영지속 (Ganoderma) 수집 균주의 유연관계를 밝히고자 균사체 생장, 후막포자 형성여부, 온도별 균사 생장, 자실체의 형태를 조사하였다. 영지의 균사생장은 115개 균주 중 68개 균주가 GCM에서 가장 양호하였으며, 균사생장은 균주간에 많은 변이가 있었다. 수집균주는 균총의 형태에 따라 28개 group으로 구분되었는데 대부분 CM3와 CM8 group에 속하였다. 이들 균사체를 현미경으로 관찰한 결과 후막포자를 형성한 균주는 G. lucidum ASI 7022 등 16균주였으며, 국내에서 수집된 대부분의 G. lucidum 균주들은 후막포자를 형성하지 않았다. 한편 이들은 온도별 균사생장 시험에서도 35℃ 고온에서 상대적으로 균사생장이 저조하였는데 미국에서 도입된 G. lucidum과 다른 특성을 보이고 G. tsugae와 유사한 특성이었다. 영지 115개 균주 중 톱밥배지에서 자실체가 발생한 균주는 97개 균주였고 형태는 편각형이 89.7%, 녹각형이 10.3% 였으며, 이러한 형태는 CO2의 농도에 따라 변이가 있었다. 본 실험 결과 국내에서 수집된 G. lucidum 균주는 분류를 재검토하여야 할 것으로 사료되었다.

This paper tried to identify recognition and historical background about western table decoration. For the study, the documentary study would be accomplished. the range of time was during Renaissance, Baroque, Rococo, and Neo-classic period, and the range of space was among Italy, France, and England. Styles for example architectures, interior designs, arts, and sculptures represented their own period, and had great influences on eating habits, and the eating habits would be influent on kitchen utensils. As a results of the fact, the structural elements and decoration of table would be showed different characteristics according to periods of time. Today's food cultural trends consisted of consumption, taste, sense, and consumers' demands become diversified, so the paper would be an important data to understand new designs proper for our own modem sense that cope with modem feeling.

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.

병자호란 이후의 대청 사절 파견은 굴욕적 사대관계에만 그친 것이 아니라 청의 선진 문물올 받아들이는 긍정적 역할도 담당하였다. 특히 서적과 회화의 유입은 조선후기 사회에 지대한 영향을 끼친 것이기에 소흘히 다룰 수 없다. 청으로부터 서적이 유입되는 경로는 크게 두 가지 방식이 있다. 첫째, 중국 조정에서 직접 하사하거나 흑은 조선 조정에서 하사를 요청하는 공식적인 경우와 둘째, 연행한 사신들이 중국 현지에서 직접 구입해 오는 사적인 경우가 그것이다. 연행한 사신들에 의해 서적이 유입되는 경로는 다시 세 가지로 나누어 살펴볼 수 있다. 첫째는 유리창 서사에서 직접 구입하는 경우이고, 둘째는 역관-서반을 통해 구입하는 경우이고, 넷째는 청문사들과의 교류를 통해 기증 받는 경우이다. 이러한 다양한 경로를 거쳐 유입된 중국의 서적들이 조선의 문단에 큰 영향을 끼쳤을 것임은 미루어 짐작할 수 있다. 연행한 조전 문사들이 서적만큼이나 관심을 보인 것은 서화였다. 청의 문사들에게 그림을 요구하거나, 조선의 그림을 가지고 가서 품평을 요구하는 밀들은 의례 있는 일이었으며. 문사간의 교유를 통해 직접 그림을 주고받거나 선물로 기증받는 경우도 많았다. 이러한 과정을 통하여 청의 화풍이 조선의 화단에 영향을 미치게 되었고, 심지어는 서양화의 화풍이 간접적으로나마 조선에 소개되기도 하였다. 이러한 문화적 교류에 필담이 중요한 역할을 담당하였다. 조선 문사들과 청 문사들의 대화는 역관의 통역이나 필담으로 이루어졌는데, 역관의 통역이 간접적이며 상업적 목적을 위주로 한 반면에, 필담은 직접 대면을 통한 대화이며, 인간적 교유를 바탕으로 이루어지는 것이므로, 역관의 통역보다 그 의미가 깊다. 또한 필담은 의사전달이 정확하기 때문에 스스럼없이 심층적인 의사 교류를 하는데 오히려 더 많은 도움이 되었다. 그러므로 은밀하고 심도있는 사사로운 대화는 대개 필담으로 이루어졌다. 더욱이 필담은 붓으로 한자를 하나하나 써야 하기 때문에 자기의 생각을 논리적으로 정리할 수 있고, 말이 틀리면 그 자리에서 찢어도 되고 墨으로 지울 수도 있으며, 다른 사람의 귀를 피할 수 있어서 비교적 安全性을 보장할 수 있었다. 특히 文字獄이 성행한 청나라의 현실을 고려한다면 서로의 의사 교환을 위한 수단으로 필담보다 더 적절한 방법은 없었을 것이다. 결과적으로 조선후기에 중국 문화의 유입이 활발히 이루어졌음을 알 수 있으며, 조선후기의 학계와 화단의 발전은 국내적 상황과 함께 청과의 긴밀한 문화적 상호관계 속에서 진행되었음을 확인할 수 있다.

