• Applied Chemistry for Engineering
• /
• v.22 no.2
• /
• pp.196-202
• /
• 2011

In this paper, a series of alkyl succinic acid esters for base oil were synthesized by condensation reaction of succinic anhydride and fatty alcohol. The structures of the synthesized esters were confirmed by $^1H-NMR$, FT-IR spectrum and GC analysis. Basic properties of esters such as kinematic viscosity (KV), refractive index (RI), total acid number (TAN) and pour points were measured and lubricating properties such as SRV wear scar diameter (SRV WSD), fraction coefficient (COF) and 4-ball wear (4-ball WSD) were also evaluated. As the results of basic properties, KV, RI and pour point of synthetic esters increased as the carbon chain of the esters increased. Measurement value of total acid number (TAN) was indicated between 0.2~4 mgKOH/g, and that metal working fluids and pressure working oils are acceptable to use as base oil. Also, lubricating properties of the esters showed as follows: 0.391~0.689 mm of SRV WSD, 0.110~0.138 of SRV COF and 0.49~0.55 mm of 4-ball WSD depended on the structure of the esters. In a comparison on the lubrication capacity of the SRV test based on polyester TMPTO, SRV WSD result showed that a better performance caused by the alkyl group. On the other hand, SRV COF test was not influenced of the alkyl group which the capacity of the lubricant was sightly diminished than the comparison material, regardless of the alkyl group.

• 기호학연구
• /
• no.54
• /
• pp.119-145
• /
• 2018

This paper attempts to divide the narrative into three levels and review the approach methodology to understand Princess Bari as a narrative. If the stratification of the narrative, the analysis of each levels, and the integrated approach to them are made, this can contribute to suggesting new directions and ways to understand and study Princess Bari. The story level of Princess Bari, the surface structure, is shaped by the space movement and the chronological sequential structure of the life task that started from the birth of the main character. This story shows how a woman who was denied her existence by her father as soon as she was born finds an ontological transformation and identities through a process. Especially, the journey of finding identity is mainly formed through the events that occur through the relationship with family members. This structure, which can be found in the narrative level, forms a deep structure with the oppositional paradigm of family members' conflict and reconciliation, life and death. The thought structure revealed in this story is the problem of life is the problem of family composition, and the problem of death is also the same. In response to how to look at the unified world of coexistence of life and death, this tradition group of myths makes a relationship with man and God. This story is mainly communicated in the Korean shamanistic ritual(Gut) that sent the dead to the afterlife. Although the shaman is the sender and the participants in the ritual are the receivers, the story is well known a message that does not have new information repeated in certain situations. In gut, the patrons and participants do not simply accept the narrative as a message, but accept themselves as codes for reconstructing their lives and behavior through autocommunication. By accepting the characters and events of as a homeomorphism relationship with their lives, people accept the everyday life as an integrated view of life and death, disjunction and communication, conflict and reconciliation, and the present viewpoint. It can not change the real world, but it changes the attitude of 'I' about life. And it is a change and transformation that can be achieved through personal communication like the transformation of Princess Bari into god in myth. Thus, Princess Bari shows that each meaning and function in the story level, composition level, and communication level is related to each other. In addition, the structure revealed by this narrative on three levels is also effective in revealing the collective consciousness and cultural system of the transmission group.

• (The) Research of the performance art and culture
• /
• no.32
• /
• pp.31-70
• /
• 2016

Jongmyo Jeryeak [Royal ancestral shrine music] is a precious cultural heritage, which has been played till now since two great kings Sejong and Sejo who made it. But going through Japanese occupation, Jongmyo Jeryeak has been changed into a music totally different from the music the two kings intended. And the changed Jongmyo Jeryeak is being played these days. The original Jongmyo Jeryeak, which was made by the two kings, remains in old music scores. Therefore there is a need to investigate the differences between the original and current Jongmyo Jeryeak by interpreting the old music scores and recovering the original. This paper recovers the origianl Jongmyo Jeryeak from the music score Daeakhubo and compares it with the current Jongmyo Jeryeak. The results are as follows. The origianl Jongmyo Jeryeak is a set of common songs made with Hyangak and Gochiak to sing the verses which extol royal ancestors' virtues. All of the musical elements are matched with the verses so that the meaning of the verses is transmitted naturally. Jangdan musical time musical structure are matched with the structure of verses, and the musical motif of the songs is matched with the meaning of the verses. The music, which is easy and expresses the meaning of the verses well, demonstrates King Sejong's talent as a musician. The current Jongmyo Jeryeak is a set of special songs in which Sigimsae is emphasized rather than the meaning of the verses. The melodies are broken into pieces inconsistently, the meaningless word 'ae' is added thoughtlessly, and Jangdan musical time musical structure are unrelated to the verses. Therefore the meaning of the verses is not transmitted at all. These changes, which were made during the period of Japanese occupation, seem to desecrate the verses of the original songs. The melodies, which are broken into pieces inconsistently, revive into the current mysterious ritual music through Sigimsae. But in order to be a proper ritual music, some corrections have to be made to convey the meaning of the verses.

