• Journal of the Korean Society of Fisheries and Ocean Technology
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• v.20 no.1
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• pp.1-5
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• 1984

The author carried out an experiment for the dynamical swimming force of crusian carp, Carassius carassius. The experimental water tank was made of 4mm thick transparent acryl board in the right hexahedral shape (400L$\times$240W$\times$800H mm). The water temperature in the tank ranged 20.6$^{\circ}C$ to 21.2$^{\circ}C$. The water level in the tank was maintained 70cm high from the bottom. The measurement of the swimming force was carried out by use of strain gauge. The results obtained can be summarized as follows: 1) The momentary maximum swimming force F sub(M) (g) and the sustainable maximum swimming force F sub(s) (g) can be expressed as a function of the body weight W(g). F sub(M) =1.45W, F sub(s) =0.29W where the momentary maximum swimming force means the highest value, and the sustainable maximum swimming force means the mean high value sustained for 4 to 5 seconds presented in the recording paper. 2) F sub(M) and F sub(s) can be expressed as a function of the body length L(cm). F sub(M) =0.11L super(2.63), F sub(s) =0.15L super(1.77) 3) The coefficient of hydraulic resistance for crusian carp was derived as 0.287.

• Journal of the Speleological Society of Korea
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• v.10 no.11
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• pp.32-36
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• 1985

석회암처럼 탄산을 내포하고 물에 용해되는 암석으로 형성된 지방에선 유수가 적은 탓에 골짜기가 잘 발달되지 않고 그 대신 여러 가지 특유한 지형이 발달한다. 이 현상을 총칭하여 카르스트(Karst)라고 한다. 따라서 그 곳에서 이루어지는 윤회를 카르스트 윤회라고 한다. 그 곳에 작용하는 영력은 용해에 의하기 때문에 용식이라고 부른다. (중략)

• Proceedings of the Korean Information Science Society Conference
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• 2000.04b
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• pp.535-537
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• 2000

본 논문에서는 정지영상의 색상을 이용하여 객체의 영역 및 경계선을 추출하고, 각각의 추출된 정보의 정점을 혼합하여 보다 정확한 객체를 추출할 수 있는 Hybrid method를 제안한다. 그리고 이 방법을 사용하여 추출된 독립영력간의 연관관계(포함, 인접)를 파악하여 사용자가 원하는 객체를 보다 쉽게 추출하는 객체 추출 시스템을 개발한다.

• Journal of the Speleological Society of Korea
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• no.51
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• pp.27-30
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• 1997

석회암처럼 탄산을 내포하고 물에 용해되는 암석으로 형성된 지방에선 유수가 적은 탓에 골짜기가 잘 발달되지 않고 그 대신 여러 가지 특유한 지형이 발달한다. 이 현상을 총칭하여 카르스트라고 한다. 따라서 그 곳에서 이루어지는 윤회를 카르스트윤회라고 한다. 그 곳에 작용하는 영력은 용해에 의하기 때문에 용식이라고 부른다. 카르스트의 지형은 아드리안해에 인접한 지방에 많이 발달해 있었기에 그 한 지방의 이름인 카르스트를 따서 이 지형의 명칭으로 삼게 된 것이다.(중략)

• Proceedings of the KGS Conference
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• 2003.11a
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• pp.89-92
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• 2003

한반도에서는 장마전선이나 태풍으로 인하여 발생된 산사태가 큰 재해의 원인 중에 하나이다. 그러므로 산사태에 대하여 재해를 예측하거나 예방하기 위해서는 그 산사태 발생원인이 밝혀져야 한다. 그러나 산사태 발생원인을 수문학적으로 밝히려고 한 연구 사례는 국내에서는 거의 없다. 그래서 본 연구에서는 산사태를 발생시키는 주요한 영력인 산지유역사면에서 물의 움직임을 알아보기를 위해서 강우유출특성을 밝혔으며 그 특성의 차이에 미치는 토양구조의 영향을 나타냈다. (중략)

• Journal of the Korean Geographical Society
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• v.35 no.5
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• pp.653-663
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• 2000

본 논문에서는 설악산 아고산대에 나타나는 산정형 암괴원에 관한 여러 가지 논의를 제시하였다. 이 암괴원은 산악인들에게는 너덜지대로 너리 알려져 있었으며, 설악산의 북쪽 황철봉과 귀떼기봉에서 대청에 이르는 서북주릉 상 화강암류의 기반암에 암괴원이 분포하고 있다. 이들 암괴원은 규모가 클 뿐망 아니라 암괴상에는 풍화쇄설물을 가지고 있는 나마(gnamma)와 그루브(groove)를 비롯한 많은 화학적 풍화에 의한 미지형들이 발견되고 있어 한반도의 제 4기 후반의 기후변화와 지형형성 영력을 연구할수 이는 기후지형학적으로 중요한 연구지역이라 하겠다. 본 논문에서는 추후 발표될 암괴원의 성인과 고기후학적 의의에 관한 논의에 앞서 먼저 분포지역에 대한 소개와 몇 가지 이론적 고찰에 관하여 논의를 제한하고자 한다. 국내에서는 테일러스, 암괴류 등에 관한 논의가 상당히 이루어지고 있으나 암괴원에 관한 본격적인 논의는 아직 시작단계에 있다. Landsat 영상에 의한 구조선 분석 결과 구조선 밑도는 설악산 지역에서 큰 차이를 나타내지는 않으며, 암괴원은 대부분 화강암 지역에서 나타나는 것으로 판단된다.

