이 논문은 예이츠의 후기 시를 노자 철학의 관점에서 고찰하는 데 그 목적이 있다. 노자 철학의 핵심은 허심과 무위이다. 이 연구는 먼저, 노자의 철학과 예이츠 시와의 맥락을 찾은 후에 노자의 사상이 가장 잘 드러난 시 ｢쿨 호의 야생 백조｣(“The wild Swans at Coole”), ｢마이클 로버츠의 이중 비전｣(“The Double Vision of Michael Robartes”)과 ｢소금쟁이｣(“Long-legged Fly”)를 중심으로 이들 시에 나타난 노자의 사상을 상세하게 고찰하였다. 마지막으로 예이츠의 비문을 노자의 관점에서 해석해 보았다. 이 연구는 예이츠의 후기 시가 노장, 선, 음양과 같은 동양사상으로부터 영향을 받았지만, 그는 그 사상들을 무비판적으로 수용하지 않고 보다 승화시켜 ‘존재의 통일’이라는 자신의 고유의 철학으로 집대성하였다는 것을 잘 보여준다.

본 연구는 남해안에 분포하는 양호한 산림 식생의 복원과 관리뿐만 아니라 장기적인 측면에서 기후변화에 따른 변화 경향을 파악하고자 가라산과 노자산 서사면에 분포하는 식생의 식물군집구조 특성을 조사․분석하였다. 86개 조사구를 대상으 로 군락을 분류한 결과, 저지대를 중심으로 분포하는 곰솔-굴피나무군락, 곰솔-소나무군락, 계곡부 및 전석지대를 중심으로 출현하는 개서어나무-낙엽활엽수군락, 때죽나무-낙엽활엽수군락, 고로쇠나무-낙엽활엽수군락, 낙엽활엽수군락, 느티나무군락, 상대적으로 해발고가 높고 급경사 사면에 분포하는 졸참나무군락, 졸참나무-때죽나무군락, 때죽나무-소사나무군락, 참회나 무군락으로 유형화되었다. 천이경향상 상록침엽수는 낙엽활엽수로의 천이가 진행될 것이나 수령이 약 50년인 개서어나무, 느티나무, 고로쇠나무 등 낙엽활엽교목림은 층위구조가 발달되었을 뿐만 아니라 생태적으로 안정되어 현재의 상태를 유지할 것으로 판단되었다. 환경요인으로는 표고, pH, 점토와 실트의 함량, Mg++, Ca++ 등이 식물 군락 분포에 직간접적으로 영향을 미치는 것으로 분석되었다.

本文的悖论不同于逻辑学中的悖论，而是文学上的悖论，是指有些语句，表面看来内容具有相反性或矛盾性，深层的含义却更加准确合理。事物有表象与本质，语言仅表达事物的概念，不一定是真理或真实，因此，用语言表述事实容易陷入明显的局限。人们洞察事物真实面目后，有时更需要用悖论来揭示本质：不仅使用语言表达表层意味，更需要透过语言表层，运用悖论来表现更加深层的含义。在诸子百家中，老子比其他任何人都更多地使用悖论来展示自己的思想。这篇论文针对老子如何通过悖论提出治国方略进行研究。 『老子』的悖论总共三个类型。第一，我们所认知的现象，经常与事物的本质不一样。老子最典型的句子就是“大巧若拙”。老子用意义完全相反的词语来描述现象和本质，指出人们所认知的只是与本质恰恰相反的表象，以此来告诉君王必须准确地洞察国家现实。第二，老子强调“物壮则老”这一规律。这是中国自古就有的思想，它表明，事物达到极端的一面就会自然产生回归的反作用力，这是所有事物运行的自然循环规则。老子以此来劝勉君王不要追求过度的、做作性的治国方式，并说明这种背道而驰的治国方式将带来灾难性后果。第三，“无为而无不为”，这是老子五千言的最高命题。“无为”在文字上看“不做”，而最终追求的却是“无事不能成”。君王治理国家，所有的政策与措施就应该顺其自然，才能马到成功。这就是老子所希望的最高治国方略。 为了这种治国方略的实现，他进而要求君王积极地退让、谦虚、慈爱及俭约。让君王积极追求雌性的柔软性、婴儿般的赤子心、水流般的自然性、溪谷江海般的包容性。这是使君王和国家平安无事、长存永保的原则。因此老子的这些治国方略是极其现实的，也是非常积极的。在他的悖理语句里，正反两面词语的指向是非常明确的。正面意义的词语是指君王和国家的走向：君王必须成为真正的君王（“大方”、“大器”、“大音”、“大象”），而不是空壳般的君王。为了成为真正的君王，必须善于洞察，把握事物本来的真实面目（“大直”、“大巧”、“大辩”）。以此英明政策来管理国家，君王本人的理想人品（“上德”、“大白”、“广德”、“建德”、“质真”）就会与老百姓浑然一体。君王推动国家政策时，必须透彻地把握现实，用更准确更先进的原则（“明道”、“进道”、“夷道”)施行各种措施。必须以谦让朴素的态度包容天下，细心周到（“疏而不失”）地关怀老百姓。这样的国家就会永不衰亡（“大成不弊”、“大盈不穷”)。君王所希望的（“立”、“行”）国家不断地繁荣成长（“全”、“正”、“盈”、“新”、“得”），君王自己获得真正的成功（“明”、“彰”、“功”、“長”、“知”、“名”、“成”)。这没有任何勉强做作，全是自然而然发展繁荣（“无不为”、“无不治”)。这样的国家，是老百姓人人都幸福、温暖、安全（“民利百倍”、“民复孝慈”、“盗贼无有”)的国家。这就是王弼所谓“崇本息末”的“崇本”方略。 反面词语则集中表达了君王本身要持有的心态和力行的言行。老子要求君王不要做作（“企”、“跨”），不要伪善（“自见”、“自是”、“自伐”、“自矜”），不要过度的“有为”。君王不要顽固地执着，一意孤行（“无隅”、“晚成”、“希声”、“无形”)。君王要谦虚（“不武”、“不怒”、“不与”、“为之下”)，少做（“不行”、“不见”、“不为”），淳朴（“屈”、“拙”、“讷”、“曲”、“枉”、“洼”、“敝”、“少”)，甚至于愚钝（“不德”、“若谷”、“若辱”、“若不足”、“若偷”、“若渝”、“若昧”、“若退”、“若纇”)。这样他的政策松散而宽裕（“天网恢恢”），也不必处处标榜人伦价值（“绝圣弃智”、“绝仁弃义”、“绝巧弃利”）。如此进行“无为之治”，就是王弼所谓“崇本息末”的“息末”方策。 总而言之，老子的悖论具有以下三个要点。一是其悖论有“正言若反”、“物壮则老”、“为无为”三种类型。 二是老子所说的悖论的确拥有“崇本息末”的含义。三是老子所追求的理想的治国方略具有非常积极而值得肯定的意义与价值。

