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This study is to research and analyze the presentational characteristics of analog illustration and digital illustration separately. Being important method in communication, Illustration has not been systematized as independent study. Learning illustration theory academically is not enough. Since the history of illustration has not been established, analyzing the illustration from various perspectives is most important. Therefore, in this study, I separate illustration into two parts analog using variety of material and digital using computers and look over the representational characteristics. Like hand drawing in analog illustration, it converts digital¡¯s cold and solid touch into warm and soft and makes a user feel friendlier. The feature is to make a user feel sensibilities which are classified with reality using various materials with useful illustration. By adding advantages of computer graphic, digital expends the domain of expression producing difficult situations in photographic with ease and precision which is a difficulty in handwork. We now could insert and delete variety of complicate and complex images very quickly, and the illustration makes it possible the natural expressions like new types, colors, texture, transparency, relocation, resizing, rotation, and perspective presentation. It is also economical since there is no material cost and also convenient in communication between a human and a machine. Also, well-organized color and line expression of digital illustration is even felt cold when it isn¡¯t in analog. As becoming digitalized makes us miss analog, both illustrations produce many different ways of expression as one without identifying each illustration. Digital and analog illustrations suppose to head toward to becoming analog-like digital or digital-like analog as coexistence not an opposition.

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This study was designed to suggest how to replicate costumes that women in Geumgwan Gaya wore by social status and provide women in costume illustration images. The process and results of the study are summarized as follows. The author classified the social status of Geumgwan Gaya¡¯s women into four categories, such as the queen, woman of nobility, female servant, and ordinary woman. It is presumed that those women wore clothes such as Yu, Jangyu, Gun, and Go, like in the then other kingdoms of Goguryeo, Baekje, and Shilla. The study assumed that the standard body size of the queen and noblewomen were bigger than female servants and ordinary women. Regardless of social status, however, this study used women in the ancient kingdom were 150cm in height, 82cm in chest width, and 88cm in hip circumference. For replicating the costume images of Geumgwan Gaya¡¯s women, this study applied Jangyu to the queen and female servants and Yu to noble and ordinary women. For the queen, the study represented purple Jangyu with gold-plated patterns of Samyeopmun, Hwamun, Neunghyeongmun, Nakseungmun, and Samgakmun or with the same pattern in gold embroidery. For the noblewomen, Yu was reproduced celadon green color with silver-gilt patterns of Hwamun, Samgakjip Seonmun, Banwon Jeommun, and Wonhyeongmun or with the same patterns in silver embroidery. For the female servant, green Jangyu was replicated with patterns such as Hwamun and Wonhyeongmun. A solid brown Yu was replicated for ordinary women. As part of costume replication in this study, skirts were illustrated differently depending on social status. The study provided the images of pleated skirts with multi-colored stripes for the queen, non-pleated skirts with multi-colored stripes for noblewomen, pleated skirts without multi-colored stripes for female servants, and non-pleated skirts without the stripes for ordinary women. Colors used in the replicative illustration of multi-colored skirts for the queen were celadon green, orange, yellow, and white. Skirts for noblewomen were multi-colored with the combination of yellow-green, blue, brown, and white. Meanwhile, skirts for female servants and the ordinary women were replicative illustrated in pink and indigo.

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In this study, the relations among historical and geographical features of hair styles were identified with the summary of features of hair styles which were presented in illustration and its comparison and analysis through the preliminary research and documentary survey both on hair styles which have a huge influence on the external image and on the countries who have significantly influenced fashion of the Renaissance period were carried out. In the 16th century, hair styles were presented differently in the first half and the latter half. In the first half of the century, natural hair styles which cover ears and complicatedly decorated head dress were in trend. But hair style with more decorations and volume and small and simplified head dress were in trend in the latter half. In the 16th century, hair styles have changed with the changes in geographical and political conditions. Hair styles have changed with the influence of various and exaggerated changes in clothing shape due to economic and technological development. Features of trend found in hair styles during the Renaissance period were also classified by country to identify mutual relations among them.