• Journal of Legislation Research
• /
• no.55
• /
• pp.95-136
• /
• 2018

Marriage forms a minimal social unit. Marriage can affect not only relative relationship but also possession of property. Regarding legal issues related to marriage, mainly the civil law, especially the family law section, regulates. However, marriage has also a significant legal effect in terms of taxation. This article deals with the taxation of gift tax among them. In Korea, if you give more than 600 million won in assets to your husband and wife, the donee must pay the gift tax. However, there has been little research into the influence of the marital property system on the taxation of gift tax on the donation between married couples. There are two legislative approaches to the attribution of property held by married couples. The one is separate property system, the other is community property system. Under separate property system, husband and wife own property separately. The community property system recognizes marital property of married couple as a common property of married couple. The legal property system in Korea is separate property system. However, married couples can adopt the community property system as a marital property system by their agreement. Currently, most Korean couples are subject to separate property system as a marital property system. There is no legal problem to levy the gift tax on the donation between couples who are subject to separate property system. The problem is the donation of asset between couples who are subject to the community property system. In community property system, most property acquired during marriage (except for gifts or inheritances) is considered community property. community property means property owned jointly by both partners. Some argue that the gift tax can not be taxed between married couples who are subject to the community property system. In this paper, we examine whether these arguments are valid.

• Korean Journal of Labor Studies
• /
• v.23 no.1
• /
• pp.1-45
• /
• 2017

The aim of this study is to analyze the process of the struggle and bargaining for the change of the employment position of the irregular (in-house subcontracted) workers being at work in the Hyundai Motor Company (HMC) plants into the status of the regular employee of the company, and evaluate the results and limitation of the irregular workers' movement. Since the unionization of irregular workers in 2003, they have carried on the struggle against and the bargaining with the HMC, over the past 10 years and more, making claims for abolishing 'illegal temporary agency work' and for converting their positions into the regular ones. The HMC have gradually altered a confrontational stance against the workers' claim at the early stage, into the bargaining relationship with irregular workers' union. Eventually, the collective agreement on the 'special hiring' of about six thousands irregular workers by the HMC was reached in 2016. We attempt to analyze in depth the overall process by dividing three phases of the movement, according to the criteria of the relationship between the alliance and conflict system, and the cycle of protests of irregular workers. Furthermore, we try to trace the long and winding path of the movement, focusing on the cooperation/conflict relationship within the movement's alliance system, the confrontation/bargaining relationship between the movement and the conflict system, and the critical roles played by mediators (or third parties) between two systems. In the conclusion of the paper, we evaluate the results and limitation of the irregular workers' movement upon the basis of the following points; the convergence of the workers' demands into the prime goal of 'becoming HMC's regular employee,' the breakaway of regular workers' union from the movement's alliance system, and a virtual extinction of irregular workers' union after the final labor-management agreement of 2016.

