Earticle

The poems of G. M. Hopkins and Ted Hughes are good examples of poetic expression of the primitivism. At first, we can read every creature is wriggling and moving endlessly, as vitality of lives, in Hopkins’ poems. His living things are dynamic and full of energy and, strangely, his poems are telling not female but only male. Even those males are not aristocratic or intelligent people but low classed physical workers whose bodies are strong and muscular. This can be understood as Hopkins loves a kind of primitive health which is not decayed from the complicated civilization. In Ted Hughes’ poems, we can also find the similar dynamic movements in which his animals are very impressive. He likes to express the animals in their movement, energetically and endlessly. The horse, badge, jaguar and even thistle are good examples which represent the primitive energy of nature. This is telling his preference for the primitivity, which is similar to Hopkins. These two poets are naturalists and Romantists, who loves the beautiful nature of Britain island, that of Yorkshire for Ted Hughes, Wales for Hopkins. They could not be satisfied in only looking at it but tried to feel it with all their senses.

How can Chinese goddess' characters be described and identified? In the present paper, I have examined them differentiating from Greek or Roman goddesses from the point of view based on comparative mythology. It was found that there are three distinctive characters of Chinese goddess, which are primitivity, transition, and ambiguity. In an ancient China, goddesses were worshipped as holy beings with whom a man can hardly intercourse. They were considered to be in a higher position and to have a dignity. Also a number of ancient Chinese goddesses have hybrid images, meaning that their appearances are mixtures of animals and human beings. These mysterious appearances demonstrate their first character of primitivity. Then, the authorities of Chinese goddesses gradually declined and their roles depicted in the Chinese myths reduced. Therefore, goddesses couldn't take roles as male god's spouses any more. Moreover, some goddesses had to accept their tragic fate of being transformed into male gods. However, the situation suddenly changed when Taoism became a popular religion in the Chinese society. Taoism provided an opportunity to goddesses to become worshipped again and even more prosperous ever. Images of goddesses were strongly influenced by Taoism and they had a variety of experiences and underwent transformations. First of all, their hybrid images were changed into a beautiful female Taoist, and their dignities regained. Now, the second character of the Chinese goddesses is ambiguity. In other words, their roles were not clearly specified and rather ambiguous, in contrast with Greek or Roman goddesses. Perhaps, it is because, unlike Greek or Roman goddesses, Chinese goddesses were humanized fairly late in time. They were thought to be important in maintaining harmonious relationships between human being and nature. In these days, both “sensibility" and “imagination" have been emphasized greatly than ever before. Therefore, there is no doubt that studies of Chinese goddesses and their roles can evoke potentiality of women and east Asian mythology.

The purpose of this study is to consider the meaning of locality in the poetry of Park Yongrae and Han Sunggi. Both Park Yongrae who was born and raised in Chungcheong and Han Sunggi who wasn’t born but lived in Chungcheong for 40 years shows off their abundant sensibility of locality and implications of their lives in their poems. The concrete meanings of locality in Park Yongrae’s poems are as follows. Gongju, Gangkyeong, Busosan are presented as the locality of loss. A cattle fair in Gongju and marketplace in Gangkyeong that were sharply decayed stand for the dreariness they lost everything. The Busosan of his hometown shows the sense of loss by representing his sister who died young as a siberian chrysanthemum. Oryu-dong, Chaeunsan, Hwangsan signify the locality of selfdiscovery. Identifying himself with “coins in Oryu-dong”, he regarded himself as an immature grown-up who didn’t establish his own identity. He felt a grief as he realized himself as an adult who is in a state of deep torpor with his hands and feet tied up while looking at the scarecrow in Chaeunsan. In Hwangsan, he perceived himself as a catfish blind in one eye. Mountains, fields, and countryside represent the locality of aboriginality and vitality. With his poetry was characterized by abundant use of aural imagery such as bell ringing and wind whistling, the writer focused on aboriginality and vitality in his poems. In the local of countryside, he portrayed the fierceness of élan vital through the sound of crickets which survived severe cold in the winter. The paths let him hear the unaware voices of his inside. The specific meanings of locality in Han Sunggi’s poems are as follows. The trails and paths in his poems symbolize the locality of confusion. Paths mean the place that darkness began, and this was the beginning of his path to self-discovery. Islands imply the locality of introspection. With the experiences of living in secluded islands such as Sinjindo, Mado, and Gaido, he could take time for self-examination. Mountains, fields, and countryside present the locality of oneness with nature. At dusk or at dawn, he experienced that darkness or lightness was united with him all the way. Paradoxically, the sound of rain made him feel a sense of oneness with the silence. Futhermore, he was in the state of being one with flowers and frogs, which was no distinction between the subject and the object. As I mentioned earlier, the locality of Chungcheong has the significant meaning that gives creative and unique perspectives and aboriginal mythos that is helpful and meaningful to create the poetry. This study is an attempt for a further study by enlarging the scope of adaptation of locality in the literature.