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Chaucer¡¯s Troilus and Criseyde is a tale of love framed by an overarching pattern of death, set in the war-torn and doomed Troy, from which the lovers cannot separate their fate. Compared with Boccaccio¡¯s poem, the attention paid to death in Chaucer¡¯s version underlies his complex treatment of love.Above all, the language of death in Chaucer¡¯s poem provides the thread from which the entangled web of love is woven. Death together with desire pervades the language and rhetoric of the poem, prominent not only in the courtly love tropes, but also in the characters¡¯ asides and speeches. The prominence of these two concepts, desire and death, seem to be central to the various issues that the poem contains explicitly and implicitly. That is, two concepts are the basis for the breadth and depth of Chaucer¡¯s examination of love in light of the social and political realities of late fourteenth century England.The language of death in Chaucer¡¯s poem reflects the powerful influence on his imagination. With the devastation wrought by the plague and the changing fortunes of England in the war with France, Chaucer¡¯s world was once saturated in death, and one that could amply parallel the turn from prosperity to downfall. In particular, Chaucer¡¯s poem is suffused with the language of contagion and death in connection with desire. Troilus¡¯s lovesickness mimics the progress of a viral infection. Once breached, his body performs its newly compromised identity through fever, loss of appetite, and physical disintegration.On the other hand, Chaucer depicts Boccaccio¡¯s conventional portrait of Criseyde into a elaborate paramour of a pathogen. She is characterized as the contaminant that infects male hero. In addition, Criseyde is cast as sole earthly cure of illness that Troilus suffers from. In spite of Criseyde¡¯s role as nurturer and healer, Troilus longs for his own death and feels death clutching his heart. Finally, Troilus¡¯s love toward Criseyde is doomed to death.

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Anatomy is a new science in the Renaissance England. The knowledge of the body was related to the inwardness of human beings as well as the medical discourse. The body-subject consists of a corporeal materiality of the body in Troilus and Cressida by Shakespeare.I examine how Thesites and Achilles show the corporeal materiality through their bodies in this play, which is based on the Trojan myth with compulsively body-bound. The heroes who fail to perceive their subjectivity in the multiple levels of a myth, a text and a stage, try to identify themselves with their heroic names. However, there is a fissure between the subject and its name, the body and rhetoric.As a clown, Thersites is a body-subject penetrating into the 'matter' of Troy with inner-bodily imagery. He anatomizes the interiors of heroes and finds out what there is inside. He recognizes there is dissonance between their heroic names and interior matters. Achilles is a member of the ruling power system. He ignores the command of his superiors with his own pride. He is a dangerous matter giving rise to disease the nation body. The ideological materiality is engraved on his body.I discuss the corporeal materiality of subject in Thersites and Achilles, and find out it fashions the body-subject of the Renaissance England in Troilus and Cressida.

[±¹³» ÇÐÀ§³í¹®]

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[±¹³»³í¹®]

Anatomy is a new science in the Renaissance England. The knowledge of the body was related to the inwardness of human beings as well as the medical discourse. The body-subject consists of a corporeal materiality of the body in Troilus and Cressida by Shakespeare. I examine how Thesites and Achilles show the corporeal materiality through their bodies in this play, which is based on the Trojan myth with compulsively body-bound. The heroes who fail to perceive their subjectivity in the multiple levels of a myth, a text and a stage, try to identify themselves with their heroic names. However, there is a fissure between the subject and its name, the body and rhetoric. As a clown, Thersites is a body-subject penetrating into the "matter" of Troy with inner-bodily imagery. He anatomizes the interiors of heroes and finds out what there is inside. He recognizes there is dissonance between their heroic names and interior matters. Achilles is a member of the ruling power system. He ignores the command of his superiors with his own pride. He is a dangerous matter giving rise to disease the nation body. The ideological materiality is engraved on his body. I discuss the corporeal materiality of subject in Thersites and Achilles, and find out it fashions the body-subject of the Renaissance England in Troilus and Cressida.

[±¹³» ÇÐÀ§³í¹®]

