• 대한기계학회논문집B
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• 제30권12호
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• pp.1181-1187
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• 2006

Stringent regulations of exhaust emission from vehicles become a major issue in automotive industries. In SI engines, it is one of the crucial factor to reduce exhaust emissions during cold start in order to meet stringent regulations such as SULEV or EURO-4, because SI engines emit a large portion of total harmful exhaust compounds when they are cold. At early stages of cold start in gasoline engines, exhaust gas temperature plays a key role to improve three way catalyst by virtue of fast warmup. Therefore, this study focused on the increase of exhaust gas temperature under controls of engine operating parameters such as spark ignition timing, valve overlap by virtue of intake VVT and catalyst heating function. Furthermore, effects on harmful emission due to these parameters are also investigated. Experiments showed that retarded spark ignition timings and increased valve overlap may be helpful to increase exhaust gas temperature. It was also found that $NO_x$ was decreased with increased valve overlap. This study also showed that sudden changes in ISA and amount of fuel due to the deactivation of catalyst heating function cause temporal increase of harmful emissions.

• 사상체질의학회지
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• 제29권4호
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• pp.311-316
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• 2017

Objectives The purpose of this study was to investigate the relationship between counseling skills and Sasang constitutional medicine(SCM). Methods Reviewing the texts relevant to SCM, comparison between counseling skills and the excerpt from the relating books was conducted in terms of the attitude of the counselor, the observation method, the evaluation of the counselee, the relationship between the counselor and counselee, and the counseling method. Results As the attitude of the counselor, many kinds of attitudes and skills including respecting the counselee and reciprocal belief were needed. The excerpt from "Gyeokchigo" meant that the counselor or a doctor should have the virtue of Truth. To evaluate the patient's problems in SCM and the counseling, diet, digestion, and sleep could be asked, but questions about the emotions such as Joy, Anger, Sorrow and Pleasure should be more carefully modified in a modern way, when applying clinical practices. Empathy as the main principle of the counseling could be attributed to the main idea of Dongmu Lee Jema, in which all the people could be in the same status in a natural way reflecting that they like the virtue and dislike the evil. Recommendations of regimen and directives could be followed according to SCM Conclusions Several items of counseling skills and SCM coincide but some of the modern counseling skills are still needed to apply SCM to make the patients with psychiatric problems treated efficiently.

• 철학연구
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• 제146권
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• pp.25-48
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• 2018

행복이란 필요가 충족된 상태라는 상식적 이해로부터 출발하면서, 이 글은 민주시민이 행복해지기 위해 갖추어야 하는 지성과 덕성을 제안한다. 이를 위해 인간이 가지는 실존적 사실로서 존재, 관계, 그리고 활동을 제시하고, 이러한 사실이 도덕적 가치를 가지기 위해서 각각 독립성, 평등성, 그리고 책임성을 필요로 한다고 설명한다. 나아가 정치영역에서는 시민이 정치권력 앞에서 독립적으로 존재하고 평등하게 관계하고 그리고 책임 있게 활동할 때 행복한 시민이 될 수 있다고 논의한다. 이러한 필요들을 충족시키기 위해 요구되는 것들로서 민주시민의 지성으로서 가치내용의 다원성, 가치형식의 유사성, 그리고 가치실현의 가능성에 대한 이해를 제안하고, 마지막으로 민주시민의 덕성으로서는 자아 존중, 상호 존중, 그리고 법률 존중을 제안한다.

• Earthquakes and Structures
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• 제24권1호
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• pp.1-9
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• 2023

A model for calculating structure interacted mechanics is proposed. A structural interaction model and controller design based on tuned mass damping (TMD) was developed to control the induced vibration. A key point is to introduce a new analytical model to evaluate the properties of the TMD that recognizes the motion-dependent nonlinear response observed in the simulations. Aiming at the problem of increased current harmonics and low efficiency of permanent magnet synchronous motors for electric vehicles due to dead time effect, a dead time compensation method based on neural network filter and current polarity detection is proposed. Firstly, the DC components and the higher harmonic components of the motor currents are obtained by virtue of what the neural network filters and the extracted harmonic currents are adjusted to the required compensation voltages by virtue of what the neural network filters. Then, the extracted DC components are used for current polarity dead time compensation control to avert the false compensation when currents approach zero. The neural network filter method extracts the required compensation voltages from the speed component and the current polarity detection compensation method obtains the required compensation voltages by discriminating the current polarity. The combination of the two methods can more precisely compensate the dead time effect of the control system to improve the control performance. Furthermore, based on the relaxed method, the intelligent approach of stability criterion can be regulated appropriately and the artificial TMD was found to be effective in reducing cross-wind vibrations.