In such poems as “The Dialogue of Self and Soul” and “Vacillation”, the antinomies and oppositions which I have traced in the previous issue of this Journal develop in a very complex manner within the frame of such figures as “the sword” and “the tower”, “brand” and “flaming breath”, “burning leaves” and “green lush foliage moistened with dew.” And they are always posited as implying the antinomies of life and death, remorse and joy, body and soul, earthly life and heaven. In the process of vacillating between “extremities”, Self and Heart which figure not only the body but also the poet’s self declines Soul’s request to “seek out reality, leaving things that seem.” Even though Heart vacillates between antinomies, always looking towards what are opposites to itself, it chooses Homer and his unchristened heart as its example and determines to “live tragically.” By opposing the life of a Swordman to that of a Saint and receiving Homer as the figural example of his art, Yeats puts the foundation that his lyric should be understood as tragedy. “The Gyres” and “Lapis Lazuli”, two tragic lyrics composed in Yeats’s last years, embody his idea of the tragic lyric as well as his tragic world view. In “The Gyres”, the poet, invoking his muse “the old Rocky Face” to look forth and view the world’s overall collapse, “but laugh in tragic joy”. And in “Lapis Lazuli”, the tragic heroes of the Shakespearean tragedy are displayed as the opposing powers or qualities to “the hysterical women” of the modern world. In both of these poems, the poet’s tragic joy or exultation springs from the tragic vision that all things “fall and are built again.” The very eternal recurrence of the battle of antinomies and opposite forces is the source which enacts the poet’s strength and energy to exalt in the midst of despair. Therefore, we may be able to say that the poet’s magical aesthetic which is based on the absolute power of death and the tragic sense of life elevates his lyrics to the height of disruptive tragedy, letting the poet to enact tragic authority at the same time.

Most of Yeats’s works are composed of antitheses which are defined by their rhetoric, form, tone and thematic motifs. If the antitheses are Yeats’s central means of perceiving and interpreting the world, what kinds of experience are posited at the center of his life, and in what way and manner are his conceptions of “unity of being” and “unity of culture” connected with his experience of “tragic joy”? This essay attempts to approach the basic frame of Yeats's mind which perceives and interprets the world as composed of contraries, antinomies and antitheses. In such context, Yeats's idea and experience of tragedy are shown to be constructed ideologically in the situation that is divided by the two classes, namely the declining Anglo-Irish Protestant and the powerfully ascending Catholic middle classes. Yeats’s conception and experience of tragedy are connected with what Michel Foucault calls “the absolute power of death”. Yeats thinks that if the modern poet could enact the poetic authority, he should be able to embody the ancient forms of power. Hence his ideology of tragedy and authority which leads him to enact the oral tradition of ancient magical arts. Yeats thinks that, through the poetic mode of ancient magical arts, modern lyric poet can enact the absolute power of death, breaking the comedic power of modern individualism. Yeats's ideology of tragedy and authority, however, is in constant contradiction with “the life-administering power” of modern world. In spite of his desire to enact the tragic power of ancient bard, the space of his later lyrics remains the complex site of ideological conflicts between the residual forms of traditional Anglo-Irish culture and the dominant cultural forms of modern individualism. (The second part of this essay will be continued in the next issue)

