Does human mind have cognitive structure? This question leads cognitive scientists to study the subject of cognitive architecture. Since the advent of cognitive science, there have been emerged three architectures: symbolism, connectionism, and embodimentism. The purpose of the paper is to make comparisons of those architectures in theoretical level. As well-known, symbolism and connectionism have concrete architectures. Symbolism suggests ACT-R and SOAR and connectionism does local or PDP neural networks. Recently, embodimentism has succeeded in attracting researchers’ interests as a candidate of the third research programme of cognitive science. However, it is premature to say that embodimentism can be the third research programme. There are several reasons for that. It has many faces- embodied cognition, embedded cognition, enactive cognition, extended cognition, distributed cognition, and situated cognition, so it is very hard to understand its identity. Above all, for a theory to be a research programme of any science it has a concrete model or architecture. But, embodimentism doesn’t furnish a concrete architecture except Brooks’ situated action theory. In this paper I shall compare symbolism, connectionism, and embodimentism (Situated action theory) as a cognitive architecture.

경복궁 자경전 서쪽 꽃담 도상에 나타난 주소재의 화훼종류와 상징성을 알아보기 위해 2010년 7월～2011년 3월까지 도상에 그려져 있는 식물을 원예학적인 식물 분류를 통하여 식물종류와 상징성을 조사한 결과는 다음과 같다. 도상의 좌측에서부터 우측으로 번호를 붙여서 1부터 8까지 그림을 분석한 결과 도상 1은 매화, 2는 복숭아, 3은 모란, 4는 석류, 5와 6은 국화. 7은 진달래, 8은 대나무인 것으로 나타났다. 이들 8종의 상징성은 장수 4회, 다산 3회, 지조와 절개 2개, 부귀, 화목 1회인 것으로 나타났다. 따라서 이조 왕실의 단명을 장수의 꽃으로 표현하면서 손이 귀한 왕실의 현상에 비추어 다산의 의미를 주어 조선왕조의 영원함을 상징적으로 취한 표현으로 본다. 그러나 세속의 변화에도 지조가 있는 왕가를 원했던 상징성도 있다. 동반소재로는 새와 보름달 각 1회, 나비 가 5회로 나타났는데 여기서 새와 나비는 자유분방함과 화목을 의미하여 궁궐에 여인들이 자유롭게 사랑하면서도 화목한 나비 같은 왕실의 가족관계를 갖기를 원한 것으로 상징성을 볼 수가 있었다. 도상에 나타난 나무들은 양화소록에 근거해보면 모두 1-2등급의 식물이 그려져 있는 것을 알 수가 있었다.

The purpose of this study was to investigate the underwear design shown in historical dramas set in Europe between the 16th and the 18th century, woman's bodies were highly restricted, in order to analyze the symbolism of the movie costume and provide basic data for the future education of the department of movie costume design. For a study method, literature relating to movie costumes and underwear as well as captured images from 29 historical dramas set in Europe between the 16th and the 18th century was reviewed. Among them, data from 17 movies where underwear and crinoline were observed was analyzed. Historical movies, set in the 18th century Europe exposed underwear more frequently and decisively than movies set in the 16th and 17th centuries. For the figure wearing underwear, its expression effect was maximized by the implication function of costumes. Underwear can easily express the time and space background and symbolize the character's social and economic position, attitudes, and values. In addition, the exposure of underwear can reveal characters' internal expressions, such as mental status, taste, temper, intention, mood, time and space display. The result of observing the underwear shown in movies reveals that underwear plays a subjective role in expressing ideal femininity as a woman of a particular age, modesty, social position symbolism and eroticism that depended on the situation. It is expected that the study will provide an opportunity to reconsider the function of underwear, which is different from the meaning of costume history, and its role as a means of communication by considering the change of underwear by age.

