• The Korean Publising Journal, Monthly
• /
• s.142
• /
• pp.16-16
• /
• 1994

사회학자들은, 사회발전과 범죄가 불가분의 관계를 맺고 있으며, 인류의 창조성이 문명을 이룩하면서 동시에 범죄도 촉진했음에 주목하고 있다. 또한 지라르에 의하면, 현대에 와서 감금되거나 사형당하는 사람은 희생제의의 제물이며, 그 당사자의 입장에서 보면 자신을 처형하는 희생제의도 분명히 '또 다른 폭력'이라는 것이다.

• Journal of Korean Association for Spatial Structures
• /
• v.6 no.4 s.22
• /
• pp.73-80
• /
• 2006

It is an object of the present paper to investigate a electrochemical properties of Mg-based sacrificial anodes and the effect of calcium added from calcium chloride into magnesium on the melt protection during the melting. Electrochemical data will be correlated with processing control variables, and the microstructural change by the addition of CaCl2. Small addition of calcium into magnesium from CaCl2 imparts beneficial effect in electrochemical properties of Mg alloys, primarily, through microstructural modifications. In addition, the protection effect of the melts surface of Ca with low melting point modification is obtained by adding Ca not more than 0.6%.

• Proceedings of the Korean Institute of Surface Engineering Conference
• /
• 2017.05a
• /
• pp.104-104
• /
• 2017

유럽의 폐차 처리 지침, RoHs 및 국내 친환경 소재 부품의 개발이 날로 가속화 되면서 종래 사용해 오던 인산염 피막 등 중금속이 함유된 코팅 재료는 점차 친환경 코팅 용액으로 전환이 되었다. 최근 자동차 산업 등에서 종래 중금속인 $Cr^{+6}$을 함유하지 않는 다양한 코팅 용액이 상용화 되고 있다. 그 중 가장 효율적으로 적용되고 있는 용액이 아연 flake를 첨가하여 희생 양극효과를 가능하게 하여 내식용 코팅 용액으로 상용화 하고 있다. 이 용액에는 내식성을 확보하기 위하여 희생양극이 가능한 소재 인 아연 분말을 첨가하며, 이 분말의 분산성이 소재와 코팅 층의 밀착성, 내식성에 결정적인 영향을 미친다. 특히 산업 현장에서는 아연 분말의 효율적인 분산을 위하여 24시간 이상 교반해야하기 때문에 생산성을 감소시키는 결정적인 요인으로 작용을 한다. 아연 분말의 분산은 용액 내에 첨가하는 각종 첨가제의 종류와 첨가량에 따라 현저하게 분산성이 다르기 때문에 첨가 원소에 대한 연구가 매우 중요하다. 본 연구에서는 서로 다른 이종 합금을 첨가하여 각종 첨가제의 종류 및 첨가량이 분산에 미치는 영향을 조사하였고, 첨가량이 코팅 층의 밀착성 및 내식성에 미치는 영향에 대하여 연구하였다. 분산제 첨가량이 낮을 경우 용액은 두껍게 코팅이 되며 분산 거리가 짧아졌다. 이 경우 코팅 층의 박리가 쉽게 발생하며, 코팅 층이 불균일하였다. 1.7% 첨가량에서 최적분산효과를 얻을 수 있었으며, 1,000시간 이상의 내식성을 확보할 수 있었다. 분산성과 동시에 유동성 확보가 중요하며, 유동성 확보를 위하여 점증제의 첨가량에 대한 변화를 주었다. 최적의 첨가량은 1.5% 이상으로 이 경우 부식 발생시간을 억제할 수 있었다.

• Journal of English Language & Literature
• /
• v.57 no.5
• /
• pp.889-910
• /
• 2011

Heracles has been adored as one of the bravest mythical heroes all times and all places because it was thought that he protected his people and lands from invasion, plunder, or enslavement. However, I argue Heracles should be criticized as a war machine of violence and murder. War is homicide itself, which means humans kill humans, unlike other violent and sensual animals such as dogs, apes or pigs. It is ironically ambivalent to celebrate an excellent hero in homicide in this age of nuclear weapons. This irony leads to S. Freud's 'Death instinct' or Malcolm Potts's 'war genes'. Unlike Freud, Malcolm Potts insists that humans' war genes can be changed into peace genes because they were just remains of Stone Age. According to Apollodoros' myth or Euripides' tragedies, he was mad enough to kill his own sons and wife after he had murdered the king Lycos in Thebes. Though Rene Girard says that his madness was derived from contagion of violence and blood, I think that his madness came from horrible experiences of cruel wars as well as Hera's maltreatment in his childhood. It will be demonstrated to be war neurosis, that is, PTSD(Posttraumatic Stress Disorder). In a different way from the modern media in which Heracles is being glorified as a purest macho and war machine, his old myths show the ambivalence of his violence and murder, and his daily misfortunes owing to his madness. In this sense, his myth is a kind of warning to the humans not to kill each other, or to stop wars.

