In terms of the way we perceive the world, the history of human beings might be said to be a history of two incompatible forces -'science' and 'myth.' Until today, both indispensable aspects have made human existence possible and characterized human culture. Nonetheless, an essential definition of myth has never been clearly explained. What is the general philosophical thought about myth? Current well known interpretations are so called Enlightenment and Romanticism of myth, which both has same criticism that they has not generally considered myth in terms of its technical function or specified contents. One who overcomes the limit of two current extreme beliefs on myth and also who concerned more with the ultimate origin of myth and its relation to the structure of poetry than the source of its vital accomplishments is philosopher Hans Blumenberg. For him myth is an artificial means and an answers to overcome the 'absolutism of reality.' On this point, the research concerns basically two issues. One is to investigate the functional and structural characters of myth through philosopher Hans Blumenberg's anthropological reflections. The other is to analyze architect Tadao Ando's works and thinking. The intention of the paper is not only to explore the relationship between philosophical theory of Blumenberg and Ando's architectural works, but also to suggest a new critical understanding on architecture from mythological point of view. I also expect that this research will suggests a concrete theoretical idea for constructing and construing artistic form and cultural space.

Vesely explains, the main source of our confusion and nihilism comes most probably from the ambiguous relationship between modem architecture, technology and aesthetics. Also, to overcome such crucial problems, many theorists recently emphasize to take part in cultural civilization and to preserve creative genes of great culture that is based on our interpretation of 'ethical and mythical nucleus of mankind,' rather than in technical modernization that constitutes a sort of subtle destruction of mytho-ethical nucleus of a society. They for architecture also strongly stress on a mythopoetic imagination and an ontological construction of building, which could make a form symbolic and mythical rather than mathematical and aesthetic representation. On this point, 'myth' becomes a vital idea for constructing and construing architectural form and space. And it is also one of the essential concepts to understand both the motive power of cultural continuation of place and the meaning of architecture. Nevertheless, its meaning and the citation of word in architectural essay are still obscure. It might be because the original concept of myth not only has been lain in the matter of philosophical contemplation. Thus, the intention of the research is focused on lightening the meaning of myth in architectural term. Especially, it is, first, concentrated on interpreting philosopher Ernst Cassirer's reflections which were written in order to emphasize the importance of 'mythical consciousness' for the world's cultural civilization. And, the second, it will continue to interpret the myth as a sign within the semiotic concept of Charles Sanders Peirce, and further to emphasis the significance of mythic signs for the continuance of artistic and cultural idea including architecture. The contents of the paper is not that of architectural planning and design methodology, rather architectural philosophy and epistemology. Nevertheless, in regard to architecture, the research will, against today's un-discriminated use of symbolic motifs and instrumental representation of form, suggest a concrete architectural and aesthetic theory of myth and sign, especially of the relationship between the idea of semiology and the function of cultural continuity.

It seems obvious to the contemporary eye that modern technology has finally brought chaotic abundance to the present world, and provided a superficial civilization over the last century. Nevertheless, such an argument about the external phenomena of present culture does not help constitute the right track of modern technology and architecture. Rather, this discussion comes to re-signify the importance of critical metaphysics as a part of man's cultural activities, especially the ontological meaning of them. In this point, the research is intended both to re-certify the essential nature and mythic value of technology through reviewing the ancient and modern philosophical contemplations, and to examine its architectural condition against the rapid expansion of commercial material-culture.

The language of architecture is a kind of tool which helps people to experience the environment not as the thing itself but as a meaningful one. It, gathered by place, constitutes 'genius loci', as the existential structures. It, in other words, gives a thing 'cognitive quality', and serve people to 'dwell' because 'a place is a gathering thing with concrete presence.' Our environment, only when it possesses the language, presents itself as a namable thing or an understood world. Such a meaningful identification is dwelling. The modern world is a complex melting-pot. It is 'complexities' and 'contradiction'. The language of architecture is never created, rather it is selected by needs of the time and the place. In this sense, architectural design means discovery and interpretation of the poetic order of architypal form and style, and the poetic order is a way for people to dwell in the humanistic sense. These reminds me of Martin Heidegger's statement : 'Architecture belongs to poetry, and its purpose is to help man to dwell.'

Architecture is a shelter for society whose social pattern requires a specific form to accord with its material and spiritual needs. Providing a truly acceptable architecture requires our deeper understanding of cultural tradition - mythic values - not only because myth is an interpreted and configured form of 'thing' through man's second nature, such as his subjective and objective consciousness -'self-revelation of the absolute'- but also because, in the world of mythical imagination, a fragment of substantial reality -'thing'- becomes an equivalent mode to the signification, and emerges as 'its independent spiritual form' and 'the characteristic force of the logos.' In this sense, myth of place and myth behind tectonic form are the most essential sources for comprehending people's relationship to the world of inner and conscious experience. The recent efforts of modern architects to achieve cultural continuity should begin with re-interpretation and configulation of the myths behind describable material culture, especially artistic imagination inspired by deeper understanding of the myth of place. Myth provide artists with a creative inspiration, as they did in the past.

