• Title/Summary/Keyword: 정침(正寢)

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The effect of electrode on the dielectric breakdown properties in liquid nitrogen (액체 질소의 절연특성에 미치는 전극효과에 관한 연구)

  • 김상현;김정호;윤문수;권영한
    • Electrical & Electronic Materials
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    • v.4 no.2
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    • pp.114-122
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    • 1991
  • 본 논문에서는 최근의 고온초전도체 재료의 개발에 주목하여 액체 질소의 절연파괴특성에 전극이 미치는 영향에 관하여 연구하였다. 액체 질소의 극성효ㅗ가는 액체 헤리움과는 달리 전극간 거리에 따라 다르며 단 간격에서의 파괴정압은 평등전계가 가장 높고, 정침, 부침의 순서이며 장 간격에서는 역전한다. 그리고 conditioning효과, 불순물효과, 피복효과, 압력의존성 등의 실험으로 부터 액체 질소의 파괴기구는 정침에서는 정 스트리머, 부침에서는 기포파괴의 가능성이 높은 것으로 생각된다. 또한 극저온 절연 설계에서는 전극을 절연물로 피복하고 고순도 액체 질소보다는 불순물이 혼입된 액체 질소, 즉 상용 액체 질소를 냉각 및 절연재료로 사용하면 유리하다.

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소형선박의 운항특성을 고려한 VTS의 충돌위험도 기초 연구

  • Lee, Jin-Seok
    • Proceedings of the Korean Institute of Navigation and Port Research Conference
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    • 2018.11a
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    • pp.273-274
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    • 2018
  • 본 연구에서는 소형선박과 일반 상선의 운항 특성을 분석하기 위하여 각 선박의 코스의 정침 정도를 분석하였다. 그 결과, 항해중인 일반 상선의 경우 코스의 변침정도가 표준 편차 1~2도 내외로 정규분포를 나타내고 있음을 알 수 있었다. 그러나 소형선박 특히 어선의 경우 조업 중일 때는 표준 편차가 50~100도, 항해 중일 때는 표준 편차가 5~10도 내외로 나타남을 확인할 수 있었다. 또한 선박 간 충돌위험 상황이 발생시 VTSO가 선박 간의 관제 우선순위와 여유시간에 따른 관제 건수를 설문하였다. 이 연구 결과를 토대로 VTS에서의 소형선박에 대한 충돌 위험도를 구하기 위한 기초 자료로 활용하고자 한다.

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초전도 케이블용 절연재료의 절연파괴 특성과 기구에 관한 연구 II

  • 김상현
    • Electrical & Electronic Materials
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    • v.5 no.3
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    • pp.303-309
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    • 1992
  • 향후 급속히 증가할 것으로 예측되는 전력수요에 대비한 새로운 대전력 수송방법의 필요성이 최근 선진국들을 중심으로 강하게 대두되고 있다. 이러한 목적에서 초전도 케이블이 필요하나 신뢰성, 안정성, 결제성을 보장하기 위해서는 극저온절연 기술이 반드시 해결되어야 한다. 특히 고온 초전도체를 사용하는 초전도체 케이블의 냉각 및 절연재료로 사용될 액체 N$_{2}$(LN$_{2}$)의 절연파괴특성은 중요하다. 본 논문에서 LN$_{2}$의 절연파괴에 미치는 기포의 영향을 조사하고 정침에서는 정 Streamer, 부침에서는 기포파괴기구의 가능성을 검토하였다.

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풍압력을 받는 PCC 선박의 Autopilot 적정 조정치에 관한 연구

  • Seong, Yu-Chang;Yun, Myeong-O;Kim, Jeong-Uk
    • Proceedings of the Korean Institute of Navigation and Port Research Conference
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    • 2011.06a
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    • pp.362-364
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    • 2011
  • 자동조타장치에 의한 조선을 행할 시, 선박의 정침성은 Autopilot의 P와 D값 설정에 따라 많은 영향을 받게 된다. 이 값들은 선종별로 외력에 따라 조정되어야 한다. 이 연구에서는 바람에 의해 가장 많이 영향을 받는 자동차운반선(Pure Car Carrier, PCC)을 대상으로 하여, 풍압력하에서 자동조타시 P와 D치의 적정 설정값을 알아 보았다. 이를 위하여 대상 선박을 저속항행하는 시뮬레이션을 실시하였고, 각 P-D 설정값에 따른 최대 횡이동거리, 횡이동시간 그리고 주어진 침로로 복귀하는데 걸린 시간을 비교하였다.

