본 연구에서는 지역 영역 기상 수치 예보 모델의 여러 수평 영역 및 수평 해상도에 따른 이상적인 열대저기압 의 진로와 베타자이어의 민감도를 조사하였다. 모델의 이상적인 초기 조건은 경험적인 함수로 생성된 3차원 축대칭 모 조 소용돌이와 허리케인 활동 시기의 평균 대기 조건으로 구성된다. 이때 모델 설정에 따른 이상적인 열대저기압의 변 화를 분석하기 위하여 배경 흐름은 제거되었다. 수치 모델의 수평 영역 및 수평 해상도에 따른 이상적인 열대저기압의 민감도 실험을 수행하기 위해, 지역 영역 수치 모델로서 W RF (Weather Research a nd F orecasting) 모델을 사용하였다. 모의된 열대저기압의 바람장으로부터 베타자이어를 추출하기 위해, DFS (Double-Fourier Series) 국지 영역 고차 필터 를 사용하였다. 모델의 수평 영역의 크기가 감소할수록 베타자이어의 구조와 강도가 약해졌으며, 이는 열대저기압 진로 의 차이를 발생시켰다. 수평 영역의 크기를 본 연구의 실험에서 가장 작은 영역인 3,000 km3,000 km로 설정하였을 경 우에 베타자이어 통풍류의 서진 성분이 크게 감소하였으며, 수평 영역을 더 넓게 설정한 실험들에 비해 열대저기압의 진로가 동쪽으로 편향되었다. 본 결과는 열대저기압과 관련된 바람장 전체를 포함하지 못할 정도로 매우 작은 수평 영 역을 사용할 경우, 열대저기압의 진로가 적절히 모의 될 수 없음을 시사한다. 반면, 5,000 km5,000 km와 6,000 km 6,000 km의 수평 영역에서는 그 민감도가 매우 작게 나타났다. 수평 해상도가 감소할수록 이상적인 열대저기압의 진 로는 매우 서쪽으로 편향되었다. 베타자이어의 크기와 강도도 수평 해상도가 감소할수록 크고 더 강하게 나타났다.

Tropical cyclone scale vortices and associated Rossby waves were investigated numerically using high-resolution barotropic models on the global domain. The equations of the barotropic model were discretized using the spectral transform method with the spherical harmonics function as orthogonal basis. The initial condition of the vortex was specified as an axisymmetric flow in the gradient wind balance, and four types of basic zonal states were employed. Vortex tracks showed similar patterns as those on the beta-plane but exhibited more eastward displacement as they moved northward. The zonal-mean flow appeared to control not only the west-east translation but also the meridional translation of the vortex. Such a meridional influence was revealed to be associated with the beta gyre and the Rossby wave, which are formed around the vortex due to the beta effect. In the case of the basic zonal state of climatological mean, the meridional translation speed reached the maximum value when the vortex underwent recurving.

본 논문은, 이미 다른 학자들이 가이어 이론에 대한 연구와 저술을 많이 하였지만, 본 논문의 목적은 실제로 그의 주요한 시에서 가이어의 이미지가 어떻게 사 용되는지를 집중적으로 탐구한다. 연구대상의 시는 가이어 , 비잔티움으로의 항해 , 비잔티움 , 머무산 등이며, 다른 몇 편의 시는 주에서 간략하게 다루었다. 따라서, 본 논문의 목적은 다른 학자들의 이론을 검토하기 보다는, 위의 시들에서 가이어 이미지 가 실제로 어떻게 나타나는지를 탐구하여, 보다 깊이 있는 시 읽기에 도움을 주는데 있다.