作为老子唯一著述的≪道德经≫一直被认为是一本蕴含着自然无为的哲 学书籍，而这些自然无为的含义也被解释为不该积极参与社会活动，而離開 混亂的世俗而歸於自然。尽管如此，作者认为自然无为，其实有着别的意 义；千万别用过渡细致化的法律与制度来管制老百姓，而应当顺其自然。换 言之说，≪道德经≫应该说是用五千多字来记录国家最高领导应当遵守之道 理的古中国统治理念书。对老子来说，他通过≪道德经≫一贯主张了应该回 到大同社会。因此，笔者打算首先介绍和具体说明老子所提出的作为领导应 具有的态度：简约、慈爱、谦虚、不言、信赖、谨慎，再把老子在≪道德 经≫所表达的一些道理应用到现代社会，而试图寻找一些能够解决社会矛盾 的方法。

一般來說，老子被稱之爲道家思想之始祖，也通常與莊子並列爲老莊思 想的代表人物。老子思想之樞紐可說爲自然無爲，而這些自然無爲的含義被 認爲是離開混亂的世俗而歸於自然，甚至被擴大到通過調和陰陽道理，最終 追求長壽的黃老思想。那麽與其他諸子學一同，老子唯一著作≪道德經≫的 著述意圖也算屬於“理解”和“說服”的修辭學範疇。因爲老子通過≪道德經 ≫，打算將自己的價值觀宣傳給別人的關系。因此，本人從修辭學的觀點出 發試圖接近≪道德經≫，此過程中卻發現了至今在韓國及中國出版的譯本與 ≪道德經≫的真意向背而馳。本人根據王弼的版本重新開始翻譯了≪道德經 ≫，尤其著重於第38章的內容集中分析了。現在我們具體探討一下，到底老子通過≪道德經≫想要說明的內容所在。

