 건물이 고층화 될수록 동적인 특성으로 인해 바람 또는 지진과 같은 황하중의 영향애 커진다. 풍하중과는 달리 지진하중은 비슷한 구조물일지라도 동적특성에 의해 결정되고 예측이어렵다. 본 연구의 목적은 지진 발생이 아파트 옥탑층 물탱크가 건물의 거동에 미치는 영향을 파악하는 것이다. 옥탑층 물탱크가 건물의 거동에 미치는 영향을 파악하기 위하여 옥탑층 물탱크를 고려한 경우와 고려하지 않은 경우에 대하여 동적해석을 수행하였다 또한 옥탑층 물탱크가 구조부재에 미치는 영향을 파악하기 위하여 아파트 건물의 구조설계를 수행하였으며 지진하중의 영향을 평가하기 위하여 최대지진가속도를 변화시키면서 구조설계를 수행하였다 옥탑층 물탱크가 건물의 전체적인 거동에는 많은 큰 영향을 미친 것으로 나타났으나 각 부재의 설계에는 영향을 미치지 않았으며 0.4g의 최대지진가속도에서 일부 부재가 영향을 받는 것으로 나타났다.

목초하고 피해를 최소화할 수 있는 방목개시시 초장(주구 3처리 ; 15, 30, 45cm)과 여름철 혼파된 화본 과목초에 경합력이 낮은 화이트클로바 품종(세구 4처리; Regal, Tahora, Brown, STVR)을 선발하기 위해 제주농업시험장의 사료작물시험포장에서 1994년 9월부터 1996년 10월까지 2년간 시험이 수행되었다. 혼파목초의 건물수량은 전체적으로 평균 예취시 초장 30cm 이상에서 유의적 증수를 보였으나(P<0.05) 2년차에는 유의적 차이가 없었다. 2년째 수확시에만 목초의 건물수량이 Brown 품종구에서 타 품종 보다 통계적으로 고도의 유의적 증가를 보였다.(P<0.01). 2년차에 예취시 초장에 따른 식생구성율에 분명한 차이를 발견치 못하였다. 다만 white clover 품종 처리별로 비교할 때 white clover의 비율은 Regal와 Tahora구에서 보다 Brown과 SRVR 처리구에서 낮아지는 경향이었다. 2년차 마지막 예취시에 잡초비율도 주구나 세구간 효과를 발견치 못하였다. 목초의 ADF와 NDF 함량은 예취 초장 15cm에서 가장 낮았고 인 함량은 15cm에서 가장 높았으며 모두 통계적으로 유의차가 인정되었다(P<0.05). 혼파목초의 K 함량은 30cm 초장에서 가장 낮았으며 (P<0.05) 질소 함량은 예취시 초장과 품종간에 상호작용이 있었으며 통계적으로 고도의 유의차가 있었다(P<0.01). White clover의 품종이 목초의 일반성분 함량에 영향을 주지 못하였다. 결론적으로 방목형일 때 15cm 초장에서 화이트 클로바 SRVR을 이용하는 것이 사료가치도 유지하며 두과와 화본과목초 균형을 유지하는 데 적합하다고 사료된다.