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

본 연구는 해외근무자들의 이문화 적응, 역할외 행동 및 조기귀환의도와 관계가 있는 개인적 특성들을 살펴 보았다. 특정 기업집단에서 파견한 관리자들을 대상으로 하여, Global Leadership Institute에서 개발한 해외근무자들의 개인적 특성 개념 및 측정항목들을 중심으로 데이터를 수집하고, 분석하였다. 그 결과는 다음과 같이 요약해 볼 수 있다. 해외근무자들의 이문화 적응은 그 구성요소에 따라 관련 개인적 특성들이 차이가 나타났다. 예컨데 일반적 적응의 경우, 문화적 유연성이 가장 유의한 관계를 보였고, 사회적 적응의 경우는 사교성과 학습지향성이 한계적이나마 관계가 있는 것으로 나타났으며, 직무적응의 경우에는 다면적 리더십과 학습지향성이 통계적으로 유의한 관계를 보였다. 한편 해외근무자의 역할외 행동은 영향력 주체에 대한 신념이 가장 유의한 개인적 특성으로 나타났고, 조기귀환의도는 협동적 갈등해소 스타일, 영향력 주체에 대한 신념이 통계적으로 유의한 관계를 갖는 것으로 나타났고, 다면적 리더십과 학습지향성은 한계적이나마 관계가 있는 것으로 나타났다. 끝으로 이러한 연구결과가 갖고 있는 한계, 시사점 및 향후 연구과제들에 대한 논의를 하였다.

The education of ]apanese in Korea will be heavily influenced by the recent cultural exchanges between Korea and ]apan and the introduction of new educational systems. Therefore, it is imperative that we be prepared to adjust ourselves to the changing international environment. To study the language of a country is to understand her culture or to acquire the means to understand it. ] apan has made steady efforts to expand the education of ] apanese in other countries as a way of helping foreigners better understand ]apan and the ]apanese. There have been civilian programs for that particular objective as well as. the Government-directed projects such as financial supports for a large number of foreign students. Paying attention to the ]apanese efforts, it is time for us to reexamine our educational system of ] apanese. We should not forget the past history in relation with ]apan. But we should not ignore the present reality, either. We are witnessing the ever-increasing inflow of ]apanese culture in Korea. We need to realize that an objective and precise understanding of ]apan and the ]apanese culture is needed for the best interest of our countηT. That is the reason why 1 argue for a search for a new method of ]apanese education.

A amylase producing bacteria were isolated from tofu residue and identified as Bacillus sp. according to the morphological and biochemical properties, which were named Bacillus sp. GM7330 and Bacillus sp. GM7312. The cultural condition for the production of amylase was showed on 5% tofu residue added 3% glucose and 0.15% yeast extract. And incubated during 72 hrs at 30℃, Bacillus sp. GM7330 and Bacillus sp. GM7312 were producing amylase of 488 units and 341 units.

Many cultural heritages for the modern ages in Korea are becoming lost rapidly as a result of subsequent technological innovation and changes in industrial structures and other reasons. But they are indispensable for an understanding of history, tradition culture of Korea, and form the basis for development and advancement of future culture at the same time. Therefore, this study is aimed to review the protection of cultural heritage in Japan, establishing the protection policies in Korea. In Japan, The Advisory Committee for the Preservation and Utilization of Modern Cultural heritage was organized by The Agency for Cultural Affairs. And this classified modern cultural heritage into four fields, as like; (1)monuments, (2)buildings, (3)fine arts and historical heritage, and (4)life, culture, and technology to pursue concrete research and study. The next step is tarrying out investigations to identify these cultural heritages, which were once the backbone of Japanese modernization and are now in the process of being lost, in an effort to preserve them as cultural heritage of the Japanese modernization period. The investigation will have conducted on an about eight year scheme starting with 1996. And it's will ask all local boards of education(of the prefectures, cities, towns, and villages throughout the country) to supply all related records or documents available and to cooperate in field studies. So now, many cultural heritages for the modern ages in Japan have been designated as Important Cultural Properties, Registered Tangible Cultural Properties, Monuments, etc. And they have been prepared various tax policy(ex, reduction of the real estate tax). Also, that's examples are not only one by one but magnified with protection of large-scale construction associated with region. In addition, magnified with region's activities. In conclusion, in the process, protection has been extended to a broader variety of cultural properties and much consideration has been given to the methods of protection in Japan.

The purpose of this study is the analysis of 'perpendicular crossing Dori' with a structural character of Ddeulzip in Andong cultural area. There are many structural methods to solve the problems of Ddeuljip which is connected space in the rectangular type. There are 'Slope Base', 'Woosangak' roof, 'Seosangak' roof, and '4 beam roof framing' Moreover, they have been used 'perpendicular crossing Dori'. Its characters are as follows ; 1. The 'perpendicular crossing Dori' structure is occurred in different depth of width and length space of 'ㄱ' typed plan. At that time the beam of width is crossed in the middle of the beam of length without the order under them. 2. The 'perpendicular crossing Dori' structure is the method of free depth of width in regular distance of column which is different from general usage of balcony order. 3. The 'perpendicular crossing Dori' structure is founded north-western area of Andong Cultural Area(Bonghwa, Andong, Youngju, and Yeacheun). The best old sample was in Andong(16C) and the next is Yeacheun(17C) and the last is Bonghwa(18C). 4. The frequency in use of roof type of 'perpendicular crossing Dori' structure is 64% of 'Seosangak' and 36% of 'Woosangak'. The sample of 'Woosangak' house of 'perpendicular crossing Dori' structure is concentrated in Bonghwa. 5. The best merit of the 'perpendicular crossing Dori' structure is usage of double swing window in front of Anbang, It is the spacial success which overcomes the structural limits. And it is the structural rationality.

V. parahaemolyticus possessed an extracellular alkaline protease activity during the stationary growth phase. Various factors such as nitrogen sources, the concentration of NaCl and metal ions were investigated for optimizing the production of alkaline protease from V. parahaemolyticus ATCC 17802. Among the nitrogen sources tested skim milk showed the distinct increase of the activity and the activity was the highest at 2% in final concentration after 60 hours incubation. The addition of NaCl and metal ions did not increase the alkaline protease activity. CoC1₂, CuC1₂, and HgCl rather highly inhibited alkaline protease production.