• Tunnel and Underground Space
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• v.7 no.2
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• pp.143-149
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• 1997

암석의 파괴인성계수(fracture toughness)는 균열의 성장에 대한 암석의 저항을 나타낸다. 실험실에서 측정한 파괴인성계수는 일반적인 암석의 불균질성이나 이방성 외에도 시험편의 형상이나 하중조건에 의하여 크게 영향을 받는다. 따라서, 제한된 수의 시험편을 사용하여 측정된 파괴인성계수는 자료의 분산이 심하므로 실제 적용에 있어서 문제가 된다. 균열감응도란 파괴인성계수의 측정에 사용되는 시험편의 형상에 따라 결정되는 지수로서, 시험편의 파괴가 균열의 성장에 의한 것인지, 혹은 인장강도에 의한 것인지를 판별하는 기준이 된다. 이러한 균열감응도를 파악하여 암석의 파괴인성계수 측정에 유효한 시험편의 크기나 초기균열 길이의 범위를 설정할 수 있다. 이는 또한 실험실에서 측정된 차괴인성계수의 유효성 여부를 판별하는 기준으로 사용될 수 있다. 본 논문에서는 암석의 파괴인성계수의 측정에 흔히 사용되는 몇 가지 형태의 시험편들에 대하여 균열감응도를 계산하고 이에 따른 초기균열 길이의 범위를 제시하고자 한다.

• Journal of Industrial Technology
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• v.16
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• pp.277-284
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• 1996

암석의 파괴인성계수는 암석이 갖는 불균질성 및 비등방성에 의하여 시험조건에 따른 측정자료의 분산이 심하다. 즉, 시험편의 형태나 크기에 따른 변화가 심하여 기존의 선형탄성 파괴역학 이론의 적용에 문제점이 있는 것으로 지적되고 있다. 이러한 자료의 분산을 최소화하기 위한 방법의 하나로 균열감응도를 적용한 해석을 제시하고 있다. 균열감응도란 파괴역학 실험 당시 시험편에 가해진 인공 균열의 감응도를 말하며 이는 3점 하중에 의한 파괴가 균열의 성장에 의한 파괴인지, 혹은 단순히 인장파괴에 의한 것인지를 판명함으로써 측정자료의 선택을 명확하게 하기 위한 방법의 하나로 적용될 수 있다.

• Proceedings of the Korean Vacuum Society Conference
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• 2015.08a
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• pp.244.2-244.2
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• 2015

염료감응형 태양전지(DSSC)는 친환경성과 저렴한 제조공정이 장점으로 최근에 많은 관심을 받고 있다. 현재에는 DSSC를 다양한 반도체 나노입자를 염료에 흡착시키거나, 무반사 코팅등 광학적인 접근을 통해 효율을 증가시키려는 실험이 활발히 진행되고 있다. 다른 한편으로는 DSSC의 효율을 떨어뜨리지 않으면서 DSSC의 장점인 저렴한 제조단가를 더 줄이는 연구가 진행되고 있다. 본 연구에서는 DSSC의 재료물질 중 가장 비싼 편인 Pt 박막을 다른 물질로 대체하기 위해, 몇 가지 공정을 거쳐 추출한 carbon을 사용하였다. 전형적인 DSSC 제작을 위해, FTO glass와 TiO2, 액체전해질을 사용하였고, 제작된 carbon 물질을 solvent에 섞은 뒤 counter electrode에 닥터 블레이드 방식으로 바르고 열처리하였다. 제작된 carbon을 분석하기 위해서 scanning electron microscope (SEM)과 X-ray diffraction (XRD)를 사용하였으며, counter electrode에 carbon을 사용한 DSSC는 Pt 박막을 사용한 일반적인 DSSC와 비교하였을 시에 만족할 만한 효율을 보이는 것을 확인하였다.

• (The)Study of the Eastern Classic
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• no.62
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• pp.87-116
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• 2016

is a manuscript written in Korean housed in Dankook University Cheonan Campus Yulgok Memorial Library Hanjeoksil (Nason Library). The book is formatted in the Seonjang style and is composed of 34 chapters without page border lines. Each page has 9 lines and the number of words in each page is unequable. The size of the book is $19.8{\times}19.3cm$. The place, the publisher, and the year of the publication of this book are unidentified. The title of the book, "hanallimjeonyila", is written on the white paper attached to the title page. is composed of one volume, which is divided into 3 parts. , <小學>, and <父母恩重經> are included in the book. deals with the general issues of good and evil and also orderly shows the real life story of 'Wang son, Lee chang-yeon, Ju hyoi, WYang chun, Wang won, and Wang bong'. is a story about a person who met the king of the underworld and took a new lease of life from the king. The book puts an emphasis on the memorization of . Considering the story of the book, is an old-style novel (Korean classical novel) which features the connection between this life and eternity with the style of and is a novel written for the purpose of guiding personal life.