• Journal of The Geomorphological Association of Korea
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• v.19 no.1
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• pp.83-97
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• 2012

Slopes of Seoseokdea~ Jangbuljae, at Mt. Moodeung, appears repeatedly the cliffs are mostly greater than $70^{\circ}$, and the planations maintain around $5^{\circ}$ in general. They studied the creation of development environments, cryoplanation are mainly facing the southwest. It is assumed that rock falling had been wostly occurred under a periglacial environment through jointing due to repeated freezing and thawing. Planation at the bottom of Columnar joint are described structural benches. Movement precesses of planation matrix are solifluction or jelifluction. The result of age determination of the slopes in Jangbuljae tells that the upper part of Ibseokdae has been remaining exposed to the land surface from 110,000 year ago. The blocks in the bottom part has been exposed to the surface around 10,000 year ago while Jangbuljae has been exposed to the surface about 50,000 year ago. It was assumed that they moved to the current location since being separated from columnar joint after exposure to the surface.

• Journal of the Korea Institute of Information Security & Cryptology
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• v.19 no.5
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• pp.189-194
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• 2009

Most of anti-virus programs detect and compare the signature of the malicious code to detect buffer overflow malicious code. Therefore most of anti-virus programs can't detect new or unknown malicious code. This paper introduces a new way to detect malicious code traces memory executable of essentials APIs by malicious code. To prove the usefulness of the technology, 7 sample codes were chosen for compared with other methods of 8 anti-virus programs. Through the simulation, It turns out that other anti-virus programs could detect only a limited portion of the code, because they were implemented just for detecting not heap areas but stack areas. But in other hand, I was able to confirm that the proposed technology is capable to detect the malicious code.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.135-149
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• 2004

Socrates did not found a religion, and in this sense he is different from Confucius, Buddha and Jesus. So there can be no 'Socrates' religion'. But if we can assume that there are evidently religious aspects in his thought, and if it can become a religion by expanding these aspects, then we may conclude that 'Socratic religion' is possible. In general, there are three arguments to regard Socrates as a religious person. The first is to see him as a precursor of Christianity or a Christian martyr, the second is to regard Socrates' daimonion as identical with Christian revelation, and the third is to argue that Socrates was a religious person because of his firm belief in the immortality of soul. But in this paper, I argue that these three arguments offer some justifications but insufficient to conclude that he was a religious person. Shall we conclude then that not only Socratic religion is impossible but also he was not a religious person? I do not think so. For there are two counter arguments. Religious truths have at least two essential characteristics. First, those who have religious truths are absolutely happy, no matter what. This is why Socrates as a religious person could advise his disciples to improve their souls even at the time of his death bed. Second, those who have religious truths do love others, no matter what. How could it be possible for someone to love invisible ultimate reality if he did not love visible brothers? This is why Socrates as a religious person took his mission to philosophize as a divine command. Socrates did not initiate any official religion, but he was truly a devout religious person, who transcended the boundary of institutionalized religion. It follows that Socratic religion is evidently possible.

• Korean Journal of Heritage: History & Science
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• v.43 no.4
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• pp.4-23
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• 2010

Danggol, in other words the hereditary shaman, is a person who is performing the Gut(the Korean shamanistic ritual) as the job but fortuneteller simply tells someone's fortunes. Nowadays most of fortunetellers think their works are wholly managed the Gut as the holy jobs. But Generally this kinds of jobs, we think it is lower than ordinary people's level of education in the korea. Actually we can meet eleven fortunetellers who have a college diploma out of them, so we can know that their education's level is increasing gradually. On the other hand a house of fortunetellers is the place where can lead the way of our lives in the method of seeing one's past life or making predictions of someone's coming events etc. Gradually this place seems to be separated with a private home, so the most of them is managing as the monthly rent. Consequently this houses are heavily located at the Gyerim five-way crossing, the Yang-dong Dakjeonmeory street, Jungheung-dong local culture street area. Each fortunetellers have the different ways of fortune-telling because this methods are decided by their one's characters. So their fortune-telling time and its time required for a task is far different. The methods of telling it is very much different in accordance with the learning fortuneteller or spiritualistic fortuneteller. But the process of fortune-telling is common like as a preparatory stage, carrying a Jumsa(fortune-telling) stage and acting by a Jumsa stage. These steps are sequential but linked together. There are six special features of fortune-telling culture in Gwang-Ju. 1. The role of a fortuneteller and Bosal(spirit-descended shaman) runs at the same time. 2. The house of fortune-telling is doing Gutdang(ritual house)'s works. 3. Its location are heavily collectivized at the specific districts. 4. The learning fortuneteller are increasing gradually. 5. The youth are growing use in the fortune-telling house. 6. There are many person that are visiting this house because of individual problems not their family's problems.