This paper examines Fernand Khnopff’s Symbolism, focusing on the I Lock My Door upon Myself as a manifesto of his artistic credo in style and theme. Its title was originally in English, originating from the poem “Who Shall Deliver Me?” by Dante Gabriel Rossetti’s sister Christina Rossetti. I use the term “Social Symbolism” which combines a nationalist perspective with traditional French Symbolism, in order to explain how the image of Bruges is represented in his oeuvre. Symbolism calls for psychological introspection evoking death, love, silence, and solitude and recluse from realty in pursuit of the Unknown and the Ideal. Although Khnopff shared this idea, he departed from symbolist tradition by incorporating a political milieu in his paintings. First, I discuss Khnopff’s early stage in the formation of his artistic concept, including his family background as well as his early opportunity to visit the Exposition Universelle in Paris where he formed his early interests in aesthetics, philosophy, literature, mythology and Egyptian art. His early works, La Painture, la Musique, la Poesie(1880-1881), Le Crise(1881), and En ecoutant Schuman(1883) reveal his favorite subjects which were quite prevalent in the symbolist traditions of both Belgium and France. By looking at Khnopff’s paintings, I endeavor to situate his Symbolism in the context of the development of Belgian modernity and cultural nationalism. Second, my analysis of Khnopff creates a new overview of Symbolism in Europe, especially in Belgium. In the absence of socio-political integration, the Symbolist painter adds nostalgic meaning to the landscape of Bruges. The scene of Bruges illuminates the social atmosphere in Belgium at that time. Since Belgium became an independent country, it tried to differentiate its own cultural and national identity from France. There was a powerful social movement for Belgium to claim its own identity, language, and culture. Bruges was, for Symbolists, the epitome of Belgium’s past glory. This encouraged the formation of Belgian nationalism centering on Brussels, as I demonstrate in Khnopff’s Bruges-la-Morte(1892). The relationship between Symbolist artist and writers is crucial for understanding this development. Khnopff, for instance, illustrated or provided frontispieces for many Symbolist writers such as Rodenbach, Peladan, Spencer and Le Roy. Khnopff did not objectify the exact meaning, but rather provided his own subjective interpretation. In this respect, I Lock My Door, inspired by Rossetti, started from the same motif, but Khnopff seeked escape into silence and death while Rossetti searched for Christian salvation. Finally my paper deals with the social context in which Khnopff worked. He was a founding member of Les XX in 1883 and later La Libre Esthethetique he also participated in the exhibition of le Salon de la Rose + Croix. Les XX was not a particular school of art and did not have a uniform manifesto, but its exhibitions focused on decorative arts by encompassing art for all people via common, everyday objects. The Periodical, L’art moderne was founded to support this ideal by Edmond Picard and Maux. Les XX declared art as independent art, detached from all official connections. Khnopff designed the 1890 catalogue cover of Les XX and the 1891 cover. These designs show decorative element of Art Nouveau in an early example of “modern poster.” Les XX pursued all art including graphic arts, prints, placard, posters and book illustrations and design. These forms of art were l’art social and this movement was formed by the social atmosphere in Belgium in terms of social reforms and strikes by working class. Khnopff designed the book cover for la Maison du Peuple. The artist, however, did not share the ideal egalitarianism of the working class to a certain degree, while he was working in his villa he designed under the ideal motto, “on n’a pas que,” he expressed the nihilistic emotions toward society by the theme of interiority such as solitude, silence, narcissism, introspection, and introversion. In the middle of his Symbolism, we find the “cultural nostalgia” or longing that the artist develops in the I Lock My Door upon Myself. Khnopff’s longing toward the lost city of “Bruges” form the crux of his “Social Symbolism.”

This study is an attempt to analyze Yeats’s early poetry in the light of his theory of the mask. For this purpose the writer of the present study has first proposed to define the ‘mask’ to investigate the theory and has reached the conclusion that the ‘mask’ is a Yeatsian term for an ideal image of life which is always opposite to the natural self or the natural world, and the theory of the mask has three aspects−aesthetic, moral, and philosophical−according to the role of the mask. The aesthetic meaning of the theory demonstrates Yeats’s argument on the nature, the source, and the touchstone of a work of art: art is the embodiment of the writer’s mask of life and his inner struggle between mask and life sets him to his creative work; the quality of a work depends upon the expression of this tragic war. And all the more important, Yeats’s strong belief in polarity of the two terms of conflict is clarified. The study of Yeats’s early poetry in terms of his theory of the mask has concluded that Yeats’s early mask is the very transcendent realm which Yeats’s early symbolism proposes to evoke and the main symbols used to express this ideal world are the images of Arcadian island across the sea, rose, the Irish mythic world and Maud Gonne; and the synthesis of Yeats's theory of the mask and symbolism in his early poetry causes some distortions in both his theory of the mask and symbolism. The nature of his transcendent world is conveyed not by the symbols but by the imperfect realities in spite of his strong belief that “divine essence” can only be evoked by the symbols; the nature of this ideal world has also been distorted: it is not the super reality lying beyond reality like Mallarme’s but only an ideal place where all the impurities and imperfections of the real world are removed or corrected. As for the theory of the mask, polarity, the most important basis of the theory, has been impaired: only the value and the love of the ideal world is emphasized, whereas those of the earthly life are restrained or its weaknesses and painfulness are stated to describe the ideal world.