• Journal of Korean Historical Folklife
• /
• no.44
• /
• pp.145-176
• /
• 2014

This study analyzed official duties and personnel practices of Hyangcheong(鄕廳), administrative organization in which sajok(士族) participate this office, and Jakcheong(作廳), hyangree(鄕吏)'s office, of Anbyeon of Hamgyeong Province in the 19th century. Although there have beeen somewhat of case study of Gyeongsang, Honam, etc., study on Hamgyeong Province has been almost nonexistent because of the limitation of materials. Hence, this paper specifically examined Hyangcheong and Jakcheong's official duties and personnel practices through an article of 'a list of Hyangcheong and Jakcheong's officials' of Anbyeon, newly found, which is in the possession of this writer. Especially, this study virtually traced individual ststus and family by analyzing Hyangcheong and Jakcheong's 40-official duties and a list of 330-ofiicial duties for sixs years. And then by comparing it against Jokbo(族譜), I have grasped 19-Famlily of them. Executives of Hyangcheong could be grasped as they were status of Yangban(兩班), but members of Jakcheong were hardly identified because they were status of hyangree, thus most of them were not enscrolled in Jokbo. Hyangcheong and Jakcheong's official duties could be found by compare it with other area in Ehubgi(邑誌) Hamgyeong Province. the features of officiak duties are as in the following. On general administrative organization, Sajok's Hayngcheong, Jakcheong as general administrative organization and Jangcheong(將廳) as police work existed. As Pyeongando and Hamgyeongdo were border areas, Jangcheong was independent and led other institutions. However, in Anbyeon, Hojang(戶長) of Hayngcheong and Jakcheong divided dudies and commanded. Hojang'role was higher than any other areas, Because Hojang is in charge of Jangcheong's functions. Jakcheong was centrally operated by Hojang, Eebang(吏房), and Hyeongbang(刑房), so-called 'Samgonghyeong(三公兄)', Whereas Anbyeon was operated by Hojang, Eebang, Chunchong(千摠). In the general areas, While Juasu(座首) Byeolgam(別監), Executive of Hyangcheong, manages each warehouse(倉) where the nation's tax revenues are kept, In Anbyeon besides Joasu, Hyangso(鄕所). The principle of Hyangcheong and Jakcheong's personnel practices was one-period, but there were many consecutive terms, every other year terms, or tranference into other area. Police work was assumed by specific persons because it was relatively specialized job, However in case of Ghamsaek(監色) of each warehouse(倉), Hyangso(鄕所) of Hyangcheong or Hojang of Jakcheong had held plural offices, and was solely responsible it. On the overall features of its operation, Hyangcheong held plural offices, but rotation was made only within Hyangcheong. On the other hand, in the case of Jakcheong, Hojang, Eebang, and even Buriebang circulated their positions, but the other Hyangree rotated each Saek(色) and Guamguan of each warehouse(倉). This writer confirmed that unlike Gyeongsang and Hamgyeong, Hyangcheoung or duties of Hyangree were not handed from generation to generation by several families and, many families shared their work by circulating positions.

• 한국사회정책
• /
• v.20 no.2
• /
• pp.169-193
• /
• 2013

This paper examines how a social investment approach can be applied in a comparative analysis of childcare arrangements. We compared changes in Sweden, France, Germany, the UK, Japan and Korea during the 2000s, focusing on four dimensions of social investment: activation, gender equality, quality of care, and the degree of state's intervention in the family. We considered leave systems and the number of children enrolled in formal care and education facilities as indicators for labour market activation. For gender equality, women's position in employment is considered with respect to labour market participation rates, proportion of permanent employment, and wage-sex ratio. Quality of care concerns child-to-staff ratio and care provided with government quality control. The state's intervention was measured as social spending on families as proportions of GDP and total social spending. Our analysis provides empirical evidence that Sweden and France are pioneers in this arena and that the UK, Germany, Korea, and Japan are path-shifters in their care paradigms, albeit to varying degrees. Is the social investment approach an adequate paradigm for care? In a normative sense, this approach has potential. However, the following issues remain unaddressed: gender equality should be achieved through an expansion in good-quality jobs, fathers should be encouraged to take on childcare duties, and families should have universal access to good-quality childcare services controlled by the government.

• (The)Study of the Eastern Classic
• /
• no.68
• /
• pp.509-538
• /
• 2017

After 20thcentury, digital game has placed very important aspect in modern culture and industries. Thus, digital game industries have utilized ancient stories for themes and ideas. This trial is not only spotted in industrial sectors but also in liberal arts. This paper has a purpose to look at factors that can convert components from classic novels into digital games. Especially, it will focus on how researchers of classical literature can affect in different industrial sectors. Current analysis shows that stories, fantasies, items of classic novel can essentially help to create new games. However, a game consists of just more than the previous stated components; it requires rules, outcome, conflicts and voluntary to make the games much more interesting. It is often misunderstood that plot and fantasies in games may be the most significant aspects but they are actually not. Classic novel can help to make the rule of the four standards in creating a fun game. Here are rules that Taewonji suggests. First, gamers need to save the bleak world from a turbulent age. Second, The will of the absolute has the ultimate power, so those who have achieved god's will can raise a new country. Thirdly, the sinocentrism and the outskirts of the country are not imperative but they are adjustable notions. The first and second aspects are commonly found in Samkukjiyeonui. Hence, the pattern is very familiar. The most significant rule is the third determinant since the idea purely came from Taewonji. The main character Im Seong from the story was the center of his home country, but he later becomes the outskirt or the barbarian of the new country. Therefore, the players should maintain the three rules when they are following the plot and using different items in the digital game world. The researchers of classic literature should find rules that are suitable for the game from the classic novels. This way, there is no need to discover a separate field for digital games out of classical literature.