• Proceedings of the Korean Vacuum Society Conference
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• 2011.08a
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• pp.378-378
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• 2011

ZnO 나노선 구조는 나노선 구조를 통해 입사한 빛을 산란시켜 광흡수를 촉진시키고, 바닥 전극으로 바로 이어진 수직의 1차원 구조를 통해 전자가 빠르게 이동할 수 있으며, 넓은 표면적을 가지고 있는 등의 장점을 가지고 있어 오래전부터 광전소자에 이용되었다. 하지만 ZnO 물질 자체의 밴드갭 에너지가 3.2 eV로 비교적 큰 편이라 가시광 영역의 빛을 흡수, 이용하기 위해서는 작은 밴드갭을 가지는 광감응 물질이 필요하다. 본 연구에서는 저온의 수열합성법을 통해 합성한 ZnO 나노선 구조 상에 Cd 계열의 무기물 양자점을 증착하여 이종구조를 형성하는 방법을 개발하였다. 본 연구에서 사용한 양자점인 CdS와 CdSe는 벌크 밴드갭 에너지가 각각 2.3 eV, 1.7 eV로 가시광 영역의 빛을 흡수할 수 있으며, ZnO 나노선과 type-II 밴드구조를 가지기 때문에 전자-정공 분리 및 포집에 유리하다. 합성된 구조를 이용하여 photoelectrochemical 특성을 분석하였으며, 그 결과 양자점의 증착으로 광전류 생성이 향상됨을 확인하였다. 특히 ZnO 나노선 상에 CdS 양자점 증착 후 추가적으로 CdSe 양자점을 증착하여 다중접합 나노선 구조를 형성한 경우 광전류 생성이 가장 크게 향상된 결과를 확인하였다.

• The Journal of Korean Philosophical History
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• no.35
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• pp.309-334
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• 2012

This study attempts to study in what form Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty has existed and discuss the contents and characteristics of ideological aspects forming the foundation of private Taoism. While Guan Yu Belief(關帝信仰) in the late of $Chos{\breve{o}}n$ Dynasty is a folk belief focusing on Guan Yu, Seoneumjeulgyo(善陰?敎) and Musangdan(無相壇) are religious groups with organization. In case of Seoneumjeulgyo(善陰?敎), 'Seoneumjeul' contains perspective of Tian(天觀) of Confucianism but the ascetic practice method is to practice by reciting the name of the Buddha and the targets of a belief are Gwanje, Munchang, Buwoo. This shows the unified phenomenon of Confucianism, Buddhism, Taoism of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Guan Yu Belief started at the national level led by the royal family of $Chos{\breve{o}}n$ after Japanese Invasion of Korea in 1592 was firmly settled in non-official circles. Guan Yu in the late of $Chos{\breve{o}}n$ Dynasty is expressed as the incarnation of loyalty and filial piety as well as God controlling life, death and fate. As this divine power and empowerment were spreading as scriptures among people, Guan Yu Belief was settled as a target to defeat the evil and invoke a blessing. Seoneumjeulgyo is the religious group that imitated 'Paekryunsa(白蓮社)' of Ming Qing time of China. Seoneumjeulgyo emphasized 'sympathy' with God through chanting. And it expressed writing written in the state of religious ecstasy as 'Binan(飛鸞).' Binan is also called as revelation and means to be revealed from heaven in the state united with God. Seoneumjeulgyo pursued the state united with God through a recitation of a spell and made scriptures written in the state united with God as its central doctrine. Musangdan published and spread Nanseo(鸞書,Book written by the revelation from God) and Seonso(善書) while worshipping Sam Sung Je Kun(三聖帝君). The scriptures of Folk Taoismin the late of $Chos{\breve{o}}n$ Dynasty can be roughly divided into Nanseo(鸞書) and Seonso(善書). Nanseo is a book written by the revelation from God and Seonso is a book to the standards of good deeds and encourage a person to do them such as Taishangganyingbian(太上感應篇) and Gonghwagyuk(功過格). The characteristics of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty are as follows. First, a shrine of Guan Yu built for political reasons played a central role of Folk Taoism in the late of $Chos{\breve{o}}n$ Dynasty. Second, specific private Taoist groups such as Temple $Myory{\breve{o}}nsa$ and Musangdan appeared in the late of $Chos{\breve{o}}n$ Dynasty. These are Nandan Taoism(鸞壇道敎) that pursued the unity of God through 'sympathy' with God. Third, private Taoism of $Chos{\breve{o}}n$ was influenced by the unity of Confucianism, Buddhism, Taoism with private Taoism in the Qing Dynasty of China and religious organization form etc. Fourth, the Folk Taoism scriptures of $Chos{\breve{o}}n$ are divided into Nanseo and Seonso and Nanseo directly made in $Chos{\breve{o}}n$ is expected to be the key to reveal the characteristics of Folk Taoism.