In the experiment I for maas production of bovine early embryos, 18~20hpi fertilized eggs (756 eggs) and parthenogenic eggs (618 eggs) which were treated by 10% ethanol were cultured in both TGM and CZB. In the experiment II, suppiment effects each in CZB and CRlaa were tested by matured and fertilized oocytes which were after 18~20hpi. In the case of experiment I after 48hr, the cleavage rates of normally fertilized eggs were 66.6% in TCM treatment and 77.7% in CZB treatment, and after 240h the blastocysts were 7.5% in TCM and 14.1% in CZB. In the parthenogenic eggs, the deavage rates at 48hr were 39.6% in TCM and 57.5% in CZB, and at 240h, the blastocysts were 0.9% in TCM and 4.4% in CZB. These results showed that the effects of CZB on developmental ability to parthenogenic eggs as well as nomally fertilized eggs are relatively high. In experiment W, the effect of exposing the cleaved embryos to CZB for 30h on the blastocyst formation was examined. Similar rates of blastocyst formation were obtained both in TCM and CZB, suggesting that CZB exposure. during ealry development is critical. In experiments III ~ V, the effects of supplements were examined. The cleavage rates of CZB treatments at 48h were 83.8% in control, 78.1% in BSA+A.A+SIT, 75% in 5% FCS+A. A+SIT, 88.6% in BSA+A.A+SIT and not co-cultured BSA+A.A+SIT had 85.7% and in the case of 240h blastocysts showed 22.6, 0.0, fl.1, 6.5 and 0%, respectively. As a result, this study showed that CZB was effective culture system for in vitro development, and that CZB and CRaa had no significant differences and effects between them. It may be concluded that in the simple media containing supplements could replace the co-culture systems of bovine early embryo development.

원시생식세포(primordial germ cell; PGC)는 성성숙 이후에 기능을 갖는 생식세포의 근원이 되는 세포로서, 다능성을 갖고 있는 것으로 알려져 있다. 그러므로 chimera 및 유전자 변환동물 생산을 위해 널리 사용되어 온 배아주(embrynic stem; ES)세포를 대신할 다른 세포계라고 생각되어져 많은 연구가 진행되고 있다. 본 실험은 체외배양을 통하여 원시생식세포의 증식과 확립을 위해 배양조건을 구명하고, 또한 성장인자의 효과를 검

최근 의약적으로 유용한 단백질을 대량 생산키 위한 실현 가능한 방법이 유전자변환 가축의 이용과 관련되어 발전되어 왔다. 이러한 유전자 변환동물은 이종의 단백질을 유즙속으로 분비시키는 생체반응기로서 이용되고 있다. 이러한 전략적 목적을 위해 현재 유전자 변환동물의 생산을 위한 이용에 있어 여러 가지 방법들이 보고되고 있다. 그러나 ES 세포의 사용이 이러한 방법들 사이에서 가장 실질적인 것으로 추정되고 있다. 본 실험에서는 유전자 구축을 위해 사람 황체

생쥐 배반포로부터 내부세포괴(inner cell mass, ICM)를 outgrowth로 분리하여 증식 시킴으로써 배아주(embryonic stem, ES)세포를 확립하고자 본 실험을 실시하였다. 과배란처리와 교미에 의해 생산된 ICR 생쥐의 3.5일 배반포를 sDMEM내의 배아성 섬유아단흥배양층에 배양하여 ICM세포의 증식을 조사한 결과, 3.5일부터 분리한 ICM세포들은 배양 7, 8일에 각각 1,500 및 3,200세포의 미분화세포로 증식하였다.

In vitro development of parthenogenetic embryo was examined after ethanol treatment of follicular oocytes matured in vitro for 42, 48, 54 and 60h in the pig. The follicular oocytes were matured in TCM 199 containing 15% FCS and gonadotrophins in an atmosphere of 39 5% . The cumulus-free oocytes were activated by 10% ethanol treatment in M2+4mg /ml BSA for 10 min. The ethanol-activated oocytes were washed and further cultured in TCM199+20%FCS containing granulosa cell monolayer. Maturation rates at 42, 48, 54 and 60h of IVM were 75.0, 86.5, 81.6 and 87.9%, respectively. Thus the oocytes maturated in vitro for longer periods did not improve nuclear maturation much. Pronuclear formation rates at 18h post-activation in ethanol-activated oocytes were 21.9, 25.0, 47.4 and 32.6%. The cytoplasmic maturation leading to pronuclear formation upon activation increased when the I VM period was extended from 42 to 54h. When the activated oocytes were cultured for 96~120h to analyse early development of the activated oocytes, the rates of embryonic development upto 5~8 cell were 5.3, 5.8, 12.0 and 11.7% among the cultured embryos. The result indicate that earlier development of activated porcine occyte is dependent on the duration of oocyte maturation, and that better development could be obtained from the oocyte matured for 54h.

돼지난포란의 안정된 체외배양 체계를 위하여 도살장에서 재취된 난소로부터 난포 및 난자난구세포체의 혀태적인 선정기준을 설정하고 이의 이론적 배경을 확립하였다. 난소를 난포상태 및 분포나 황체 존재 여부에 따라 A,B 및 C 의 세 가지 형태로 분류하고 각 type의 난소에서 직경 3-5mm인 난포로부터 난포란을 회수하였다. 회수된 난포란을 난구세포 부착상태에 따라 Good, Fair 및 Poor 의 세 가지 형태로 분류하여 각각을 호르몬이 첨가된 M16+