• The Journal of Korean Philosophical History
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• no.59
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• pp.343-370
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• 2018

Jeong Si-Han(丁時翰) completed "Siqibianzheng"("四七辨證") at the age of 72, and later had the argument over Runwuxingtongyilunzheng(人物性同異論爭) with his disciple, Lee Sik(李?). Jeong Si-Han(丁時翰) had the position of Runwuxingyilun(人物性異論) and Lee Sik(李?) Runwuxingtonglun(人物性同論). Yet, the argument over Runwuxingtongyilunzheng(人物性同異論爭) had been forgotten and "Siqibianzheng"("四七辨證") could be acknowledged because Toegye school(退溪學派) and Yulgok school(栗谷學派) were conflicting and criticizing each other's stance at that time. It seems like Lee Hyeon-Il(李玄逸)'s "Liqulishilunsiduanqiqingshubian"("栗谷李氏論四端七情書辨") had a great influence on the completion of "Siqibianzheng" ("四七辨證"). Lee Yi(李珥)'s thought of Siduan(四端) and Qiqing(七情) was 'the position of Hunlun(渾淪)' that 'Qiqing(七情) includes Siduan(四端)', and Lee Hwang(李滉) had the 'position of Fenkai(分開)' that Siduan(四端) and Qiqing(七情) should be interpreted differently. Jeong Si-Han(丁時翰) criticized the stance of Hunlun(渾淪) from the position of Fenkai(分開). What did Jeong Si-Han(丁時翰) try to pursue through "Siqibianzheng"("四七辨證")? This fact tends to make us forget the controversy over Runwuxingtongyilunzheng(人物性同異論爭) between Jeong Si-Han(丁時翰) and disciple Lee Sik(李?). Now we know the fact that Jeong Si-Han(丁時翰) criticized Lee Yi(李珥) in "Siqibianzheng"("四七辨證"), but don't care much about the fact that Jeong Si-Han(丁時翰) caused the controversy over Runwuxingtongyilun(人物性同異論). Why "Siqibianzheng"("四七辨證") has remained in our memory even though it was an important one? It might be because "Siqibianzheng"("四七辨證") had an impact on Lee Sik(李?), Shin Hu-Dam(愼後聃), and even Jeong Yak-Yong(丁若鏞) in the process of summarizing the arguments over Siduanqiqinglunzheng(四端七情論爭) since Jeong Si-Han(丁時翰) regardless of whether Jeong Si-Han(丁時翰) had hoped it or not.

• Proceedings of the Korea Information Processing Society Conference
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• 2015.10a
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• pp.1299-1301
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• 2015

항공서비스에 있어서 여러 중요한 요소가 있지만 그 가운데 가장 중요한 요소로 운항의 정시성을 들 수 있다. 본 논문에서는 마코프 체인을 이용하여 항공사 및 공항의 정시성을 평가하고 예측하고자 하였다. 실험용 데이터로 선택한 미국 항공운항 데이터를 기상 악화에 따른 도착지연시간을 기준으로 정시성이 우수한 항공사를 제안하는 기능을 테스트하였다. 본 논문에서는 과거의 항공운항 데이터를 활용하여 미래의 운항 지연을 예측할 수 있도록 마코프 체인을 기반으로 한 예측 방법을 제시하였다.

• Journal of Pharmaceutical Investigation
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• v.2 no.1
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• pp.31-39
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• 1972