• 대순사상논총
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• 제23권
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• pp.153-192
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• 2014

This article's purpose is to overcome the inadequacy of deliberative democracy for communication on the basis of Haewonsangsaeng. The inadequacy of deliberative democracy for communication is presented as the following two. First, as deliberative democracy treats civic virtue as instrumental thing, deliberative democracy is still in moral solipsism. Second, as deliberative democracy doesn't consider 'the inequality of power' among diverse political positions, the project of deliberative democracy for communication ends up in the exposure of the inequality of power among diverse political positions. Sangsaeng in Haewonsangsaeng concerned with inter-relationship over individualism treats civic virtue as original motility. In this context, Sangsaeng in Haewonsangsaeng is the alternative notion to overcome the first inadequacy of deliberative democracy for communication. Haewon in Haewonsangsaengas is the condition for Sangsaeng. and Haewon's method is to exclude or to eliminate the structural frame of Sanggeuk meaning mutual conflict and antagonism. This article presents two structural frame of Sanggeuk. First, First structural obstacle as internal obstacle is suggested through analyzing pluralism on the basis of existential philosophy. The result of the analysis is the 'antagonism' between the hegemonical value and the peripheral value. Second structural obstacle as external obstacle is the extinction of public sphere caused by the growth of market and the expansion of bureaucracy.

• 대순사상논총
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• 제25_1집
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• pp.121-155
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• 2015

The purpose of this article is to study on the comparative relationship between mutual cooperation of the Dae-soon thought of Dae-soon jinrihoe and Shinnyo thought of Shinjo Ito. Dae-soon thought focuses on outspreading virtues and enlightenment teaching based on the saying of Jeong-san Sang Jae's Mutual cooperation without any grudge. According to the Buddha's nature thought of Shinjo Ito, 'Dharma kāya resident' is the source of touching upon buddhahood. The Shinyo-en is an outward manifestation of their deep resolve to help others by cultivating spiritual faculty and mind session. First, we can find the virtue action theory in the mutual cooperation of Dae-soon thought and the virtue nature theory in the Shinnyo thought of Shinjo Ito. From the perspective of comparative relationship, it was Jeong-san Sang Jae who laid foundation for the Posterior Grand Renewal. His idea is that the universe should be completed through the mutual communication between the earth and men following the Posterior Grand Renewal. It was Kyodoin-sama who laid the foundation for identifying the place Shinchoji was established. It was at the time that the power we call bakku-daiju as transversality and Shinnyo spiritual faculty were perfected through Shindoin-sama's passing. Second, based on Jeon-kyungn or Dae-soon Ji Chim, outspreading virtue is to awaken mutual cooperation without any grudge and the enlightenment teaching to practice according to mutual cooperation principle without any deceit toward one's own self. No deceit toward one's own self is to be sincere, to be respectful and to be faithful in Jeong-san Sang Jae. In the different context of Mahayana Buddhism, we can be aware that the immortal resident immortal of Dharma kāya is the source of permanent bliss in the Mahāyāna Mahāparinirvāṇa Sūtra' From the perspective of comparative relationship to pray toward Jeong-san Sang Jae and to participate in the Posterior Grand Renewal is to take part in Cheonji-Gongsa. It is a similar phenomena to be reflected suchness reality before the three personifications of buddhahood and the Shinnyo Stupa is the same meaning as meeting the ever present Buddha. Both of them, they focus to find religious altruism from real possibilities of mutual support. They argue that to dispense with altruism is to dispense with Sang Jae or Dharma for the divine transformation of human possibilities Third, Everybody possesses unique and wonderful abilities to be unified with Jeong-san Sang Jae. If we seek happiness by trying to get by without making much of an effort to take part in CheonjiGongsa, it will be difficult to attain the harmony and peace of mankind with outspreading virtues and enlightenment teaching. In the 'Mahāyāna Mahāparinirvāṇa Sūtra' tells us 'all sentient beings have Buddha nature' that could be the possibility to the fulfillment of buddhahood in the spiritual practice. From the comparative relationship, we can strive with open hearts and minds, in efforts that benefit others, and in ways we can work together to build a word of joy in which everyone can have an opportunity to cultivate spiritual faculty. This is based on mutually beneficial voluntary focused our principles into practice the spirit to build a mind session of Shinnyo as the civic clean precepts of 'Mahāyāna Mahāparinirvāṇa Sūtra'. Fourth, the disciples of Jeong-san Sang Jae are encouraged to acquire the Mutual cooperation manner of being considerate. It is important to accumulate virtue action by daily effort. It is the contrast to awaken virtue nature by daily practice. The Buddha's nature thought of Shinjo Ito is based on the thought of Mahāyāna Mahāparinirvāṇa Sūtra. It can be supported by the Shinnyo parents and the two Dojis to build a world of joy as the light dharma descending and the emphasis of Tathatā spiritual faculty. It's not that we can't do something we haven't attained a higher spiritual level. What counts is our continuos effort, act so we can cultivate our spiritual faculty through the way of mind session.