As Yeats received the Nobel Prize in 1923, he was in the extremity of honor but he was feeling his weakening physical power. He gave up Maud Gonne and married George Hyde Ridge, a wise woman, to find a comfort at his home. His later poems are a record of his meditation and wisdom of life, and in those poems the image of Gyre is very important. He thought the progress of one civilization lasted for only 2,000 years and that is expressed through the image of the Gyre. The period of the early 20th century was a time of a kind of anarchy and a situation of desperation. He thought it was a turning point to a new terrible civilization. His poem "The Second Coming" is very meaningful in that view point and so is "Leda and Swan". Then his self consciousness of his old age and wisdom is well expressed in his "Tower" and Byzantium poems. But his self consciousness is not ended to a desperation but overcome to an immortal wisdom and art. In "Sailing to Byzantium" he sang the immortal art with a exquisite artisan spirit. And he particularly sang the world of soul and art in this poem. This is succeeded in "Byzantium". It is almost a song of spirit. As he grew old, Yeats concentrated his energy on the problem of spirit. As T. S. Eliot escaped to Hinduist meditation to overcome the limit of his early poems, Yeats made his particular view of history and civilization to enhance his poetry. If he had not opened his new poetic world in his later life, he could not have become that great poet we love so much.

The focus of study in this paper is put on the comparison of symbolism manifested in the world of W. B. Yeats’ poetry and the thoughts of Master Won-hyo.. The comparing works include the identification of their understanding ways of life. The symbols in common to bridge W. B. Yeats and Master Won-hyo are, for instance, circle, cone, cycle, sphere, spiral, wheel, vehicle, etc. Such a sign symbolizes a round thing, in another expression, the world or the cosmos where man belongs to. The phenomenological world or the cosmos by oriental thoughts is represented as the 28 phases of the moon, ranging from the dark moon(objectivity) to the full moon(subjectivity), which according to W. B. Yeats’ theory are identified the same kinds of character of man. Won-hyo(元曉, 617～686), a life-long friend of another Buddhist Master Ui-sang., insisted on the necessity for every living being to return to the foundation of the One Mind(一心), which is the original state of being, in another words, or “Ultimate Reality” to which every living being has to return. The Hwa-yen Sutra(華嚴經), a rare scripture of Mahayana Buddhism(大乘佛敎), emphasizes that the Ultimate Reality is the Source of One Mind of Won-hyo. We can say that Mahayana Buddhism teaches every living being the way to return to the world of the Ultimate Reality by great vehicle of "Mahayana"(大乘) in sanskrit. Another principle of Hwa-yen philosophy may be expressed as "All in one, one in all. One is all, all is one"(一中一切一切中一, 一卽一切一切卽一). "The Six Aspects"(六相) is interpretated by the principle. The mutual relationships are harmonized between the whole and a part, between the unity of the whole and the diversity of the part, and between the completion of the whole and the self-denial of the part. The One Mind is synonymous with the Great Vehicle with great wheels, which return to the Source of One Mind, the original state of being, or the Ultimate Reality( or Nirvana). The meaning of the One Mind may be expanded to the synonym of the existential world or the cosmos, at the center of which the One Mind lies. Accordingly, The One Mind, the Great Vehicle or Great Wheel and the World has a similar analogy, which make a system of symbolism, so called “Yeatsian gyre theory.” Yeats imagined a spiral, which he preferred to call a gyre) or whirling cone. Then two such cones were drawn and considered to pass like the human soul through a cycle from subjectivity to objectivity. These cones were imagined as interpenetrating, whirling around inside one another, one subjective, the other objective. The cones were not restricted to symbolizing objectivity and subjectivity. They were beauty and truth, value and fact, particular and universal, quality and quantity, abstract and concrete, and the living and the dead. Yeats thought that he had discovered in the figure of interpenetrating gyres the archetypal pattern which is mirrored and remirrored by all life, by all movements of civilization or mind or nature. Man or movement is conceived of as moving from left to right and then from right to left. No sooner is the fullest expansion of the objective cone reached than the counter-movement towards the fullest expansion of the subjective cone begins. These movements slide to the 28 phases of the moon. The dark moon, in the course of wane and wax sways to the full moon. The different 28 patterns of the moon is mirrored by all life or mind, ranging from the highest state of subjective mind(the 15th phase: the full moon) to the highest cast of objective mind(the 1st phase; the dark moon). In the long run, the world which Won-hyo and Yeats seek for as an ideal space of mind is a unified one, into which melted are the binominal opposites such as objectivity and subjectivity, the sacred and the profane, the bishop and Jane, fair and foul, the dancer and the dance, beauty and truth, value and fact, particular and universal, quality and quantity, abstract and concrete, and the living and the dead.