이 연구는 굴절성 약시에서 가림 치료를 대신할 수 있는 방법 중 안경 교정에 의한 약시치료효과를 연구하였다. 안경교정치료는 기존의 가림 치료 효과를 주도록 정상안에 대해 저교정을 하여 차폐 효과를 주는 것으로 원시성약시를 교정하는 추가적 처방 없이 안경 착용만으로 치료하였다. 안경교정에 의한 약시치료 추적결과 다음과 같은 결과를 얻었다. 1. 원시성 약시안의 굴절이상 교정 후 초기 시력 ($Mean{\pm}SD$)은 $0.36{\pm}0.13$을 나타내었고, 최종 교정시력($Mean{\pm}SD$)은 $0.82{\pm}0.23$을 나타내었다. 2. 모든 나이군에서 초기교정시력과 최종교정시력 간에는 유의한 차이가 있어 안경교정 치료 후 시력이 향상되었음을 보여주었다. 3. 치료시작나이는 치료기간과 치료성공률과 무관한 결과를 보였으며, 이 결과는 약시교정 효과가 나이와 무관함을 보였다. 4. 약시안의 치료 전 시력과 치료 후 교정시력을 비교하였을 때 치료 전 시력이 좋은 경우는 치료 후 성적도 좋은 경향을 나타내었다. 5. 약시환자 중 원시와 원시성 난시가 근시와 근시성 난시보다 빈도가 높았으며, 안경교정 효과는 근시성 약시에 비해 원시성 약시에서 더 교정 효과가 있었다. 6. 8세 이후의 약시환자에 대해서도 치료 효과가 있었다.

The purpose of this study was to investigate effect of spectacle correction therapy instead of occlusion therapy for refractive amblyopia treatment. Spectacle correction were prescribed to give the same effect as a occlusion therapy by under correction for normal eye and there was no additional treatment but only spectacle correction for hyperopic amblyopia. The results can be summarized as follows: 1. In hyperopic amblyopia after correction, initial visual acuity($Mean{\pm}SD$) was $0.36{\pm}0.13$ and final visual acuity($Mean{\pm}SD$) was $0.82{\pm}0.23$. 2. Regardless with age, there was significant differences between initial acuity and final acuity, it shows improvement in visual acuity after spectacle correction treatment. 3. Initial correction age did not influence the length of treatment and success rate of treatment, so that ambyopia correction effect not related with age. 4. Compared with initial visual acuity with final visual acuity, initial visual acuity was in proportion to final visual acuity. 5. Incidence was higher in hyperopia and hyperopic astigmatism than myopia and myopic astigmatism in refractive amblyopia group and the therapy was more effective for hyperopia and hyperopic astigmatism than myopia and myopic astigmatism. 6. Treatment was effective even for children who is older than 8 years.

여름을 맞아 오지여행의 경험을 담은 책이 여러권 출간됐다. 문명사회에 대한 성찰의 목소리를 담은 인도.티벳 등지의 여행기를 비롯, 일방적인 편견과 오해에 갇혀 있는 아시아 소수 민족.국내 오지마을의 생활상, 변화하는 아프리카 등을 실증적으로 그린 보고서도 눈길을 끈다.