• (The)Study of the Eastern Classic
• /
• no.34
• /
• pp.167-206
• /
• 2009

This paper discovers and introduces the collection of letters, "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" which was made by Kim Youngjak(1802~1868) who had collected the letters from Chinese intellectuals. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" is a collector which contains handwritten letters to Kim Youngjak from Chinese people such as cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰), and li wen yuan(李文源). Kim Youngjak had frequent meetings with Chinese intellectuals not only directly but also indirectly. He had exchanged letters with li bo heng(李伯衡), shuai fang wei(帥方蔚) for 30 years. In 1858, he went to Beijing and met Chinese intellectuals ye ming li(葉名澧), zhang bing yan(張丙炎), wu kun tian(吳昆田), cheng gong shou(程恭壽), and zhao guang(趙光). After coming back to Chos?n, he continued to exchange letters with them. "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" contains autograph letters by Kim Youngjak and Chinese intellectuals. It has ten letters for Kim Youngjak written by cheng gong shou(程恭壽), weng xue han(翁學涵), zhang bing yan(張丙炎), shao yan han(少言翰) and so on. One letter and five poems which zhao ting huang(趙廷璜) wrote to the son of Kim are also contained. The letters by zhao ting huang(趙廷璜) shows a sincere friendship with Kim Youngjak. The relationship between li bo heng(李伯衡) (who had exchanged letters with Kim for 30 years) and his son li wen yuan(李文源) proves that the cultural interchange between Korea and China had lasted successively. Kim Youngjak has not been widely known in academic circles yet but should not be ignored for the study in the cultural interchange between Korea and China. He proposed to have a relationship with li bo heng(李伯衡) and shuai fang wei(帥方蔚) first and they sent back positively. Therefore, they had a literal and private relationship by only exchanging letters each other. Also considering the fact that Kim Youngjak, as a man of high birth, had a close relationship with Chinese intelletuals, we can notice that Chinese and Korean intellectuals had open minds based on sincerity and trust. This was possible because many intellectuals before him like Hong Daeyong made a basis of the tradition of companionship. At this point, the relationship between Kim Youngjak and Chinese intellectuals and "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" have an important value. The collections of Kim Youngjak's works contain only several letters and poems which he sent to Chinese intellectuals. Accordingly, the letters in "A Collector of Correspondence from Chinese Intellectuals (中朝學士書翰錄)" are important to understand the aspects of their interchange.

• (The)Study of the Eastern Classic
• /
• no.73
• /
• pp.119-151
• /
• 2018

This paper is a study of the historical significance of The water and land ceremony performed by Bongeunsa temple in the Joseon Dynasty. The Bongeunsa temple was originally a hermitage named Geungseongam, which was located in the Hakdang-dong, Gwangju County, Gyeonggi Province. After that, Geungseongam was named as Geungseongsa temple. Geungseongsa temple was left in that position and acted as the Temples belonging to Royal Tombs(陵寢寺, TRT) of the King Sungjong, later the name of the temple was changed to Bongeunsa Temple. As a result of movement of the royal tomb of the Joongjong(靖陵) next to the royal tomb of Sungjong, the Bongeunsa was also used as a TRT of the Seonjeongneung royal tomb. After that, the grandson of the King Joongjong, crown prince Soonhoe early passed away, Buddhist shrine (願堂) was set in Bongeunsa temple. Bongeunsa temple remained as a royal prayer place, serving as a Buddhist shrine for crown prince Soonhoe and serving as a Jopo temples for Seonjeongneung royal tomb until the end of the Joseon Dynasty. From the time when it was called Geungseongam to the time after when it was renamed as Bongeunsa Temple, this temple performed The water and land ceremony. But the characters changed little by little. From the King Sejo to King Sungjong, The water and land ceremony characterized Consolation ceremony for the spirit of the dead for prince Gwangpyeong, King Sejong, Queen Soehan and served as the Buddhist memorial praying for the well being of the royal family and people. From the time of the King Yonsan to the time of King Myeongjong, The water and land ceremony had strong characters for Consolation ceremony for the spirit of the dead for King. In the late Joseon Dynasty, Bongeunsa Temple served as the royal party of The water and land ceremony. On the other hand, after the Manchu war of 1636, Bongeunsa Temple also served as the national water and land ceremony for the victims who were killed in the mountains of Namhan. In the Joseon dynasty, The water and land ceremony performed by Bongeunsa Temple was strongly directed for Consolation ceremony for the spirit of the dead for royal family members, and Bongeunsa Temple was maintained as a royal prayer throughout the Joseon Dynasty.