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A Study on the Architectural Changes Over Time in Dongchun gotaek(同春古宅) (동춘고택(同春古宅)의 시기별 건축 변화에 관한 연구)

  • AHN Joonho
    • Korean Journal of Heritage: History & Science
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    • v.55 no.4
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    • pp.72-94
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    • 2022
  • This study is about the architectural changes over time in Dongchun-gotaek, the house of Song Jun-gil, one of the representative figures of the Hoseosarim(湖西士林), also an architectural cultural asset representing Daejeon. Data related to Sangryang(上樑) found in the restoration process of Dongchundang(同春堂) and DongchundangJongtaek(同春堂 宗宅), the state designated heritage application report written by Daejeon Metropolitan City, Deokeun-gaseung(德恩家乘), a book which has been handed down from generation to generation from Dongchundang Munjeonggongpa(同春堂 文正公派) of Eunjin Song's Clan and the results of partial excavation surveys respectively conducted in 2010 and 2020 were used as basic research data, and these data were compared and analyzed to examine the changes of the arrangement of Dongchundang, Jeongchim(正寢), and ancestral shrine buildings. Dongchundang was built by Song Jun-Gil. Rather than a new building, it was a building that was basically relocated to its current area when Cheongjwawa(淸坐窩), which was built by his father, dilapidated, and the timing of its construction can be clarified through Sangryangmun(上樑文). However, in the estimated area of Cheongjwawa, no exact site was found in two surveys of buried cultural heritages. In the case of Jeongchim, it was possible to confirm that it had been relocated two times, and it can be said that the biggest achievement of this study was to confirm that the first relocation was outside the current fence. In addition, one of the building sites which was identified in the excavation survey for confirming the servants' quarters was estimated to be the first construction at the site of Dongchun-gotaek. In the shrine area, there were the first constructed Gamyo(家廟), including Byeolmyo(別廟) dedicated to Bulcheonwi(不遷位), and Jomyo(祧廟) dedicated to Checheon(遞遷), and it can be seen that it was a space where many changes such as new construction, demolition, or mutual exchange of location occurred over time. The present buildings arrangement through these processes was not far from the original plan of Song Joon-gil. Therefore, the name of 'Dongchun-gotaek' is appropriate.

A Study on the Theories of Jwajowusa(左祖右社) and Jeonmyohuchim(前廟後寢) of an Ancient Jongmyo Shrine System (고대 종묘제도의 좌조우사(左祖右社)와 전묘후침(前廟後寢) 설에 대한 일고찰)

