이 논문은 결정론적인 역사적 순환에서 인간이 개입하고 참여할 수 있는 여러 방식을 세 편의 수태고지 시를 중심으로 다시 읽는다. 예이츠의 역사 체계에서 역사 순환은 단순히 인간의 외부에서 부과되는 것뿐만 아니라 인간의 여러 잠재력과의 상호작용을 통해 진행한다. ｢레다와 백조｣는 그리스 문명의 탄생이 레다라는 인간의 실존과 몸을 통해 매개됨을 보여준다. ｢한 희곡 작품에서 발췌한 두 편의 노래｣는 인간의 자유가 실패에도 불구하고 압도적인 역사 순환의 힘에 저항하는 것에서 표출됨을 드러낸다. ｢재림｣은 역사 순환이 역사에 대한 사실 그 자체가 역사의 사실이 되는 것이 아니라 인간의 관점과 문제의식에 따라 해석하여 재구성된다는 예이츠의 확신에 맞닿아 있다. 세 편의 수태고지 시에서 예이츠는 역사의 순환과 인간의 잠재력—몸, 실존, 자유의지, 해석 등—사이의 대립을 화해로 전환하는데, 이는 역사의 순환을 재배열하고 의미를 부여하려는 인간의 투쟁으로 매개된다.

This study examined the historical changes of and dietitians’ needs for the Life Cycle-based Dietary Guidelines for Koreans. Content analysis of relevant documents, a survey of 307 dietitians, and in-depth interviews with eight dietitians were conducted. The dietary guidelines published between 2003 and 2004 included one set of common guidelines and several sets of dietary action guides corresponding to six target groups: pregnant and lactating women, infants and toddlers, children, adolescents, adults, and the elderly. The guidelines were revised between 2008 and 2011 and consisted of six sets of guidelines for the target groups without common guidelines. The dietitians considered five or six as appropriate numbers of guidelines for each group. Needs for separate guidelines for women of child-bearing age and male workers were reported. The dietitians preferred one set of common guidelines with specific action guides for each target group and wanted easier and more specific messages to be included in the new guidelines. It is suggested that the Life Cycle-based Dietary Guidelines for Koreans should be revised to reflect such dietitians’ needs.

In A Vision Yeats combines Christianity with elements as disparate as theosophy, astrology, neoPlatonism, spiritualism, the magic and Cabbalistic traditions, the work of writers such as Swedenborg, Boehme and Blake. The end result, such as “Ego Dominus Tuus” and “The Second Coming”, is a unitary system in which Yeats defines his ideas on history, religion and art. “The Second Coming” depicts an apocalyptic scene, and the advent of a “rough beast” oxymoronically slouching towards Bethlehem “to be born.” In accordance with Yeats’s view on cosmic and historical cycles, which will be touched upon in this essay, it is generally regarded as prophesizing the end of the “twenty centuries” of the Christian Era. It embodies or foreshadows the revelation of the character of the age to come, completely antithetical to that of the Christian Era, which, in Yeats’s mind, was nearing its conclusion. The poem’s title, its biblically allusive infrastructure, and its Latin evocation of a “Spiritus mundi” (namely, “soul of the world”) disclose its intention to cast an appeal on the “collective unconscious” of the entire Christian world Such a coexistence of opposite forces would also conform perfectly with Yeats’s view of Unity of Being, which entails a detached and simultaneous outlook on both Good and Evil. Yeats seems to have accessed this “antithetical” state of consciousness in “The Second Coming”, where the triumphal Christian connotations evoked by the title are offset by the terrifying scenario in the poem, which describes what is in fact a reverse apocalypse and the coming of the Antichrist. On its most evident plane, Yeats’s “The Second Coming” is, obviously, the description of an apocalyptic (or anti-apocalyptic) scene.