국산산성백토(國産酸性白土)를 정제(錠劑)의 붕노제(崩努劑)로 개발(開發)하고자 종내(從來) 붕해제(崩解劑)로 사용(使用)해 오든 corn starch, calcium methylcellulose, kaolin, calcium silicate 및 Pectin과 국산산성백토(國産酸性白土)를 붕해제(崩解劑)로하고 정제(錠劑)의 주약성분(主藥成分)으로서는 불용성(不溶性)인 Ca-PAS KP II 를 택(澤)하였다. 이상(以上)의 각(各) 붕해제(崩解劑)의 一錠當(일정당) 함양(含量)을 0%에서 25%까지 7종(種)으로 달리하고 이것을 각각(各各) 사용(使用)하여 만든 과립(顆粒)의 입자도(粒子度)도 각각(各各) 4종류(四種類)로 분류(分類)하였다. 여기에 활택제(滑澤劑) 로서 0.5% mg-stearate를 공통(共通)으로 첨가(添加)하였다. 이상(以上)을 각각(各各) 동일(同一)한 조건하(條件下)에서 타정(打錠)하여 수종(數種)의 정제(錠劑)를 만들었다. 이들 정제(錠劑)에 대(對)하여 경도(硬度)및 붕해도시험(崩解度試驗)을 하여 비교검토(比較檢討)한 결과(結果) 다음과 같은 결론(結論)을 얻었다. 1. Corn starch는 우수(優秀)한 붕해제(崩解劑)이나 그첨가량(添加量)이 8%이상(以上)이 될 때 는 타정시(打錠時) 압력(壓力)을 받지 않어 정제(錠劑) 붕해제(崩解劑)로서 사용(使用)할 수 없었다. 2. Ca-Mc는 붕해제(崩解劑)로서 첨가량(添加量)이 8%이상(以上) 일때에도 사용가능(使用可能) 하였으나 15%이상(以上) 일때는 타정시(打錠時) 압력(壓力)이 약(弱)해졌다. 3. Kaolin 붕해제(崩解劑)로서 부적당(不適當) 하다고 사려(思慮)되였다. 4. Ca-silicate도 붕해제(崩解劑)로서 적당(適當)하였으나 Pectin은 가장 부적당(不適當)하였다. 5. 산성백토(酸性白土)는 정제붕해제(錠劑崩解劑)로서 타정시(打錠時) 25% 첨가시(添加時)에도 압력(壓力)을 잘 받어 정제(錠劑)의 경도(硬度)를 유지(維持)할수 있었을 뿐만 아니라 붕해도(崩解度)도 양호(良好)한 성적(成績)을 나타내여 가장 우수(優秀)한 붕해제(崩解劑)임을 확인(確認)하였다. 6. 일반적(一般的)으로 타정(打錠)에 사용(使用)되는 과립(顆粒)의 size가 적을수륵 붕해시간(崩解時間)은 짧았으며 정제(錠劑)의 경도(硬度)가 높을수록 붕해시간(崩解時間)은 길었다. 그러나 정확(正確)한 비예성(比例性)은 찾기힘들었다.

• The Journal of Korean Philosophical History
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• no.50
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• pp.113-138
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• 2016

The purpose of this research is to establish the foundation for understanding the appearance of development, inheritance and acceptance of Toegye Yi Hwang(退溪李滉, 1501~1570)'s theory after his life by examining Udam Jeong Sihan(愚潭 丁時翰, 1625~1707)'s view on the Ido-seol(理到說), the Toegye's latter theory. After Toegye, Ido-seol was translated as 'The principle of matters reaches the human mind'. Galam Yi Hyunil(葛庵 李玄逸, 1627~1704), the contemporary scholar with Udam, criticized this translation for applying the directivity and motility to 'Li', the immovable principle. However, Udam agreed with the conventional interpretation of Ido-seol and understood it as the consilience of mind which got the entire principle(體) of 'Li(理)' and contained the application(用) of all things. He extended this concept as the level of 'sameness between objects and self [物我爲一]' based on his former theory, the exquisite interpretation of 'application of Li'. The meaning of 'sameness between objects and self[物我爲一]' is not amalgamation but applepie order of matter's principle in mind. The Udam's viewpoint is differ from Galam who tried to overcome the structural limit of Ido-seol by transforming 'Do(到)', the predicate of 'Ido(理到)', into 'Jin(盡)'. It means that he tried to interpret 'Ido(理到)' on the more essential aspect. His view can be the useful tool for understanding the Toegye's neo-Confucianism system with 'Li(理)' as central figure. It suggested that Udam's theory of the principle and the applecation of 'Li' can be the important theory to investigate the formation of Toegye schools' though and its development.