Yeats published the first edition of A Vision in 1925 and the revised edition in 1937. He had poured the most intense concentration of his intellect into it for 20 years. It may be regarded as the greatest of Yeats’s works, containing some of the most penetrating and beautiful prose that he wrote. It is essential to any understanding of many of his most notable poems and plays. But many critics agreed it was difficult to read and understand; it is extraordinarily distilled, yet complex in an extremely precise way. In this thesis I compared “Unity of Being” in Yeats’s A Vision with “Dao” in Lao Zi’s Dao De Jing. I interpreted the similarity between the theories of Yeats and Lao Zi. In A Vision Yeats explained 28 incarnations according to the 28 phases of the moon, the Great Wheel and the deliverance of the bond of rebirth. His major symbols are the gyres, the double triangle or the primary or objective and the antithetical or subjective. The Four Faculties(Will, Mask, Creative Mind, and Body of Fate) and the Four Principles(Husk, Passionate Body, Spirit, and Celestial Body) are related to the two contrasting tinctures. The antithetical gyre is lunar, aesthetic, expressive, multiple, hierarchial, aristocratic, artistic, particular, creative. The primary gyre is solar, moral, dogmatic unifying, humane, democratic, scientific, abstract. There is a state of perpetual conflit between the gyres and the moment of harmony of the gyres. The gyres are living each other’s death, dying each other's life. In Dao De Jing Lao Zi explained the dual character of the “Dao” operate as Being-Without-Form and Being-Within-Form, or Heaven and Earth, interrelated so closely the two sides of a coin. Yeats wanted to teach us what is the ultimate reality is and we can attain the “Unity of Being” at the moment of harmony of antinomies. The ultimate reality because neither one or many, concord nor discord, is symbolized as a phaseless sphere, but as all things fall into series of antinomies in human experience it becomes, the moment it is thought of, what he describe as the Thirteenth cone. Lao Zi insisted, “the world is oneness, or unity, emerging from the moment of the Dao.” Yeats also told us, “Eternity, though motionless itself, appears to be in motion.”

There were so many common thoughts in Yeats’s poetry and Lao tzu’s philosophy on the Feminine Principl.” Both Yeats and Lao tzu lived in turbulent times. They thought the cause of anarchy in their world resulted from the True God’s absence as the Feminine Principle. Thus they were eager to support it as the Primary principle in the world. Yeats was a gnostic visionary. He believed in God’s androgynous Trinity; Man, woman and child. A Child is a daughter or a son. Yeats refused to accept the masculine Trinity. Yeats searched for the hidden Goddess who is called Sophia or Binah as the dark Mother in the Cabalah. Binah is identified with Saturn(male). So Sophia is androgynous. Yeats called Sophia by many names. Those included Rose, Countess Cathleen, Nimah, Helen and Jane as the symbol of immortal Beauty. All of his poetry owes much to a symbolism derived from the Rosicrucianism, Cabalism, Christian Gnosticism and Orientalism. Orientalism included the Taoism of Lao tzu. I read that Yeats was deeply impressed by the Chinese book, The Secret of the Golden Flower, which is explained Taoism. Because Taoism is s common with Yeats’s main poetic theme, which is the Feminine Principle and the hidden God. Although Lao tzu lived about 2,500 years ago, he had almost the same idea as Yeats. His main theme is Tao, the way which symbolizes the Feminine Principle, like Sophia in Christian Gnosticism and Cabalism. We can say Tao is intangible and permanent, governing the impermanent became it symbolizes the Mother of all beings. Tao especially symbolizes darkness. Thus I can say that “dark Sophia” in Yeats’s poetry is identical to Tao. Lao-tzu described that Tao stands for the feminine archetypal imagery such as water, darkness, valley, cave, abyss. Especially Lao tzu’s heavenly Virtue, Tao is called “Hyeon-bin” which means a black female. Thus Tao is identified with the dark Mother, Sophia in Yeats’s poetry. Also Lao tuz eulogized the virtue of Tao as water. For example, Lao tzu explained that “water’s virtue is the highest goodness.” This symbol of water symbolizes the Feminine Principle like Sophia’s characteristics in Yeats’s poetry. Thus, they all refused to accept the andro-centric society.

거제도 노자산지역의 식물군집구조를 파악하기 위해 43개 조사구(각 조사구당 10m×10m)를 거제휴양림 임도 주변과 노자산 북사면에 설정하고 식생조사를 실시하였다. 식생조사자료를 이용 TWINSPAN에 의한 classification과 DCA에 의한 ordinationqnstjr을 실시하였다. TWINSPAN분석과 DCA분석 결과 소사나무군집(군집I), 소나무군집(군집II), 졸참나무군집(군집(III), 고로쇠나무, 느티나무, 비목나무, 까치박달 등을 우점종으로 하는 낙엽활엽수군집(군집IV)의 4개 군집으로 분리되었다. 식물군집구조 분석 결과 노자산지역의 식생은 소나무→졸참나무군집→낙엽활엽수군집으로 생태적 천이가 이루어질 것으로 판단되었으며, 소사나무군집은 해발고도가 높고 건조한 지역에 나타나는 토지극상으로 판단되었다.