Cerebral primitive neuroectodermal tumor(PNET), consisting of undifferentiated primitive cells, is a neoplasm of children and young adults that occurs predominantly in the supratentorial compartment. In this report, we retrospectively reviewed and analyzed 18 CT and 6 MR findings in 18 patients with pathologically-proven PNET to discover the characteristic findings, if any. The most characteristic feature of the PNETs was a well-defined multilobular oval or round large mass with components of peripheral cystic change or calcification in the cerebral hemisphere, especially in the parietal lobe. Usually there was only minimal surrounding edema. The CT density of the tumor was iso-or slightly high density with homogeneous contrast enhancement in the solid portion and low density in the cystic area. MR findings demonstrated is0-singal intensity on both T1-weighted(T1W1) and T2-weighted(T2WI) images and dense enhancement in the solid element. The cystic portion revealed low intensity on T1W1 and high intensity on T2WI.

Primitive neuroectodermal tumor is a neoplasm of young individuals that occurs predominantly in the supratentorial compartment. Authors experienced three cases of primitive neuroectodermal tumor. On the brain CT scans, all three cases reveal the large, irregular, hyperdense mass lesions with calcifications and cystic or necrotic areas, and show dense heterogeneous contrast enhancement.

목적 : 원시성 굴절부등약시에서 정상안과 약시안 사이에 빛간섭단층촬영으로 측정한 황반부두께와 유두주위 망막신경섬유층두께를 비교하고, 가림치료가 끝난 후의 최종시력과 이러한 변수들의 상관관계에 대해 알아보고자 하였다. 대상과 방법 : 2004년 4월부터 2005년 8월까지 본원에 내원한 원시성 굴절부등약시 환아 41명(82안)을 대상으로 전향적 연구를 시행하였다. 가림치료 후 최종시력에 따라 두 군으로 나누어 약시안과 정상안에서 황반부 및 유두주위 망막신경섬유층의 두께를 빛간섭단층촬영을 이용하여 측정하고 비교하였다. 결과 : 평균 굴절이상은 약시안에서 +4.3 디옵터, 정상안에서 +1.3 디옵터였다. 약시치료 후 최종시력이 20/25 이상인 군(A군)과 20/25 미만인 군(B군)의 평균 황반부두께는 각각 약시안에서 256.8±17.7 µm와 259.3±14.5 µm, 정상안에서 253.8±17.3 µm와 254.6±16.7 µm였고, 평균 유두주위 망막신경섬유층두께는 각각 약시안에서 118.6±12.9 µm와 111.5±9.0 µm, 정상안에서 112.9±9.2 µm와 108.3±6.5 µm로, 두 군에서 유두주위 망막신경섬유층두께가 약시안과 정상안 사이에 유의한 차이가 있었다(P=0.0003, 0.04). 그러나, 안축장과 굴절오차를 보정한 망막신경섬유층두께의 측정합계는 두군간에 유의한 차이를 보이지 않았다(P=0.34, 0.45). 결론 : 원시성 굴절부등약시에서 약시안의 황반 및 유두주위 망막신경섬유층두께와 가림치료후 최종시력과의 연관성은 없었다.

Purpose: We measured the macular and peripapillary retinal nerve fiber layer (RNFL) thickness in patients with hyperopic anisometropic amblyopia using optical coherence tomography (OCT) to determine the relationship between final visual acuity after occlusion therapy and these OCT parameters. Methods: This prospective study comprised 41 patients with unilateral hyperopic anisometropic amblyopia treated from April 2004 to August 2005. According to the final visual acuity after occlusion therapy, we divided our patients into two groups and compared the macular and peripapillary RNFL thicknesses between normal and amblyopic eyes. Results: The mean refractive error was +4.3 diopters (D) in amblyopic eyes, and +1.3 D in normal eyes. The mean macular thickness of group A (patients with final visual acuity equal to or better than 20/25) and group B (patients with final visual acuity worse than 20/25) was 256.8±17.7 µm and 259.3±14.5 µm in amblyopic eyes, and 253.8±17.3 µm and 254.6±16.7 µm in normal eyes respectively. The mean peripapillary RNFL thickness of group A and group B was 118.6±12.9 µm and 111.5±9.0 µm in amblyopic eyes, and 112.9±9.2 µm and 108.3±6.5 µm in normal eyes respectively. In group A, there was a significant difference in peripapillary RNFL thickness between amblyopic and normal eyes (P=0.0003, 0.04). However, the RNFLestimated integral of both groups after correction of refractive error and axial length showed no significant difference (P=0.34, 0.45). Conclusions: There was no significant relationship between OCT parameters and final visual acuity after occlusion therapy in hyperopic anisometropic amblyopia.