  • Seo, Jeong-hwa
    • (The)Study of the Eastern Classic
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    • no.62
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    • pp.231-262
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    • 2016
  • The Jongmyo Shrine(宗廟) of Zhou dynasty was a king's main building where a diversity of rituals were held, such as 'the assembly ceremony between a king and vassals in the morning', and was also called as Taechim(太寢) Nochim(路寢) Jeongchim(正寢) and others. Before Zhou dynasty, the expressions of Taesil(太室) and Sesil(世室) were used, and especially the term of Taesil(太室) is found in the records of the early period of West Zhou. In "Seogyeong(書經)", not only the term of Nochim(路寢) but also the letter of 'chim(寢)' itself is not found at all, but the letter of 'sil(室)' appeared several times in the chapters of "Haseo(夏書)" "Sangseo(商書)" "Juseo(周書)" except for that of "Wuseo(虞書)". "Jwajowusa(左祖右社)" meaning that 'the Jongmyo Shrine(宗廟) which keeps the late king's mortuary tablet is established in the left, and Sajikdan altar(社稷壇) which enshrines a god of land and grains is established in the right' was first mentioned in the part of 'Janginyeongguk(匠人營國 : a master craftsman builds different national infrastructures, for instance, a palace and roads)' in "Donggwangogonggi(冬官考工記)" of "Jurye(周禮)". In addition, so-called 'Jwamyowusa(左廟右社)', that is, "Sajik(社稷) enshrining the god of land and grains is built in the right('右'), and the Jongmyo Shrine(宗廟) in the left('左'). (右社稷 左宗廟)" was mentioned as one of different duties of a Sojongbaek(小宗伯) in charge of ancestral rites, which was recorded in "Chungwanjongbaek(春官宗伯)" of "Jurye(周禮)". And it seems that had affected the mention of "Jwajowusa(左祖右社)" in "Donggwangogonggi(冬官考工記)" appeared thereafter. Many manners scholars including Jeonghyun(鄭玄) since Han dynasty interpreted 'Jwa(左 : left)' and 'Wu(右 : right)' here as the arrangement relation of left and right of Jongmyo(宗廟) and Sajik(社稷), but when it is interpreted as "helping(右=佑 : to help) to sacrifice to a god of land and grains in Sajik(社稷), and helping(左=佐 : to help) memorial ceremonies in Jongmyo(宗廟)." it can correspond with a 'Jongbaek(宗伯)''s duties. 'Jeonmyohuchim(前廟後寢)' is the term that began from the expression that "what's in front is called as an jongmyo shrine(宗廟) and what's back as a bedroom.(前曰廟 後曰寢)" in Jeonghyun(鄭玄)'s annotation explaining the chapter of "Hagwansama(夏官司馬)" in "Jurye(周禮)" and "Wolryeong(月令)" in "Yegi(禮記)". Chaeong(蔡邕), a figure in the same age as Jeonghyun(鄭玄), used the expression that "a court is placed in the front, and a bedroom in the back(前有朝 後有寢)." In the paper, two hypotheses were discussed about the theory about Jeonmyohuchim(前廟後寢). In one hypothesis, it expressed two facilities within a wall; 'a court in the front to deal with governmental affairs, and a comfortable interior space in the back.' In another hypothesis, it refers to two independent and separate buildings of 'an jongmyo shrine(宗廟) building in the front as the area of governmental meetings, and the residential building in the back as the residence area with family'.

The Palaces Weoldae(月臺) structure, in the latter half period of Joseon, and related rituals (조선후기 궁궐의 전각(殿閣) 월대(月臺)와 의례 - <동궐도>와 <서궐도안>을 대상으로 -)

