The magazine (Bulletin) of “Seikou” was made by conservation engineers to exchange information about the survey and repair work of historic buildings in Japan before World War II. This magazine has 26 volumes in total, and was published periodically four times a year from April 1937 to December 1943. Publisher is Nindokai that is supposed to the forerunner of Bunkenkyo (the Japanese Association for Conservation of Architectural Monuments). Only 3 or 4 organizations except personal possession have it now. And it has a limit to use the contents of the article as a general historical material. So, it was rare that experts and researcher used to the “Seikou”. However, this study focuses on the articles of the Korean historic building, which is sometimes appeared in it, although there are few. The purpose of this paper is to clarify the fact-finding of the conservation for the Korean historic building in Japanese colonial period by analyzing the articles in historical records of “Seikou”.

코맥 매카시의 소설은 작가가 테네시에 거주할 때의 삶을 담은 규범사회에서의 히피적 일탈을 주제로 한 남부소설과 작가의 텍사스로의 이주 이후의 변경 역사를 다룬 서부소설로 양분화 되어져 분석되어져왔다. 그러나 『피의 자오선』에서 사실적 폭력에 근거한 서부 역사를 부서진 십자가와 같은 어두운 종교적 이미저리와 함께 보여주면서 매카시의 소설은 점차 기독교적 색채를 강하게 띠기 시작한다. 또한 변경의 미화되지 않은 폭력에 희생되는 순진한 주인공 키드의 모습은 거세된 펜테우스적 모습이나 폭력을 속이는 폭력과 같은 희생제물적 성격을 띠고 변경역사를 묘사하기 위한 수단적 기제로서의 외경적 색채가 강하여, 그 종교적 의도가 과연 무엇인가에 대한 논란이 있어왔다. 매카시의 황야에서 복음을 찾는 구도자적 탐구는 『제한된 석양』에서 보다 구체화되어 중도언약과 같이 회심이 없는 곳에서의 구원은 제한된 것임을 보여준다. 『더 로드』에서의 키드는 더 이상 부재하는 아버지나 사사와 같은 불완전한 아버지가 아닌 신과 같은 숨결을 주는 아버지를 통해, 더 이상 적그리스도와 같은 서부소설의 주인공의 복수가 아닌 사랑과 용서를 통한 구원의 모습을 보여준다.

This study wi1l examine the Eliot‘s reaction to the American Puritanism. One of the remarkable characteristics of American Puritan society was that it kept its balance between two contradictory doctrines. While the American Puritans had the Calvinistic notion of original sin, they emphasized their self-confidence and pride as the chosen people and believed that they had been already saved as New Israelites of the City of God. As a result, they paradoxical1y came to dilute the doctrine of original sin. It is the American Puritan jeremiad that reveals this paradox and has worked through American rhetoric as the ideology accelerating Americanization up to the present. Though it was a kind of reprimand and lamentation, the jeremiad was at the same time the rhetoric that directed an imperiled people of God to fulfill their destiny and guided them individually toward salvation and collectively toward the American City of God. This study examines Eliot’s reaction against such an optimistic progressive rhetoric. In a sense, E1iot as a Christian poet should be fundamentaIIy optimistic. Therefore it might be said that he is opposed not to optimism or progress itself, but to shallow such optimism and blind belief in progress without understanding of human life as Eliot thinks is Emerson’s Transcendentalism. And it is the transition from American Puritanism to Transcendentalism that Eliot pays attentlOn to. In the course of his reaction to American Puritanism inc1uding Unitarianism and Transcendentalism as a sequence of American Puritanism, Eliot in turn criticizes humanism for the be1ief in the goodness of human nature and the ignorance of original sin, which drives the modem world to what he regards as wrong, i. e., Romanticism, Democracy, and Protestantism. Therefore what concems Eliot the most about the modem world is the disappearance of the sense of sin, which, he argues, is another product of the American Puritan optimism.