There are many different cultures in this world. Likewise, it is important to understand that cultures are largely different. There are about 175 definitions of culture according to cultural anthropologists. However, it is clear that there is only one Gospel in the midst of many different cultures. It is the biblical truth which cannot be changed under any circumstances. The biblical truth sets people free of sins and lets them have eternal life (In. 8:36). The goal of missions is to witness to Jesus Christ, the Word of God and pursue true conversion as a result of a radically different world view. The core of true conversion is to make disciples of Jesus Christ. The way of making His disciples and the meaning of becoming His disciples could be different according to culture. A cross-cultural missionary should understand culture and love the people in culture and minister to the people's needs in order to communicate the Gospel to the people (I Cor. 9:20). The cross-cultural missionary needs to encourage the people to become Christ's disciples as Jesus Christ served the people in incarnational ways. The people need to encounter the Lord in their own culture and have a close fellowship with Him. In consequence, the cross-cultural missionary should not impose his or her own cultural forms upon the people whom he or she is called to serve. Rather, a cross-cultural missionary needs to communicate the biblical truth instead of his or her own cultural forms. It is because what is sacred is not a cultural form but the biblical truth. To communicate the biblical truth to the people, the crosscultural missionary needs to distinguish biblical meanings from cultural forms and to communicate the biblical meanings to the people in their cultural forms. As discussed, culture is an effective medium of communicating the Gospel message to the people who are yet to be Christians. The cross-cultural missionary has the responsibility to share the Gospel with the people without destroying their culture. As Abraham respected and accepted the Hittites' custom (Gn. 23: 1-19) and the apostle Paul encouraged Gentiles to become Christians while remaining in their cultures (Acts 15), a cross-cultural missionary has to respect the people's culture. Human culture is worth being saved. Culture is an effective means of fulfilling God's intention. There is a close relationship between the Gospel and culture. The Gospel traverses, judges, and saves culture. The Gospel dedicates, sanctifies, and beautifies culture. The Gospel exorcises demons in culture. Culture receives or rejects the Gospel. Culture communicates the Gospel and conditions peoples to have faith in it. Culture brings glory to God.

The purpose of this study was to identify the pattern and perception of food consumption, mass restaurant use, drinking style, and food purchasing factors by cohort groups i. e., World Cup(W) generation, baby boom, and silent generation. Data were collected from 412 respondents including three generations by questionnaire method in April through May 2002. Analysis of variance and chi-square results indicate that there were significant differences among three generation groups for the pattern and perception of food consumption, the use of mass restaurant, preferred drinking style, and influencing factors for food purchasing. W generation are more likely to be influenced by sensibility factor than baby boom and silent generation. Considering food preference pattern, baby boom as well as silent generation prefer green vegetables than meats, and they must have Kimche when having meals. Similarities and differences in perceptional pattern types are discussed, and future implications for food and nutrition specialists and food marketers are provided.

국화에서 꽃노랑총채벌레는 4월 상순부터 수확기까지 계속하여 황색끈끈이트랩에 유인되었고, 봄재배에서 4월 하순부터 6월 중순, 가을재배에서는 정식 직후인 8월 중순부터 9월 상순까지 밀도가 높았으며, 봄재배의 피해엽율이 45%수준 가을재배는 35%수준이었다. 이러한 경향은 PVC하우스와 노지 모두 비슷하였으나 꽃당 충수는 노지보다 PVC하우스에서 약간 많았고, 무방제의 경우는 관행방제에 비하여 3배 이상 충의 밀도가 높았다. 꽃노랑총채벌레에 의한 피해엽은 5월 중순부터 관찰되기 시작하여 국화가 생육함에 따라 함께 증가하는 경향으로, 품종에 따라 약간 차이가 있었으나 모두 정의 상관 관계( = 0.9200-0.9887 , p>0.01)가 있었다.

조직 구성원간의 신뢰는 조직내에서 지식을 창출하고 또한 창출된 지식이 조직내에서 전파되는 데에 지대한 영향을 미친다. 본 논문에서는 사회내의 기관, 제도등의 차이에 따라 조직내 구성원들간의 신념 공유나 상호 이해의 정도가 상이하며 이렇게 상이한 신념의 공유 정도나 상호 이해도가 조직내에서 지식을 창출하려는 동기부여나 창출된 지식의 조직내 전파 가능성 혹은 전파 범위나 속도 등에 영향을 미칠 수 있다는 것을 분석한 개념적 논문이다.

The biodeterioration with blue-green algae has been studied since 1997 up to 2000 in the tomb of King Mooryong in Kongiu, Korea. Biodeterioration in the tomb initially started from the formation of micro-organismic biofilm that had been suggested to make