¹Ì¼ú ±³À°¿¡ À־, µðÀÚÀÎ ±³À°Àº Çö´ë »ê¾÷»çȸ³ª ¹Ì·¡»çȸ¿¡¼­ Áß¿äÇÑ ¿ªÇÒÀ» ´ã´çÇÏ°í ÀÖ´Ù. Áö½Ä°ú Á¤º¸ÀÇ ÀüÀÚÈ­¸¦ ÅëÇÑ Á¦À۽ð£ÀÇ ´ÜÃà, ºñ¿ëÀý°¨ ¹× Á¦Ç° Â÷º°È­·Î °æÀï·ÂÀ» ²ÒÇÏ°íÀÚ »ç¶÷µéÀº ÃÖ÷´ÜÀÇ ±â´ÉÀ» °®Ãß°í ÀÖ´Â ÄÄÇ»ÅÍ¿¡ °ü½ÉÀ» °®°Ô µÇ¾ú°í, ÄÄÇ»ÅÍ°¡ Á¦°øÇÏ´Â °ü·Ã ºÐ¾ßÀÇ ±â´É¿¡ ´ëÇÑ °ü½ÉÀÌ °íÁ¶µÇ¾ú´Ù. µû¶ó¼­ º» ³í¹®¿¡¼­´Â Çö½Ã´ë¿¡ ¹ß¸ÂÃß±â À§Çؼ­ ÁßÇб³ µðÀÚÀÎ ±³À°¿¡ À־ ½Ã´ë¿¡ ¸Â´Â º¯È­°¡ ÀÖ¾î¾ß ÇÔÀ» Àý½ÇÈ÷ ´À³¢°í, ƯÈ÷ ¹è¿ì´Â ÇнÀÀÚÀÇ °ü½É ´ë»óÀÌ µÇ´Â ÄÄÇ»ÅÍ ±³À° Áß ÄÄÇ»ÅÍ ±×·¡ÇÈÀ» È°¿ëÇÑ ±³À°ÀÇ Ã¼°è¿Í ¹æ¹ý¿¡ ´ëÇØ ¿¬±¸ÇØ º¸¾Ò´Ù. ÁßÇб³ ¹Ì¼ú±³À°¿¡ À־ ¹Ì·¡»çȸ¿¡¼­ ¿ä±¸ÇÏ´Â Æø³Ð°í ±íÀÌ ÀÖ´Â Áö½Ä°ú ±â´É¿¡ ´ëÇÑ µµ¿òÀÌ µÉ ¼ö ÀÖ´Â ÄÄÇ»ÅÍ ±×·¡ÇÈÀ» ¹Ì¼ú±³À°ÀÇ ÀÏȯÀ¸·Î È°¿ëÇÏ¿© ÇöÀå¿¡ Àû¿ë, ÄÄÇ»ÅÍ ±³À°ÀÇ Èï¹Ì¸¦ ³ô¿© ÇлýµéÀÇ ¹Ì¼ú¿¡ ´ëÇÑ ¼ÒÁú°ú ÀáÀç·ÂÀ» ½ÅÀå½ÃÅ°¸ç, ³ª¾Æ°¡ ȹÀÏÀûÀÎ ¹Ì¼ú¼ö¾÷¿¡¼­ ¹þ¾î³ª Çлýµé¿¡°Ô Èï¹Ì¸¦ À¯¹ß½ÃÄÑ Ç¥Çö·ÂÀ» ±æ·¯ÁÖ±â À§Çؼ­ ÄÄÇ»ÅÍ ±×·¡ÇÈ ÇÁ·Î±×·¥À» È°¿ëÇÑ Ä³¸¯ÅÍ µðÀÚÀÎ Áöµµ ÇнÀ ¿ä¼Ò¸¦ ÃßÃâÇÏ¿© ±×¿¡ ÇÊ¿äÇÑ ÇнÀ ÀÚ·á¿Í ÀÏ·¯½ºÆ® ÇÁ·Î±×·¥À» È°¿ëÇÑ Ä³¸¯ÅÍ µðÀÚÀÎ ¼ö¾÷¸ðÇüÀ» Á¦½ÃÇÏ¿´´Ù. ¶ÇÇÑ ÇлýµéÀÇ ÀÛÇ°ºÐ¼®°ú ÄÄÇ»ÅÍ ±×·¡ÇÈ ¼ö¾÷À» Çϱâ Àü°ú ¼ö¾÷À» ½Ç½ÃÇÑ ÀÌÈÄÀÇ ¼³¹®Áö ºÐ¼®À» ÅëÇØ ÇлýµéÀÌ ÄÄÇ»Å͸¦ ¹Ì¼ú µµ±¸·Î È°¿ëÇÏ¿´À» ¶§ »õ·Î¿î ¹Ì¼úµµ±¸¿¡ÀÇ Èï¹Ì·Î Àû±ØÀûÀÎ ¼ö¾÷ Âü¿©¿Í ¸ÅüÀÇ ´Ù¾ç¼ºÀ» È°¿ëÇÑ »õ·Î¿î âÀÇÀû Ç¥Çö È°µ¿À¸·Î