• 대순사상논총
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• 제32집
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• pp.77-108
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• 2019

본 연구는 대순진리회의 '포덕' 개념의 특징을 해명하는데 목적을 둔다. 대순진리회의 '포덕'이라는 용어는 동양 전통의 포덕이라는 용어와 중첩되면서, 그에 대한 이해에서 다소간의 오해를 야기한다. 다시 말해, 전통적 사유에 익숙한 일반인들에게 대순진리회의 '포덕', '덕' 개념은 유교적 덕 개념으로 이해하게 만드는 문제가 있어 보인다. 유교적 문화에 익숙한 대중들은 대순진리회의 포덕과 덕 개념을 도덕적 차원에서 이해하게 하거나, 유교적 개념을 대순진리회가 전용하고 있는 것으로 오해하게 만든다. 다른 한편 노자의 '덕' 개념과 대순진리회의 '포덕' 개념을 비교하더라도 비슷한 문제를 노정할 수 있다. 노자에서 '덕' 개념은 개별 존재자의 합목적성을 잘 발휘하도록 하는 것이라고 할 때, 이때의 덕은 상생과 상생의 조건을 만드는 것까지 포함한다. 노자의 덕이 상생의 의미를 갖는다면, 대순진리회의 '포덕' 개념이 상생이라는 궁극적 가치를 향해 귀결되는 점에서 유사 개념 혹은 유사 이해를 할 가능성이 있다. 우선 이러한 오해를 해소하기 위해, 전통 사상에서 덕 개념이 어떻게 탄생하고 어떤 의미였는지, 그것이 유교에서는 어떤 의미였는지, 노자에서는 어떻게 비판되며 새롭게 덕을 제시하는지를 정리할 필요가 있었다. 이러한 정리를 통해 전통 사상에서 덕은 주나라가 천제로부터 천명을 받아 국가를 소유하는 과정에서 행해지던 종교적 의례와 그 의례의 진행을 의미하다가, 공자에 의해 도덕적 의미의 덕목, 규범으로 전환되었음을 살폈다. 이러한 도덕적 덕목과 규범은 노자에 의해 생체권력으로 비판받고, 노자에 의해 개인의 합목적성에 따른 살림 혹은 살아냄의 의미를 갖는 것임을 살펴보았다. 이와 달리 대순진리회의 덕과 전통 사상의 덕은 전혀 다른 이론적 신학적 토대 위에 서있는 것임을 알 수 있었다. 대순진리회의 덕 개념은 강증산의 해원공사와 그 해원공사로부터 해소된 상극, 그 상극이 해소되어 상생이 이루어진 후천선경의 진리를 실천하고 구현하는 덕이다. 따라서 대순진리회의 포덕은 해원상생과 보은상생을 전제할 때만이 성립하는 개념이자, 포덕의 종교적 실천도 해원상생과 보은상생을 실천하는 것이었다. 이러한 종교적 실천에서 발생하는 하위의 덕목들도 전통 사상의 덕목들이 아니라. 대순진리회의 우주적 법리에서 도출된 충효예도임을 알게 한다. 대순진리회의 덕목들은 차별의 상극적 덕목이 아니라, 건곤이 새롭게 정립된 상태에서 그 우주적 법리에서 도출된 합덕(合德), 조화(調化), 상생(相生)을 내용으로 하는 윤리임을 알 수 있게 한다. 대순진리회의 '포덕' 개념은 대순진리회의 도인들에게 요구되는 신앙의 원리적 차원과 그 원리적 차원의 실천에서 전교와 수행에서 모두 요구되는 종교적 실천으로 이해할 수 있다. 다시 말해 동양 전통의 덕 개념이 아니라 상제님의 해원공사의 진리를 지상선경에서 구현해 가는 해원상생과 보은상생의 실천으로서 도인들에게 요구되는 종교적 진리인 것이다.