Primitive neuroectodermal tumor (PNET) is a small round cell neoplasm that mainly develops in the central nervous system and soft tissue of children. Primary occurrence in the kidney is rare and the identification of immunopositivity for CD99 and t(11;22)(q24;q12) is essential in differential diagnoses. We report two cases of PNET developed in a 21-year-old woman and a 44-year-old man. Resected tumors were composed of sheets of round or ovoid cells with hyperchromatic nuclei and minimal eosinophilic cytoplasm. Rosette formations, more prominent in the first case, were observed. The tumor cells of both cases were diffusely positive for CD99, vimentin, and neuron specific enolase, while they were negative for cytokeratin, desmin, and chromogranin. Synaptophysin was focally expressed only in the first case. The EWSFLI1 chimeric gene was identified by a reverse transcriptase-polymerase chain reaction in the first case. The first patient is alive with a recurrent tumor two years after the diagnosis, and has received combination chemotherapy. The second patient is alive with no evidence of recurrence or metastasis nineteen months after the diagnosis.

인류학적 접근이 국제법에 유의미한 부분이 있을까? 기존 상식과 달리 법학자들이 원시사회 개념을 통하여 국제사회의 구조를 고찰한 사례가 있다. 특히, H.L.A. Hart는 인류학자들의 글을 인용하며 국제법이 1차규칙으로 원시법과 유사하다고 주장하였다. Hart의 이러한 시각은 국제법학계에도 지대한 영향을 주어왔다. 이에 본 연구는 Hart의 원시사회에 대한 시각이 근대주의적 시각이라 비판하며, 인류학적인 시각에서 국제사회의 구조와 성격을 재고찰하는 것을 목적으로 한다. Hart의 시각은 근대주의적인 것으로 그 전제에는 통치국가와 법을 분리하지 못하는 사고가 있다. 본 연구는 이를 인류학의 법다원주의적 시각에서 비판하며, 국제사회의 독특한 특성을 고찰하고자 한다. 현실의 원시사회 사회구조와 법체계를 그들의 시각에서 중층기술하여 실증적으로 고찰하여 보았을 때, 다른 형태의 법과 의미체계가 존재할 수 있다. Hart는 원시사회의 문제점 3가지를 지적하지만, 이와 같은 시각에서는 Hart의 주장을 받아들이기 어렵다. 비근대주의적 시각에서는 법의 불확정성이 달리 받아들여질 수 있다. 또한, 원시사회의 입법과정이 정적이라는 것이 당위적으로 받아들여져야 할 필요가 없다. 나아가 원시사회에서 사법부가 아예 없다고 단정할 수도 없고, 자력구제가 반드시 비효율적이라고 단정하기도 어렵다. 근대주의적 시각을 탈피했을 때, 국제법의 구조는 그만의 독특한 법적성격과 그 맥락에 따라 재해석하여 이해될 수 있을 것이다. 필자는 국제사회의 사회구조가 국민국가를 기본으로 하는 국내법의 그것과 차이가 있기에, 다르게 상상된 현실인 그 의미체계의 구성이 국내법과는 다를 수밖에 없다는 점을 지적한다.