• 기계와재료
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• v.15 no.3 s.57
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• pp.44-54
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• 2003

• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2012.10a
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• pp.63-64
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• 2012

2008년부터 시작된 세계경제 위축은 전 세계 해상물동량 감소로 이어져 컨테이너선업계의 불황이 더욱 심화되고 있다. 선사들은 불황을 극복하기 위하여 여러 가지 전략들을 구사하고 있다. 대부분의 선사들은 잉여 선박의 추가투입으로 감속운항을 통해 선박 운영비용을 절감하고 있는데, 이와 같은 시도는 선사입장에서는 비용절감이 되지만 감속운항이 화물의 정시성을 저해하는 요소로 작용하고 있기 때문에 화주입장에서는 불만요인이 될 수 있다. 이러한 상황에서 'M'선사는 "On Time Delivery"를 보증하기 위해서 아시아-유럽항로에서 새로운 서비스인 Daily Maersk Service를 2011년 10월부터 적용하고 있다. 본 서비스는 아시아발 북유럽행 특정 기간 포트구간 수송에서 100% "On Time Delivery"를 보증하고, 또한 매일 화물수탁을 가능하게 한 신서비스이다. 본 연구에서는 업계 1위를 달리고 있는 'M'선사가 감속운항을 하면서도 화물의 정시성을 높이기 위해 실시하고 있는 Daily Maersk Service를 통하여 가격 경쟁과 더불어 서비스 경쟁에서도 우위를 확보하려는 전략이 효과를 나타내고 있는 지에 대하여 사례연구를 통하여 확인하였다.

• Korea Information Processing Society Review
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• v.15 no.5
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• pp.30-39
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• 2008

• Journal of Korean Society of Transportation
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• v.23 no.4 s.82
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• pp.17-28
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• 2005

About 91.1% of Railway-Highway Crossings (RHC) in Korea use a Constant Distance Warning System(CDWS), while about 8.9% use a Constant Warning Time System(CWTS). The CDWS does not recognize speed differences of approaching trains and provides only waiting times to vehicles and pedestrians based on the highest speed of approaching trains. Under the CDWS, therefore, low speed trains provide unnecessary waiting times at crossings which often generates complains to vehicle drivers and pedestrians and may cause wrong decisions to pass the crossings. The objective of this research is to improve the safety of the RHC by developing accurate a CWTS. In this research a train speed and location detection system was developed with ultra sonic detectors. Locations of the detectors was decided based on the highest speed and the minimum warning time of Saemaul of 160 km/h. To validate the algorithms of the newly developed systems the lab tests were conducted. The results show that the train detection system provides accurate locations of trains and the maximum error between real speeds of trains and those of the system was 0.07m/s.

• Proceedings of the SAREK Conference
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• 2003.07a
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• pp.78-78
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• 2003

• The Journal of Korean Philosophical History
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• no.29
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• pp.33-54
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• 2010

Woodam(愚潭) Jeong Si-han(丁時翰, 1625-1707) played an important role in the formation and development of the Toegye School. This writing explores the way Woodam understood the thought of Toegye(退溪, 1501-1570) as presented in The Book of Four-Seve Demonstration(四七辨證) The 17th century that Woodam lived in was the period in which monism and dualism coexisted. Woodam's understanding of Toegye's thought can be summarized as follows: 1) Woodam followed Toegye's li(理)-qi(氣) defense and his view on the origin of nature and emotion, acknowledging Toegye as the orthodox transmitter of Zhu Xi's teachings, 2) Woodam considered that the difference between the past and the contemporary teachings was simply caused by the difficulty of comprehending the character "li (principle) ". Thus he criticized Yulgok(栗谷, 1536-1584)'s claim that "that which rises is qi (material force), and that which gives rise to qi is li," and followed instead Toegye's views of the entivity, dynamism, and ultimacy of li and its substantial function. Yet, Woodam further developed Toegye's thought and asserted that "in the midst of the marvelous unity of li and qi, li is always dominant and qi is always ancillary." 3) Woodam criticized Yulgok's thought and advocated Toegye's doctrine of the mutual motion of li and qi(理氣互發說), thereby following Toegye's insistence that difference can be observed in sameness and sameness can be observed in difference, that integrative thinking is needed to constructively embrace both analytic and synthetic judgments. In conclusion, Woodam understood profoundly and correctly Toegye's views on the relationship between li and qi and between nature and emotion, and explained them more concretely. In so doing, he endeavored to live the life by the teachings of Toegye.