Çлýµé¿¡°Ô âÀÛ¼¼°èÀÇ Àç¹Ì¸¦ ÁÙ ¼ö ÀÖÀ½À» Á¦½ÃÇÏ¿´´Ù. º» ¿¬±¸ÀÇ °á°ú¸¦ ÅëÇØ ¾ò¾îÁø °á·ÐÀ¸·Î ù°, ÄÄÇ»ÅÍ ±×·¡ÇÈ ÇÁ·Î±×·¥À» ÀÌ¿ëÇÏ´Â ±³¼ö¡¤ÇнÀ¹æ¹ýÀÌ Çлýµé¿¡°Ô Èï¹Ì¸¦ À¯¹ß½ÃÄ×À¸¸ç ¹Ì¼ú½Ã°£ÀÌ Áñ°Å¿î ÇнÀ½Ã°£À¸·Î ¿î¿µµÈ´Ù´Â °ÍÀ» È®ÀÎÇß´Ù. µÑ°, ÀÏ·¯½ºÆ® ÇÁ·Î±×·¥À» È°¿ëÇÔÀ¸·Î½á Çлý °³°³Àο¡ ÀûÇÕÇÑ °³º°È­ ¼ö¾÷À» ÇÒ ¼ö À־ âÀǼº °è¹ß¿¡ È¿°úÀûÀÌ´Ù. ¼Â°, ÄÄÇ»ÅÍ ±×·¡ÇÈÀÇ ÇÁ·Î±×·¥ÀÎ ÀÏ·¯½ºÆ® ÇÁ·Î±×·¥À» µðÀÚÀÎ ±³À°¿¡ Àû¿ëÇÑ ÈÄ È¿À²¼ºÀ» µðÀÚÀÎ ±³À°ÀÇ ¼öÀÛ¾÷°ú ºñ±³ ºÐ¼®ÇÑ °á°ú, »õ·Î¿î ¹Ì¼úµµ±¸·Î¼­ÀÇ Çʿ伺°ú °¡´É¼º ±×¸®°í ±â´ëµÇ´Â È¿°ú¸¦ ã¾Æº¼ ¼ö ÀÖ´Ù. ³Ý°, ÄÄÇ»Å͸¦ ÀÌ¿ëÇÑ ¹Ì¼ú±³À°Àº ÇлýµéÀÇ µ¿±âÀ¯¹ß°ú Àû±ØÀûÀÎ ¼ö¾÷Âü¿©¸¦ À¯µµ ÇÒ ¼ö ÀÖ´Ù. ´Ù¼¸Â°, ÀÚ¿¬½º·´°Ô ÄÄÇ»ÅÍ¿¡ Èï¹Ì¸¦ °®°Ô ÇÏ°í Ä£¼÷ÇØÁ®, Á¤º¸È­ »çȸ¿¡ µÚÁöÁö ¾Ê´Â ÀڽۨÀ» ±æ·¯ ÁÙ ¼ö ÀÖ´Ù. ÀÌ·¯ÇÑ °á·ÐÀ¸·Î ºñÃß¾î º¼ ¶§ ´Ù¾çÇÑ ±â´ÉÀ» °®Ãá ÄÄÇ»ÅÍ ±×·¡ÇÈÀº Ç¥Çö ±â¼úÀÌ ºÎÁ·ÇÑ Çлýµéµµ ÀÚ½ÅÀÇ ¾ÆÀ̵ð¾î¸¦ ÀǵµÇÑ ´ë·Î Ç¥ÇöÇÒ ¼ö ÀÖ´Â °¡´É¼ºÀ» °®°í ÀÛÇ°¿¡ ´ëÇÑ ³ôÀº ¼ºÃë°¨°ú ¸¸Á·°¨À» ÁÖ´Â °ÍÀ¸·Î ¹àÇôÁ³´Ù. ÀÌ·± ºÎºÐ¿¡¼­ »õ·Î¿î ¹Ì¼úµµ±¸·Î½á ÄÄÇ»Åʹ ǥÇö È°µ¿ÇÏ´Â µ¥¿¡ ¼Õ»ö¾ø´Â ¹Ì¼úµµ±¸ÀÌ´Ù. º» ¿¬±¸¿¡¼­ Á¦½ÃÇÑ ÄÄÇ»ÅÍ ÇÁ·Î±×·¥ Áß ÀÏ·¯½ºÆ® ÇÁ·Î±×·¥À» È°¿ëÇÑ ½Ç±â ¼ö¾÷ ÇнÀ ¸ðÇü°ú ÇнÀ ¹æ¾ÈÀÌ µðÀÚÀÎ ¿µ¿ªÀÇ ÇнÀµµ±¸·Î¼­ È¿°úÀûÀ¸·Î È°¿ëÇÒ ¼ö ÀÖÀ» °ÍÀ¸·Î ±â´ëÇØ º»´Ù.

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