Is the anthropological approach meaningful to international law? Contrary to existing common sense, there is a case in which legal scholars studied international law academically by discussing primitive society, which was mainly discussed in anthropology. H.L.A. Hart, in particular, argued that international law was analogous to primitive law as a primary rule. Hart quoted anthropologists when discussing primitive law. This study aims to examine the characteristics of the international society by critically approaching Hart's theory of primitive society and examining primitive society from an anthropological perspective. The premise of Hart's modernist view is the inability to separate the governing state from the law. This study criticizes this from the point of view of legal pluralism in anthropology, and attempts to examine the unique characteristics of the international community. By empirically examining the social structure and legal system of the so-called primitive society and considering the thick description thereof, different types of laws and semantic systems may exist. Although Hart points out three limitations of primitive society, it is difficult to accept Hart's argument when considering the context of that society from a different perspective. In such a society, the uncertainty of the law may be perceived differently. Also the legislative process may not necessarily be static. Furthermore, it cannot be concluded that there is no judiciary at all, and it is difficult to conclude that self-help is necessarily ineffective. When viewed outside of the the modernist perspective, the issue of incomplete international law in the international community can be partially resolved, and there is a possibility that the unique legal character of international law can be accepted as it is according to its context. This study points out that the social structure of the international community is different from that of the municipal law based on the nation-state, and accordingly, the meaning system, the imagined reality in the international community, may be different. Borrowing Geertz’s perspective, the international community can be seen to be composed of different forms of distinction between law and fact. International law can be viewed as its own system of meaning that must be interpreted differently from the point of view of members of the international community.

이 논문은 원시사회에 대한 연구의 논란을 피하기 위해 역사의 논리, 과학적 증명과 통찰을 역사의 연구방법에 끌어들인다. 역사의 연구방법들은 논리를 통해 원시사회를 기술하는 가설이나 사실에 대한 진술이 수용 가능성한지를 의심한다. 역사연구는 과거에 일어났던 사건을 찾는 것뿐만 아니라 역사에 어떤 지식이 있으며 그것을 인간에게 어떻게 제공하는가의 문제와 연관된다. 역사 자체가 순수한 연구 대상이 되거나 아니면 역사의 영역을 가시화하기 위해 시간과 공간의 직선 속에 혹은 직선 위에 어떤 개념이 감추어져있는지를 보여주는 것은 중요하다. 이와 같은 동기로 논리를 원시사회를 문명시대로 상정하고 이전의 미개시대에 있었던 발명, 발견 및 제도와 연결되는 지점을 발견하고 원시사회의 잔인성, 문자 없는 세상 그리고 자본주의 혹은 미래사회에서의 인간의 욕망과 어떻게 차이가 있는지에 대한 기준으로 세운다. 이 논문에서 원시사회를 다른 사회와 분류하는 이유는 원시사회보다 우월한 문화와 제도에 의한 것으로 상정한다. 논리와 기준은 모델과 방식의 토대가 된다. 원시주의에는 인류가 공동으로 소유하고 있었고 오랜 역사를 가진 인간의 특징을 가지고 있다. 규격화된 원시주의는 문학에서 사용하는 용어이다. 문학 작품들은 상상력과 도덕의 개념으로 원시주의를 세상 밖으로 추출한다. 문명의 시선으로 보면 그들은 식인행위를 하는 원시인들이었다. 그럼에도 불구하고 그들은 신비스러운 것과 신화에서 벗어난 그들은 정의할 수 없는 복잡한 감정의 소유자였다. 이 논문은 그들이 문학 작품에 나타나면 그들은 재창조된 원시인으로 문명, 도덕, 종교 그리고 심리적인 공식에서 벗어나 자유로워야 한다. 언젠가 우리는 원시인의 감성을 문학작품의 주인공이 표현한 진짜 감성을 알아야 한다. 결국 우리는 원시사회의 생활을 올바르게 설명하고 그들에 의해 존재했던 사건들을 해석할 때 그들이 포함하는 역사를 발견하는 지식이 있기를 원한다.

Critics have tended to view the primitive society based on the logic, knowledge and hypothesis. While agreeing this approach, this paper aims to deal with the primitive society through the lens of historical and scientific studies. Historical studies not only relate to us what has happened, but they also help us anticipate what will happen in the future. In addition to this historical studies, scientific studies allow us to imagine what the primitive society would be. Without these scientific studies, the primitive society would remain the hidden domain that we cannot see and understand. These two different fields of studies allow us to go back in time, when the primitive society existed. In other words, by using these methods, we can visit the primitive society and understand it in more detail. With this way of looking at the primitive society, we will have a chance to reevaluate the primitive society that we have merely disregarded as an uncivilized society in literature, nature and philosophy.

