In San Francisco, two new museums were recently built in 1995 and 2005. The one is San Francisco Museum of Modern Art designed by Mario Botta and the other is De Young Museum designed by Jacques Herzog & Pierre de Meuron. The urban settings for the museums are compared with each other and theories of the architects are evolved on different branches in the modernist trends. The theories and settings are followed by the representation in the forms, facades, interior spaces and towers. SFMOMA is located on the SoMa area, which was recently developed into a cultural urban core with Moscone Center and Buena Yerba Garden. De Young Museum was rebuilt in the old museum site in the Golden Gate Park. The one is on the context of urban artefacts and the other on the context of natural artefacts. To Botta, the museum in today's city plays a role analogous to that of the cathedral of yesterday. It is a place of common encounter and confrontation. The volume of SFMOMA which is geometrical and symmetric with double pylons. The frontality on the street and public green open space and the axiality of SFMOMA runs through the Buena Yerba Garden over Buena Yerba Center for the Arts are reminded us of an urban core with a religious monument and a city square. The staircase with grandiose design in the atrium seems to work as an altar with lighting from skylight above enhancing the liturgical ambiance. De Young Museum is shaped in a rectangle with long narrow courtyards. Three bands of volumes are juxtaposed and the nature flows into the museum corridors and galleries. The tower is distorted so as to be aligned to the street grids of the surrounding area. The copper panel of De Young Museum and natural context evoke 곧 modern concept of "machine in the garden". The two museums from different pedigrees of Modern Architecture are now major landmarks of SF and urban expressions for the 21st century.

베이징은 중국역대의 유명한 도시로서 알려져 있지만, 대부분 도시 속에 거주하지만 도시를 혐오하는 중국의 지식인에게 이 도시는 친근하고 향토감을 느낄 수 있는 도시로서 중국지식인의 이 도시에 대한 사랑을 여러 글에서 찾을 수 있다. 베이징은 사람과 도시 간에 역사와 깊이 있는 문화로 연결되어 있었다. 그러나 이제는 베이징과 베이징인의 문화적 경험의 공감과 정감의 그 전원적인 세계는 존재하지 않는다. 문화적 기억이 상실된 대도시 형상이 사실상 현실의 베이징의 진실한 모습이다. 그래서 최근의 문화서술 속에서는 베이징에 대한 향수가 시작되어진다고 할 수 있다. 앞에서 언급한 铁凝의 《永远有多远》이라는 질문, 즉 일찍이 풍부한 역사와 문화전통을 가진 베이징이 과연 자신의 기억을 보존할 수 있겠느냐의 물음은 답이 없다고 할 수도 있을 것이다. 그러나 이글을 쓰면서 확고한 신념과 같은 것이 느껴졌는데, 베이징은 현대화 과정의 어떠한 급격한 변화와 통제 속에서도 여전히 문화의 중심지일 것이라는 생각이다. 예술에의 열정으로 베이징을 유랑하는 주변인 예술가(현시점에서는 이미 그들을 주변인이라고 할 수도 없지만, 왜냐하면 장위엔, 왕샤오솨이, 지아장커 그들은 이미 중국과 세계 영화세계에서 자신의 위치가 확고하기 때문이다) 와 그 후대인들이 베이징에서 중국미래의 문화를 새롭게 창조해갈 것이라는 생각이 들기 때문이다. 그리고 이미 사라진 베이징 전통문화는 중국 당대인의 정신적 필요에 의해서 매 시기 마다 그 시기의 담론의 내용에 의해서 재건립 될 것이다.