  • Lee, Hyun-jin;Son, shin-young
    • (The)Study of the Eastern Classic
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    • no.67
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    • pp.379-418
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    • 2017
  • Weoldae -which we can find inside Joseon palaces- is usually erected in front of important structures including the Main Hall(Jeongjeon, 正殿). There is no clear definition of its nature that we can find in official law codes or dynastic ritual manuals, and such records do not specify what kind of rules should be observed in creating them either. In illustrations of palaces such as and , Weoldae can be seen at structures such as the Main "Jeongjeon" Hall(正殿), Royal office(Pyeonjeon, 便殿), Royal Quarters(Jeongchim, 正寢), Queen's bedroom(Chimjeon, 寢殿), Quarters of the Crown Prince(Dong'gung, 東宮), and other structures. All these structures equipped with a Weoldae were related to special figures inside the royal family such as the king, the queen, the crown prince, and the crown-prince' son. These figures were literally above the law, and as such their treatment could not be defined by law. And these spaces were where they worked or rested while they lived, and where their posthumous tablets(Shinju, 神主) or portraits(Eojin, 御眞) were enshrined after they died. (When such spaces were used for latter purposes, they were designated either as 'Honjeon[魂殿, chamber of the tablet]' or 'Jinjeon[眞殿, hall of portrait']). Joseon was a Confucian dynasty with a strict social stratification system, and the palace structures reflected such atmosphere as well. We can see that structures described with Weoldae in and were structures which were more important than others that did not have a Weoldae. Among structures with Weoldae, the place which hosted most of the dynastic rituals was the Main Hall. In this Main Hall, the King swore an oath himself, passed the incense(香) himself during memorial services, and observed honoring ceremonies[Manbae-rye(望拜禮)] at the "Hwangdan"(皇壇) altar which was built to commemorate the three Ming Emperors. The so-called "Two Palaces[兩闕]" of Joseon shared a unique relationship in terms of their own Weoldae units and the rituals that were held there. In the early half of the Joseon dynasty period, Gyeongbok-gung(景福宮) and Dong'gweol(東闕) constituted the "Two palaces," but after the war with the Japanese in the 1590s during which the Gyeongbok-gung palace was incinerated, Dong'gweol and Seogweol(西闕) came to newly form the "Two palaces" instead. Meanwhile, Changdeok-gung(昌德宮) became the main palace[法宮], replacing the previous one which had been Gyeongbok-gung. In general, when a king moved to another palace, the ancestral tablets in the Honjeon chamber or the portrait in the Jinjeon hall would accompany him as well. Their presence would be established within the new palace. But king Yeongjo was an exception from that practice. Even after he moved to the Gyeong'hi-gung(慶熙宮) palace, he continued to pay visit to the Jinjeon Hall at Changdeok-gung. While he was positioned inside Gyeong'hi-gung, he did not manage the palace with Gyeonghi-gung as its sole center. He tried to manage other palaces like Changdeok-gung and Chang'gyeong-gung(昌慶宮) as well, and as organically as possible.

A Feng Shui Analysis of the Locations of the Main Buildings in the Palaces of Joseon Dynasty (조선시대 궁궐 정전(正殿)의 배치형식에 투영된 풍수구조)

  • Jung, Woo-Jin;Go, Je-Hee
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.34 no.1
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    • pp.18-39
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    • 2016
  • The study pertains to reviewing and discussing of the master plan of the main buildings in the palaces of Joseon Dynasty regarding on a Feng Shui concept that has been implemented on the palace axis that is originated from the main mountain. Gyeongbokgung (景福宮) Palace is located on the northwest coner of Hanyang (漢陽) and on the tip of the main mountain which is in contrast a quite distinguishable from the location of the Fobidden city in Beijing located in the middle of a vast basin. Changdeokgung (昌德宮) Palace as well is also located on the tip of Eungbong (鷹峯), a part of Samkaksan (三角山) mountain, of which the locations were designed for the palaces to receive the benevolent force from the main mountain. The same concept was also applied to appointing the ideal location of the maJor buildings such as Jungjeon (正殿: The throne hall), Pyunjeon (便殿: The king's office) and Chimjeon (寢殿: The king and queen's residence) in the palace that must receive the benevolent force from the qui stream also originated from the main mountain, as such that the buildings have in close relationship with the king. Amisa (蛾眉砂) had been considered as an important geographical milestone of the estate where the palace is located, especially as the guiding landmark for other buildings that must be on the land axis. The land axis with the Amisa as the starting point attributed the Feng Shui as an important measure that determines the location and the shape of other buildings. The buildings location was appeared as having the conceptual buildings location as 'front office-back bedroom building (前朝後寢)' and 'three gates-three sectors (三問三朝)' as per the Rites of Zhou (周禮). On both palaces, Amisa is located on the benevolent point of the land, and the king's bed room buildings are located near the Amisa. The main offices were located on the south of the king's bed room buildings. By practicing this type of concept, consequently the king can receive the pure benevolent force first. In the case of the clearly distinguished locations of the buildings in Gyeongbokgung Palace, Chimjeon, Pyunjeon and Jungjeon were located on the same main qui stream. However, in Changdeokgung Palace where scattered qui stream is observed, the buildings are located on the scattered qui stream. The study found that the type of location of Jungjeon receives least amount of benefit from the Feng Shui but reflects primarily the king's authority rather than order and formality of the space.