최근 Spitzer에 의해 발견된 광도가 매우 낮은 원시성들(VeLLOs)은 일정 비율로 accretion이 일어난다는 가정을 바탕으로 하는 기존의 별생성 이론으로는 설명이 불가능하다. 이런 VeLLOs 뿐만 아니라, Spitzer Legacy Program인 c2d 팀에 의해 연구된 원시성들의 광도분포는 일정한 accretion rate을 가정하는 이론보다는 episodic accretion을 가정하는 모델에 의해 더 잘 설명되어질 수 있음이 보여졌다 (Dunham et al. 2010). Episodic accretion 모델은 아주 뜨거운 열적 상태를 포함하여 분자운내의 화학적 상태에 영향을 미치기 때문에, 얼음상태로 있는 분자들의 분포나 함량에 변화를 가져오리라 예상된다. 따라서 본 연구는 광도가 낮은 원시성들에 대해 AKARI 우주망원경을 이용하여 2.5-5 마이크론에서 나타나는 ice feature를 관측하고 분석함으로서 episodic accretion의 흔적을 찾고자 하였다.

최근 Spitzer에 의해 발견된 광도가 매우 낮은 원시성들(VeLLOs)은 일정 비율로 accretion이 일어난다는 가정을 바탕으로 하는 기존의 별생성 이론으로는 설명이 불가능하다. 이런 VeLLOs 뿐만 아니라, Spitzer Legacy Program인 c2d 팀에 의해 연구된 원시성들의 광도분포는 일정한 accretion rate을 가정하는 이론보다는 episodic accretion을 가정하는 모델에 의해 더 잘 설명되어질 수 있음이 보여졌다 (Dunham et al. 2010). Episodic accretion 모델은 아주 뜨거운 열적 상태를 포함하여 분자운내의 화학적 상태에 영향을 미치기 때문에, 얼음상태로 있는 분자들의 분포나 함량에 변화를 가져오리라 예상된다. 따라서 본 연구는 광도가 낮은 원시성들에 대해 AKARI 우주망원경을 이용하여 2.5-5 마이크론에서 나타나는 ice feature를 관측하고 분석함으로서 episodic accretion의 흔적을 찾고자 하였다.

The art which has been beginning and existing with the origin of human civilization had originated from human's play impulse, so called instincts incidentally and inevitably. The highly developed material civilization resulted in human alienations, and by turn to the primitive in order to overcome human alienationsalso they obtained creative inspiration from this activity and, in the result, created various animated arts. In this respect, the purpose of the study is to identify the primitivism in Lacroix fashion and the relationship between the modern art and in his design regarding the external plasticity and internal symbolism. For this purpose, 1 analyze the factors of primitivism in Lacroix fashion, and demonstrates the affinity between the primitivism, which is represented in his dress and the modern painting through the comparision and analysis of works, and dresses of Lacroix. Finally, Ican find out the guie close analogy of primitivism between the modern painting and the Lacroix's dress. That is, even the Lacroix fashion and modern painting are in different genre, they pursued the same way in the same category of art, we have a reperception of that fashion can be positioned in line with the art, as its one genre.

The purpose of this article is to examine the paradoxical relationship between technological advancement and human primitivism in Don DeLillo’s White Noise (1985), through the lens of C.G. Jung’s concept of “Archaic Man,” which posits that modern humans and primitive beings are fundamentally the same. The novel depicts how media technologies, such as radio and television, connect the small town of Blacksmith to the outside world but overwhelming its citizens with a constant flow of information and disaster news. This constant flow of one-way information leads individuals to depend on the media rather than relying on their own sensory judgment and reasoning. Furthermore, this real-time disaster news broadcast amplifies the citizens’ primal fears of death, causing these modern humans to turn to superstitions, just like their primitive ancestors. Ultimately, the novel suggests that modern humans, despite technological advancement, may not have transcended their primitive origins and, in some ways, may have even regressed to be more incompetent than their primitive ancestors. Their primal fears remain unresolved, challenging the transhumanist idea of an enhanced human condition.