In Korea, nation and nationalism are undeniable justice, absolute virtue andmoreover system of desire. From the late Chosun Dynasty when the Korean Peninsula hadto survive from the critical situation of being the arena of competition, and through thecolonial period under Japanese imperialism, nationalism became stronger as a logic ofsurvival. The policy of seclusion under closed and exclusive nationalism that didn’trecognize the world situation well enough, eventually gave more pain to the nation.Nationalism in colonial Korea which was as reformed nationalism and on the other hand,as intransigent, resisting nationalism. Since the purpose of this writing is not for clarifyingthe argument raised on Korean nationalism, there is no use mentioning how it went withthe change of time. But we have to focus on the fact that the word‘nation’whichappeared under the influence of popular revolution and capitalism meaning‘a group ofpeople’, was translated and understood as a racial concept for strengthening the unity of‘single-race nation with five thousand years’history. First of all, there is nationalism used to fortify the system. ‘The Charter of NationalEducation’and‘The Pledge of Allegiance’were ornaments to intensify the ruling ideologyand dictatorship to militarize entire South Korea for‘settling Korean democracy’professednationalism. Also, another ruling ideology armed with‘self-reliance’put North Korea intothe state of hypnosis called nationalism. Nationalism, claiming‘nation’outwardly, but inreality, being an illuminating, instructing ideology isolating each other was indeed a bodywith two faces. This made‘nation’in Korea mysterious and objective through work suchas. The statue commemorating patriotic forefathers’and picture of national records’inSouth Korea art. Nationalism used to strengthening the system encountered the magical‘single-race’and made‘ghost’being an extreme exclusion to other nations. We can findpedigreed pureness not allowing any mixed breeds from the attitude accepting western art-via Japan or directly- and making it vague by using the word Korean and Asia. There’s nationalism as a resistant ideology to solidify the system on the other side. Itcame out as a way of survival among the Great Power and grew with the task of nationalliberation to became as a powerful force facing against the dictatorship dominating SouthKorea after the liberation. This discussion of nationalism as a resistance ideology was activein 1980s. In 1980, democracy movement against the dictatorship of 5th Republic originatedfrom military power which came out suppressing the democratic movement in Gwangju,spread out from the intellects and the students to the labors, farmers and the civilians. It is well known that the‘Nation-People(Minjoong)’s Art Movement could come out under thissocial condition. Our attitude toward nationalism is still dual in this opening part of 21st century. Onone hand, they are opposing to the ultra-nationalism but are not able to separate it fromnationalism, and on the other, they have much confusion using it. In fact, in a single-racenation like Korea, the situation of being nationalism and jus sanguinis together can causedual nationalism. Though nationalism is included in the globalization order, it is evidence that it’seffective in Korea where there are still modern fetters like division and separation. Inparticular, in the world where Japan makes East Asia Coalition but exposed in front ofnationalism, and China not being free from Sinocentrism, and American nationalism takingthe world order, and Russia fortifying nationalism suppressing the minority race after thedissolution of socialism, Korean nationalism is at the point to find an alternative plansuperior to the ruling and resisting ideology.

The Sociolinguistic Journal of Korea 14(2). This paper explores the characteristics of feminine and masculine language use through an examination of word frequency in modern Korean novels. Through several blind tests of sample paragraphs from sixteen novels by Kong Seon-ok, Kim So-jin, Shin Kyeong-suk, and Yun Dae-nyeong, subjects were required to identify the gender of the author. The most striking result of the blind tests involved the unanimous identification of two paragraphs from the same novel as feminine. Applying the monoconc program to this novel by Shin Kyeong-suk, an analysis was conducted on word frequency. The result showed that there was a high frequency of words that functioned as hedges, mitigators, and positive back-channel cues. Taking these words that apparently led the blind test subjects to deem the author of Shin's novel to be feminine, a word search was conducted for the other fifteen novels. Though certain words in Shin's novels showed a similar rate of frequency, it was discovered that they involved different collocations. Hence, it may be speculated that this brought about a more mixed response from the blind test subjects. Such explorations show that the perception of feminine/masculine language use involves not only individual words but more importantly, their collocation within sentences.