In this thesis I discussed feministic attitudes in the works of three writers: William Blake’s Visions of the Daughters of Albion, William Butler Yeats’ A Woman Young and Old, and Lao Tzu’s Tao Te Ching(道德經). Blake and Yeats were English visionary poets and Lao Tzu was an Old Master who lived in the 2nd century B.C. in Han Dynasty China. In Visions of the Daughters of Albion Blake is not only concerned with the rights of women but also with the slavery systems and freedom. The heroine is called ‘soft soul of America.’ Blake knew the first radical feminist Mary Wollstonecraft and may be responding to her enthusiasm for the emancipation of women. Moreover, the oppression of Oothoon is bound up with the campaign of the early 1790s against both the slave trade and the nearer cruelties in the exploitation of child labour. The heroine Oothoon is raped by Bromion and abandoned by her lover, Theotormon. Theotormon’s jealousy binds them, back to back in a cave. Bromion’s violence and Theotomon’s jealousy and oppression cause her woe. She is trying to justify the innocence of love, the joy in the making of love and delight in life, the beautiful in every life. Her long outburst against hypocrisy in marriage and restraint in love in the third section of the poem is for women repressed by men in traditional and Christian society. She wants to be a human, not a servant of man. In A Woman Young and Old the woman speaks first in youth, then in age. This series of poems are companion poems to those of A Man Young and Old. These poetic sequences have an identical structure of eleven poems, ending with a section from Yeats’ translation of the Oedipus cycle. The first poem, “Father and Child” opens with an image of a young woman leaving the conventional world and the judgment of other people for an attractive life and her own opinions. In the sixth poem in the central position, “Chosen” the woman takes for her theme the theme of the poem. The young woman compares the peace and feeling of completeness after lovemaking to the perfect moment when the “Zodiac is changed into a sphere,” the Thirteenth Cycle or Thirteenth Cone in A Vision. It is that cycle which may deliver us from the twelve cycles of time and space. In the last poem, “From the ‘Antigone’” the old woman, now a tragic heroine, narrates her descent “into the loveless dust.” The heroine in A Woman Young and Old tries to find her own voice and life. In the first chapter of Tao Te Ching the nameless Tao is the origin of heaven and earth which grows the myriad things. Thus these two are the same. Upon appearing, they are named differently. Their sameness is the mystery, mystery within mystery. Heaven is the symbol of man; earth is the symbol of woman. Man and woman have the same root, and their union makes the myriad things. In the sixth chapter of the book Lao Tzu praises feminity, called ‘the valley spirit,’ the root of heaven and earth. The valley is used metaphorically as a symbol of ‘emptiness’ or ‘vacancy;’ ‘the spirit of the valley’ is something invisible, yet almost personal, belonging to the Tao. ‘The female mystery’ is the name of chapter 1, or the Tao which is ‘the Mother of all things.’ All living beings have a father and a mother. Lao Tzu’s Tao Te Ching could be translated as The Law (or Canon) of Virtue and its Way. He thought that all straining, all striving is not only vain but counterproductive. One should endeavor to do nothing (wu-wei). It means not to do anything literally, but to discern and follow the natural forces-to flow with events and not to pit oneself against the natural order of things. In this way Taoist philosophy reached out to council rulers and advised them how to govern their domains. Blake and Yeats insist women’s human rights and the union of man and woman can give us the perfect moment in this life. Lao Tzu teaches us feministic Tao and the harmony of man and woman. The three share great wisdom about the order of the nature and can elucidate the way of Feminism.

유명 제조업체 브랜드는 유통업체 브랜드인 제네릭 브랜드의 등장으로 변화되는데, 제네릭 브랜드의 탄생과 진화의 핵심은 자본주의 시장원리에 있었다. 그러나 최근 제네릭 브랜드의 성격과 소비자의 선택원리를 이러한 경제적 효용원리로 모두 설명하기는 어려운 부분이 있다. 이에 본 연구에서는 미국적 실용주의와 노자적 실용주의의 차이점에 대해서 설명하고, 노자철학의 주요 키워드인 지족(知足), 허(虛), 무위(無爲)의 세 개념어를 중심으로 노브랜드와 무인양품 브랜드 간 나타나는 차이점을 비교 분석하였다. 첫째, 서구 실용주의적 철학의 배경을 가진 기존의 제네릭 브랜드들과 노브랜드의 광고에 서는 자본주의 사회에서의 최고의 미덕인 최대 효율인 이익의 가치를 강조하지만, 무인양품 광고에서는 노자의 지족(知 足:Stops by itself and satisfaction)의 가치를 말하고 있다. 둘째, 노브랜드의 브랜드 네이밍에서는 소비자의 이익을 위한 브랜드로서 브랜드에 대한 거부를 얘기하지만, 무인양품의 네이밍은 물건이란 관념이 아닌 기능으로 존재한다는 허 (虛:Emptiness)의 개념을 말한다. 셋째, 노브랜드의 패키지디자인은 캐나다의 노네임처럼 보편적이며 기능성을 추구하는 유니버설 디자인의 전범을 따르고 있지만, 무인양품의 패키지디자인에서는 디자인하지 않는 무위(無爲: Inactivity)적 노력을 보여주고 있다.