• Korean journal of communication and information
• /
• v.50
• /
• pp.94-120
• /
• 2010

This Studies interpret Kim Ki-duk's film in terms of shamanistic world views. In this studies, the ritual properties of Kim Ki-duk's film were trying to reveal. To do this, Kim Ki-duk's entire 14 works were analysed. Specifically, shamanistic characters, their actions, themes, ways of storytelling, mis-en-scenes, and visual settings were focused on. The results show, fantastic and ritual properties were represented directly and the very archetypes of Korean cultural shamanistic symbols were embedded in his films. Shamanistic symbols and narratives in Kim Ki-duk's films were related to the main themes of harmony between suppressing men and suffered women. This symbols and narratives could be interpreted through the sacrifices of characters, exorcistic behaviors, expressions of death etc. In the long run, as visionary or anti-realistic author, Kim Ki-duk has been performing shamanistic ceremonies(in Korean "Gut") with his whole works. With these findings, processes from preparations to completions of Gut-Pan (Shamanistic ceremony) in Kim Ki-Duk's works were tried to reconstruct.

• (The) Research of the performance art and culture
• /
• no.39
• /
• pp.581-607
• /
• 2019

Noting that exorcism play and mask play are different in their ritual nature, this paper aims to examine their ritual through the social drama theory of Victor Turner, a cultural anthropologist. Turner views every incident in human history as a social drama and interprets it based on the four-step structural theory of breach, crisis, redressive action, and reintegration. In particular, he believes that the redressive phase takes place through a ritual solution rather than a legal or political solution in the village community. Based on such Turner's theory, Chapter 2 analyzes Yeonggamnori, Jeju's typical exorcism play, and explains the process leading to reintegration in accordance with peaceful ritual. Chapter 3 then analyzes the Puppet Play on the same principle and examines that redressive action is being resolved through a sacrificial ritual in the case of this play. Chapter 4 checks whether the results from the previous two plays show similar aspects in other traditional plays. To this end, the exorcism play will be analyzed for Jeju's Seocheon Flower Play, Junsangnori, Segyeongnori and Sanshinnori, while the mask play will include Bongsan Mask Dance, Yangju Byeonsandae Play, Goseong Ogwangdae and Hahoe Mask Dance. As a result of these studies, it is the main point of the study to prove that exorcism play and mask play are different in their ritual nature. However, this research is only in the stage of seeking differences in its ritual, and the review on the historical and social causes of differences is left as a research task at a later date.

• Journal of the Daesoon Academy of Sciences
• /
• v.42
• /
• pp.1-44
• /
• 2022

This study aims to determine the significance of the devotional offerings held in Daesoon Jinrihoe Temple Complexes (道場 dojang) and to interpret their identity. Firstly, the existing research insists that the significance of these rituals implies that offerings held by Daesoon Jinrihoe embody the order's religious purpose. However, this paper argues that the purpose of devotional offerings is not limited thereto. The reason is that the primary sources of Daesoon Jinrihoe defines the devotional offerings as practiced for purposes of worship, celebration, commemoration, the expression of gratitude, the dissemination of information, and to humbly beg pardon from divine beings. Additionally, the offerings are meant to express the solid faith of devotees. Considering the various purposes of practicing devotional offerings, rather than mostly being about prayer to divine beings, the meaning of the offerings could be better understood as forms of communication and exchange of unique ideas and intentions. Secondly, in the light of Korea's history of rituals, the devotional offerings of Daesoon Jinrihoe obviously differ from the rituals of Confucianism or the ritual for Heaven and Earth (圜丘祭 hwanguje). Indeed, the rituals of Daesoon Jinrihoe are rather alien to both of the aforementioned rituals. Accordingly, the identity of the devotional offerings in Daesoon Jinrihoe do neither succeed to the religious and cultural tradition of Korea nor transform it. It is rather the case that Daesoon Jinrihoe's devotional offerings should be identified as having been newly invented. In this regard, the devotional offerings of Daesoon Jinrihoe should be understood as an invented tradition that began in modern times. In other words, they are 'invented rituals to Heaven.'