We live in the what is called 'Age of Something Religious'. In this age, we need some virtues to read and interpret everyday life. This writing is focused on what korean folk religion retains in meaning. People used to have a notion that korean folk religion is something deficient, even not official or not modern. I can't agree that opinion. I have mind to think it such as 'Dasein' by M. Heidegger. Many people should rather think that some religions in each epoch have been taken part in important roles and positions. So I focus on korean folk belief. I think that korean folk religion have important meaning, religious meaning. So I call korean folk belief 'Gikimi Faith'. 'Gikimi Faith' means belief for keeping their 'Sitz im Leben'. And it is to be divided into faith of village and faith of house. In faith of village, people served their gods with religious ritual on the mountain or at the entrance of their village named as San-je Keori-je or Maul-je. And in faith of house, each family served house gods. They believed each house is body of god, named Sung-ju. As building house, people look upon as making body of god. Out of House, especially, Maru is very important space in two aspects. At first, Maru is sacred place on which religious rituals have been performed as house belief. Next, on Maru encounter the sacred and the profane. And we can also experience the sacred. In other words, we can encounter the sacred through the profane. The profane is our everyday life through which people experience the sacred. Because of this ways, I call the same space like Maru by inter-space. Holding their keeping faith, they understand their location for daily life as small cosmos and wish to keep it from others. According to Mircea Eliade, that is because of 'Religious Humanity'. In our secular age, 'Gykimi Faith' for keeping themselves can become a solution to find meaning of something religious. That keeping faith may appear to us as a sort of 'The old future'. 'Gikimi Faith' also says that we have to take religious searching for something meaningful and true. And also we need focus on religious ritual and inter-space for shifting every place into holiness. In the age of something religious, we need also 'Religious Human' who can read usual things religious. According to M. Eliade, Religious person lives within open world, and therefore, His existence is unclosed to the world, while Non-religious Person dwells within closed world, therefore His vision is not clear, has no dialogue-partner with, and has no keyword for our world. Now we need Religious Person who is open hermetically. This paper consists of five chapters as followings. Ch.Ⅰ. Prologue Ch.Ⅱ. Theoretical Research of Eliade's Understanding for Religion Ch.Ⅲ. Religious Thought for Korean Gikimi-faith Ch.Ⅳ. Cultural Significance for Gikimi-faith Ch.Ⅴ. Epilogue I hope that people should inquire into korean traditional faith with affection more openly.

The main objective of this study is to analyze characteristics on the somatotype of modern adult women In order to standardize of products. The sample for this work chosen from data which were collected and measured by Size Korea during two years(2003~2004). In order to analyze feature of the somatotype of modern adult women, analysis was peformed in 1,371 subjects(645 twenties women, 725 thirties women) about 21 body parts such as height(4 parts), width(3 parts), thickness(3 parts), circumference(7 parts), length(3 parts) and body weight. According to the result of analysis, it was found that the twenties group was near in slender somatotype, whereas the thirties group was near in fat somatotype compared to standard somatotype.

Many contemporary architectural avant gardes tend to use painting as a medium to create architecture which goes beyond the rationalized spatial conception of modem architecture represented by perspectivism. They produce non perspective drawings to represent spatial Ideas, and expand it through poetic imagination to create an unexpected architectural form and space. This paper attempts to analyze the historical origin and background of dominance of drawing in the production of architecture. It was with the invention of perspective that architectural representation became important tool for architectural production. Thereafter, drawing was considered prior to actual building and architecture was considered a three dimensional realization of two dimensional drawing. Modernist avant gardes such as Cubism shattered the rationalized pictorial space of perspective and found a new pictorial space. They tried to extend it to three dimensional space through parallel projection largely based on the Hildebrand's theory of pure visibility. However, due to the ambiguity of the position of the viewing subject, their attempts could not succeed in creating a new architecture. The new architectural avant garde of the 70's rediscovered the early 20th century avant gardes in their attempt to create a new architecture which can register the fragmented spatial condition of contemporary society, and used painting as a medium to create architecture. Their difference from the early avant gardes was that they used poetic imagination rather than parallel projection in the process of projecting three dimensional space and form from the painting. However, their architecture cannot escape the scopic field of perspectivism in that they rely on the picture plane and the distance between object and viewing subject. Therefore, I conclude that in order to create architecture which goes beyond the rationalized space of modern architecture, it is necessary to resort to other tradition of modern architecture than visual one.

The purpose of this study was to understand current food consumption phenomena in the context of Korea's consumption culture and economy. For this purpose, food consumption phenomena and the underlying meaning of consumption culture were investigated. The study indicated that current food consumption phenomena were characterized by increased eating habits away from home, consuming more fast food and processed foods, westernized diet, eager for taste, and overwhelming well-being products, which could result in environmental problems as well as malign physical and mental defects. It was argued that current food consumption phenomena had been mainly affected by the commercial food industry and consumers' cultural consideration. Finally, this paper discussed several approaches to motivate consumers' awareness and how to change their food consumption culture, and further government policy efforts.