20세기 초 일본에서 중국인 유학생들을 위해 설립되었던 속성교육기관들은 이들의 ‘문화자본’ 획득에 있어서 복합적인 ‘장’ 구조를 형성하였는데, 이러한 교육 ‘장’은 유 학생들의 제국대학 입학에 필요한 ‘문화자본’이 ‘재생산’되는 ‘장’으로 기능했다. 즉, 이들의 ‘문화자본’은 일본 학교 ‘장’을 중심으로 일본 국내사회 ‘장’과 중일 양국의 국 제사회 ‘장’의 중첩되는, 또는 포괄적인 교집합의 접점에서 작동되었다. 이러한 복잡 한 ‘장’ 구조에서 경제적 ‘장’의 논리는 타 ‘장’들을 점차적으로 포위해 가는 경향을 보였는데, 이는 부르디외가 모든 자본의 근본은 경제적 자본에 있다고 주장했던 바 와 같이 ‘경제자본’이 ‘문화자본’으로 전환되는 메커니즘을 보여주고 있다.

Main theme of this study is the acceptance phase of western architectural culture in modern east-north asia through a series of actual survey and typological analysis of existing church buildings in modern Korea. China. Japan. For this study, 126 modern church buildings of Korea, China, Japan are selected. Also, main subject of this study has deal with the side of culture - thought which background of christianity acceptance and acceptance mind of acceptance main-body, culture adaptation and transformation based on characteristic culturalization of Korea, China, Japan. Especially, I would consistently tried to see the acceptance phase of western architectural culture according to differential acceptance mind of acceptance main-body based on characteristic culturalization of three countries. Conclusively, in the point of view of western architectural culture acceptance phase, it could be said that Korean church architecture had characterized as a blending phase of the two eclectic architectural culture. And in the case of china, as a coexistance phase of the two architectural culture with more western style-oriented. On the other hand, Japanese church architecture had characterized as a syncretism phase of the both traditional and western architectural culture, though it is eclectic style-oriented. Therefore, it is thought that different acceptance mind of western culture had main factors caused of differential acceptance phase, when the two architectural culture, the traditional and the western, encounters.