• Clean Technology
• /
• v.18 no.3
• /
• pp.280-286
• /
• 2012

The dry etching of sacrificial $SiO_2$ was performed in supercritical carbon dioxide. The etching of boron phosphor silica glass (BPSG), tetraethyl orthosilicate (TEOS), thermal $SiO_2$, and Si-nitride (SiN) was investigated by using a two chamber system with HF/py etchant and alcohol additives. The etch rate of sacrificial $SiO_2$ increased upon the addition of methanol. The etch selectivity of BPSG with respect to SiN was highest with IPA although the highest etch rate was resulted from methanol except BPSG. The etch rate increased with the temperature in HF/py/MeOH system. Especially the increase of the etch rate was much higher for BPSG with an increase in the reaction temperature. The etch residue was not reduced apparently upon the addition of alcohol cosolvents to HF/py. While the etch rate in HF/$H_2O$ was higher than HF/py/alcohol system, the rate decreased with the addition of alcohols to HF/$H_2O$. The cantilever beam structure of high aspect ratios was released by the dry ething in supercritical carbon dioxide without damage.

• Korean Journal of Heritage: History & Science
• /
• v.55 no.4
• /
• pp.56-70
• /
• 2022

Tombs No. 39 and No. 63 in Gyo-dong, Changnyeong, are unique in the Changnyeong area in that they do not have additional burials because they are hoenggu-style tombs with an entrance on the north side. This study tried to understand the nature and meaning of the two separate stone walls at the entrance of the tomb along with the burial process of the tomb. These two stone walls mark small tombs built independently within a large tomb, with stone wall No. 39 stone wall No. 3 (No.39-3) and No. 63 stone wall No. 3 (No. 63-3). Both units are located in the middle of the northern wall of the burial body part and share one wall with the burial body part wall stone. All animal fluids inside the stone wall were identified. In particular, it was estimated that at least three dogs were buried as a result of identification of animal fluids No. 63-3. Above all, these animals have their heads facing outward with their backs to the main occupants, and do not overlap in a limited space and are placed side by side. Changnyeong Gyo-dong No. 39-3 and 63-3 were created in the process of building the burial body, and although they are independent relics, they form a subordinate relationship in that they were built along the main burial within one tomb. In addition, it is coercive in that it is placed in an orderly manner according to a certain direction in a state that has not been dismantled after killing an animal. Therefore, It is understood to be the SHUNJANG of dogs. Studies on animal fluids excavated from tombs in the Three Kingdoms period are interpreted as animal stewardship, sacrificial collection, and animal sacrifice depending on their location, and this is known as a series of animal sacrifice rites, namely, animal stewardship and sacrifice. This recognition is based on material objectification of animals, such as food or sacrifices. However, Changnyeong Gyo-dong No. 39-3 and 63-3 are different in that they recognize animals as spiritual beings in the process of funeral rites and are closely related to the ideology that there is life after death. In addition, analysis of the location and directionality of the remains is also required from multiple angles. These two SHUNJANG correspond to the entrance to the tomb, and the location is the most open space at the entrance. The appearance of a dog looking outward, etc., can also be interpreted as the meaning of protecting the tombs and byeoksa. This appearance can be compared with the dog depicted in a mural in a Goguryeo tomb that reflects the ancient world's thought and stone figures excavated from the tomb of King Muryeong of Baekje, and it is also consistent with the meaning of the JINMYOSU protecting the ancient tombs. This suggests that a multifaceted study on animal fluid burial remains is needed in the future.

• Applied Chemistry for Engineering
• /
• v.18 no.5
• /
• pp.444-448
• /
• 2007

The effects of intra-particle composition on the adhesive properties and water dispersity of acrylic emulsion type pressure sensitive adhesives (PSAs) were investigated. In the case of PSA having uniform intra-particle composition, the higher holding strength made the water dispersity lower. By changing the intra-particle composition in hard core/soft shell type, however, it was possible to get PSAs showing both high holding strength and water dispersity. When the weight ratio of MAA/AA is 4/1, high holding strength, but low initial tack and very low water dispersity were observed in both cases of higher contents of (AA+MAA) in core and shell area. When the weight ratio of MAA/AA is 1/4, however, higher water dispersity and lower holding strength were indicated in the case of higher contents of (AA+MAA) in shell area.