• 대순사상논총
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• 제24_2집
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.

• 한국산학기술학회논문지
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• 제16권12호
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• pp.8915-8926
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• 2015

본 연구는 유아교사의 인성과 개인변인에 따른 인성의 차이를 살펴보고, 유아교사의 인성 집단에 따른 유아 인성교육에 대한 인식, 실태를 알아보는 것이 목적이다. 이에 충청도 D시에 근무하고 있는 유아교사 194명을 대상으로 하였으며, 수집된 자료는 SPSS 21.0 program을 이용하여 분석하였다. 그 결과, 첫째, 유아교사의 인성은 경력과 연령에 따라 차이가 있었다. 둘째, 유아 인성교육에 대한 인식에서는 유아교사는 인성교육의 필요성과 중요성을 공감하고 있었으나 그에 따른 실천방법에 대한 부재가 장애요인이었다. 셋째, 인성이 높은 집단은 교사의 인간관계 덕목과 생명존중 및 인간애가 중요한 덕목이라고 인식하고 있었다. 넷째, 유아 인성교육에 대한 실태에서는 유아 인성교육의 목적을 인간존중으로 보았으며 바른 가치관이 교육의 내용으로 전 영역을 통한 지도를 해야 한다고 인식하였다. 다섯째, 인성이 낮은 집단의 교사는 직무수행이 교사의 덕목이며 유아는 예절이 필요한 덕목이라고 인식하고 있었다. 인성교육의 목적과 내용을 예절교육이라고 인식하고 있었으며 가정과의 연계를 통한 지도가 바람직하다고 인식하였다. 이에 유아에게 인성교육을 하기 위해서는 무엇보다 교사 자신 스스로 반성적 사고를 할 수 있는 기회가 필요하다.

• 한국콘텐츠학회논문지
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• 제17권1호
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• pp.12-24
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• 2017

본 연구의 목적은 전문대학 학생들을 대상으로 인성덕목에 대한 수업과 이와 연관된 영상 시청을 통해 인성교육을 실시하고 그 효과를 알아보는 것이었다. 본 교육프로그램은 J대학 간호학부 1학년에 재학 중인 남, 여학생 348명을 대상으로 2015년 8월 31일부터 12월 4일까지 "교육심리" 교과목 수업과 병행하여 이루어졌다. 본 연구는 비동등성 대조군 전 후 실험설계이다. 인성교육 프로그램을 실시하기 전 연구대상자 중 실험군과 대조군에게 KEDI 인성검사를 사전 측정하였다. 이후 인성덕목 교육프로그램을 실험군에게는 처치를 하고 대조군에게는 처치를 하지 않은 상태에서 실험군과 대조군에게 사후 반복 측정하여 그 결과를 비교하였다. 수집된 자료의 통계처리 및 분석은 SPSS WIN 22.0을 이용하였다. 인성덕목 교육프로그램 적용 후 가설검정은 공변량분석(ANCOVA)을 사용하였다. 연구결과 사전-사후 검사에서 인성 덕목 10개 항목(자기존중, 성실, 배려 소통, 책임, 예의, 자기조절, 정직 용기, 지혜, 정의, 시민성)에 대해 모두 유의한 차를 보였다. 결론적으로 덕목중심의 인성교육은 영상매체를 통해 다양한 상황에서의 공감을 불러일으키고 융합적인 교육과정 내에서 반복적인 학습이 이루어질 때 학생들 스스로가 덕목의 가치를 깨닫고 내면화하여 실천할 수 있는 동기와 의지를 갖는 결과를 낳는다.