Oral folk tale, which are organized stories that have been handed down to each district, includes a lot of mention about local specialties related to food. In folk tales consisting of linguistic signs, food plays a role in expressing not only instinct and desire but also order, exclusion and communication of human beings. Understanding the matters of concern or consciousness that community members of the time have put an emphasis on through food included in folk tales can be useful for better understanding the culture of the time and the food in folk tales can be a symbolic code. In this study, food mentioned in folk tales were classified into six groups, medicine, love, god, livelihood, provision and power focused on both inland and coastal regions that are referred to in most of the sixteen volumes of Korean Oral Folk Tales. In addition, the symbolic meanings of these groups were examined. This study can contribute to establishing the foundation of the globalization of the Korean food by determining the way Korea food can become a world class food. This study aims to reinterpret and combine culture and art with the food of Korea based on six symbolic meanings of food expressed in Korean Oral Folk Tales.

Mysticism was Yeats's lifelong concern and became the center of his work. He believed that mysticism can explain the truth of death, rebirth, the cycle of the universe. By founding his playwriting principles on mysticism, he revived Druidic belief, which had been formed mostly from Irish legends, lore, Celtic mysteries, his reading on Druidism ever since early childhood in Sligo. Yeats thought that a poet must be a mystic and that symbolism is the mystic's aptitude. To treat mystical themes, he needed to make things remote from reality by using symbols, but because of symbolic and mystical content some critics insist he founded his drama based on Noh plays. Even though he thought Noh is an ideal form of drama, it does not mean his drama is an extension of Noh plays. Symbols and the supernatural content were his solid principles long before he saw Noh plays. Furthermore, the similar themes in both Noh plays and Yeats's are something he had already learned from Celtic mysticism. The Shadowy Waters is an extremely mysterious story showing visionary experiences of Druidic otherworldliness. In this play, Forgael is following certain birds which are the souls of the dead in search of love. The ghost lovers in The Dreaming of the Bones have been dreaming of fulfilling their love since they died seven hundred years ago, but they can not achieve their dream because of the sin committed during life. This connotes something about Yeats's belief in purgation. He believed the dead have to live anew until the purgation is finished. He shows the same belief in Purgatory, where the dead can not free themselves from purgation due to the consequences of transgressions. In all of the three plays Yeats demonstrates Druidic doctrine that the dead exist and dream in the eternal cycle of birth.

Choseon Dynasty, from many aspects, saw the institutional establishment of its royal palaces in the 17th and 18th century, with 'donggwol (east palace)' as the most representative form in the era. In that period, palaces were managed in the best way that fits the royal etiquette and order to maintain the Confucian framework of the times. While the royal palace was the place for the king to conduct state affairs, it was also a compound for the royal family to lead a life in. Since the royal family was also based on the Confucian system, women in the royal palace seldom revealed their existence to outside world. Yet daebi,(a Queen Mother) who was often called 'dongjo,' enjoyed the highest level of honor not only as a member of the royal family but in the hierarchical order of the dynasty. As they often engaged themselves in political affairs, daebi raised their reputation through rites and rituals. So, in the 16th century, they largely used Changgyeong-gung palace in the eastern part of the royal compound since they sometimes had to go out of the royal residence. While it was called 'dongjo' because it was seated in the eastern part, it was also used as a word symbolizing daebi. And, therefore, it has become a general principle of royal palaces to build the palace for daebi in the eastern wing of the compound. However, the residence for daebi was not always built in the eastern part in the 17th and 18th century and, instead, edifices for daebi were sometimes erected in several points within the royal compound. Beside, daebi’s residence in this period had additional spaces for ceremonies since they had a number of official events there. Construction of daebi’s residences in this era was not confined to the symbolic institutions and they became the peculiar palaces with specific characteristics for official ceremonies of the queen mothers. Consequently, it could be said that the architectural style of dongjo, which was the place of the supreme female in the hierarchical order, stemmed from donggwol where daebi spent the longest time of the royal life.

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.