• Journal of Korean Tunnelling and Underground Space Association
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• v.19 no.6
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• pp.1029-1044
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• 2017

The Discrete Element Method (DEM) is one of the useful numerical methods to analyze the behavior of the ground formation by computing the motion and interaction using particles. The DEM has not been applied in civil engineering but also a wide range of industrial fields, such as chemical engineering, pharmacy, material science, food engineering, etc. In this study, to review a performance of the spoke-type earth pressure balance (EPB) shield TBM (Tunnel Boring Machine), the commercial software based on the DEM technology was used. An analysis of the TBM during excavation was conducted according to two pre-defined excavation conditions with the different rotation speed of a cutterhead. During the analysis, the resistant torque at the face of the cutterhead, the compressive force at the cutterhead and shield surface, the muck discharge at the screw auger were measured and compared. Upon the two kinds of excavation conditions, the applicability of the DEM analysis was reviewed as a modelling method for the TBM.

• Journal of Animal Science and Technology
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• v.45 no.5
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• pp.813-818
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• 2003

This study was carried out to survey operation system of self-making TMR and particle size of self-making and commercial TMR, then to compare TMR particle size recommended by Penn State Particle Size Separator. Daily mixing time in self-making TMR averaged 48.6${\pm}$28.0min., 2 augar type of mixer was most by 55.5% and daily 2 times of mixing in summer and other season was 44.4 and 22.2%, respectively. Percentage of residual feed in upper sieve(19mm diameter), middle sieve(8 to 18mm diameter) and lower pen was 21.5~25.6%, 16.0~25.8%, 52.8~61.4%, respectively, at self-making TMR mixer. Percentage of particle sizes of more than 19mm in self-making and commercial TMR was 24.9${\pm}$1.4 and 26.2${\pm}$1.7%, that of 8-10mm 22.8${\pm}$1.0 and 12.8${\pm}$1.2 and that of less than 8mm 52.3${\pm}$1.7 and 61.0${\pm}$1.5, respectively, which in particle length of 8~13mm in self-making and commercial TMR was lower by 82.6 and 100% compared to that recommended by Penn State particle separator, respectively. Especially there was not particle length of more than 19mm in commercial TMR at all. It is necessary to check the number of cows ruminating in a farm in order to estimate the particle size of TMR; it is recommended to change the TMR mixing time or the TMR formulae if the proportion of ruminating cows in a farm is less than 40 %.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.36 no.3
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• pp.16-25
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• 2018

Initially from the Taoist scriptures, 'Dongcheon' is a term that can be regarded as a symbolic place in the real world for the enlightened ones who received relief and peace by restoring the human nature taught in the Confucian school. The long for an ideal world apart from the reality embodied as the labeling some places 'Dongcheon,' and the term was used to refer to a scenery where the ideal fairyland is reproduced. Besides, 'Dongcheon' was a term often used by Confucian scholars for various purposes including the attachment to the nearby landscapes, expressing homogeneity and superiority through placeness and the beautification of settlement spaces. This paper is the result of a field study on 'Dongcheon' in the Gyeongsang-Do. The research was conducted from March to August 2018, and we carried out firsthand location surveys on Dongcheons, of which some were lost, others were fairly preserved, and still others could not be located as only their existences were passed down orally. According to the field survey, there were total 111 inscriptions or engravings on the plates in Gyeongsang-Do that include the term 'Dongcheon.' There were 79 'Dongcheon' inscriptions confirmed in the Gyeongsangbuk-Do region: twenty in Yeongju-City, sixteen in Bonghwa-Gun, eleven in Andong-City and seven in Yeongyang-Gun and Ulgin-Gun. Among them, two were in the form of a wooden sign, and six were erected as rock signposts. Fourteen stops reported in the literature were lost or unidentified. Also, among the sixteen signs in Bonghwa-Gun, nine were cursive engravings. Meanwhile, there were 26 Dongcheon inscriptions in the Gyeongsangnam-Do region. Hamyang-Gun and Sancheong-Gun anf Hadong-Gun each housed three inscriptions, and seven places were in the form of rock signposts. 'Hwagaedongcheon' and 'Geumsandongcheon' could not be identified in inscriptions although they appear in Jibong Yuseol and Taengniji with stories of Choi Chiwon. The significance of this study is as a reference for future researches in traditional scenery, epigraphs, or as primary data that helps cultural exploration in the region.

• Sim-seong Yeon-gu
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• v.32 no.2
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• pp.122-168
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• 2017

I tried to understand a folk tale "The half-boy" in terms of analytical psychology. In the story, a lady without children prayed to the Buddha. The white old man came and gave three fishes, but the cat ate half of it. So, she ate two and a half. She gave birth to two perfect sons. The third son had one arm, one leg, and one eye. They grew well. Brothers went to take the civil service examinations, and the half-boy followed. But two brothers did not like the half-boy coming along. So, brothers tied the half-boy to the rocks and trees, and he picked them up with force and gave them down to the yard of the house. And the half-boy followed his brothers again, and brothers tied him with kudzu and put him in front of the tiger. The half-boy won the tiger by betting with cutting kudzu. The half-boy stripped off the tiger's skin. The host coveted the tiger skin and they played with janggi. The half-boy won the game and was permitted to take host's daughter. The half-boy went with a string, a drum, a flea, and a bedbug. He teased host's people with these. The half-boy brought a virgin and lived well. "The Half-Boy" folktale is an old story spread throughout the country. There are similar stories in India and Africa. Unilateral figures are universally distributed archetypal images. In numerous cultures gods and spirits are being portrayed as unilateral figures. In the creation mythology, half-figure beings have immortality. In Indonesian and African folk tales, the half-born boy goes to heaven and merges with its half and becomes perfect. Some of one-sided spirits are harmful to humans but some of one-sided birds, chickens, and spirits are helpful to people. Sometimes half being is a cultural hero who steals grain from heaven or gets some advice how to use bamboo. There are stories that half body becomes a whole body afterwards. But in this folktale and most of the similar folktales, half-figure does not change and maintains half-figure to the end. And as a half-figure he does various great things and marries a virgin. The half-boy symbolizes a psychic experience born in the unconscious. The unconscious contents may seem strange and weird at first and the collective consciousness does not want to accept them. But the unconscious exerts greater power and brings vitality and creativity to consciousness. This folk tale seems to have compensated for the stubborn collective consciousness of our society, which was a Confucian class society. It also allows people to change their attitude toward disabled people and recognize strengths and creativity of the handicapped.