• Journal of the Korean Chemical Society
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• v.41 no.7
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• pp.337-342
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• 1997

Acryloylmethylbenzo-15-crown-5 was prepared from the reaction of 4'-hydroxymethylbenzo-15-crown-5 with acryloyl chloride. And, poly(acryloylmethylbenzo-15-crown-5) [poly(AMB15C5)] was synthesized by radical polymerization using AIBN as initiator in benzene. Coated wire lead(II) ion-selective electrodes ($Pb^{2+}$-CWISEs) using either poly(AMB15C5) or B15C5 as neutral carrier were prepared, respectively. $Pb^{2+}$-CWISEs gave linear responses with slopes of 28$\pm$ 1mV per decade within the concentration range of $10^{-5} M{\sim}10^{-1}$ M, respectively. Also, the detection limits were $10^{-6}$ M and response times were either 3 or 5 min. for B15C5 and poly(AMB15C5), respectively. $Pb^{2+}$-CWISE base on B15C5 was rather unstable than poly(AMB15C5)'s due to solubility of the B15C5 in water. The selectivity coefficients of a variety of interfering ions such as $Mg^{2+},\; Ca^{2+},\; Co^{2+},\; Ni^{2+},\; Cu^{2+},\; Zn^{2+}$ and $Cd^{2+}$ were small ($10^{-4}{\sim}10^{-5}$), while those of $Na^+$ and $K^+$ were large (0.1∼0.01). In addition, the electrode responses depended upon the pH of test solution and the composition of the membrane. In the range pH 3∼6 of test solution, potentials of Pb2+-CWISEs were hardly changed. The optimal contents of B15C5 and poly(AMB15C5) were 7.7 wt% and 13.1 wt%, respectively.

• Korean Chemical Engineering Research
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• v.50 no.1
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• pp.182-185
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• 2012

N-doped $TiO_2$nanotubes have been newly prepared by two stage sol-gel and strong-alkali hydrothermal process using $TiCl_4$ and hydrazine/ammonia aqueous solution as raw materials. These nanotubes revealed a well developed anatase crystalline phase and perfect nanotube morphology with the diameter around 10nm and the wall thickness below 3 nm. Also, they showed a superior visible light activity and yellowish color due to the light absorption redshifted by ~35 nm and ~25 nm compared to undoped $TiO_2$ nanotubes and anatase nanoparticles, respectively.

• The Journal of Korean Philosophical History
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• no.56
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• pp.181-208
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• 2018

This paper explores divination cultures of ancient China and how scriptures of the Zhou Yi had been interpreted in terms of Confucian ethics by the Confucian school focusing on Gan hexagram in the Shanghai Museum Zhou Yi manuscript. Gan hexagram shown on the Shanghai Museum Zhou Yi manuscript corresponds with Xian hexagram 咸卦 in the received text of the Zhou Yi, which means "gan 感," and the whole subjects of the hexagram are physical love and marriage between male and female. Such examples of divination for wedding between male and female are found frequently in ancient divination including Qinghuajian "Shifa" and these materials also demonstrates that Gan hexagram merely was a divination for love and marriage. However, Xunxi 荀子 "Dalue" 大略 and "Tuanzhuan" of the received text of the Zhou Yi had expanded to the dao 道 of husband and wife, and moreover, "erqi 二氣" philosophy of yin and yang by abstracting the theme of Gan hexagram, namely Xian hexagram, from love and marriage between male and female. Such expansion had stepped forward to a generative theory of all things that composes the world and cosmos in a way of natural philosophy and to a claim for peace under heaven in a way of human society through influences by shengren 聖人. "Xuguazhuan" also regards Xian hexagram 咸卦 as the dao of husband and wife and, based on it, expands to parents and children, sovereign and subject, superiors and inferiors, and the proprieties. The commentary of "Xuguazhuan" is concluded to human manners, starting with cosmic order. These statements interpreted scriptures of the Zhou Yi as Confucian ethics and show the aspects of how the Zhou Yi had become a Confucian classic.