• Proceedings of the Korean Institute of Navigation and Port Research Conference
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• 2022.11a
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• pp.325-326
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• 2022

2020년 AIS 자료와 해양용도구역 정보를 종합해 월별/해역별 주요 선박 통항로를 분석하고 우리나라 연안의 주요 선박 통항로 영역을 유효·비유효 구역으로 구분하여 향후 빅데이터 기반의 통합 항로 예측에 적용하는데 활용하고자 한다. 이 결과를 선박 해양사고정보, 해양에너지, 수산 등의 해양공간계획(MSP) 정보를 추가·분석할 예정이다. 나아가 국가어항을 중심으로 항만별 분석, 화물선·여객선·어선 중심의 선종별 분석 정보로 확대하여 빅데이터 기반의 항로 예측 기술의 입력자료로 활용할 예정이다.

• Annual Conference of KIPS
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• 2000.04a
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• pp.912-915
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• 2000

본 논문은 웹을 통한 학습활동(WBI)에서 초등학생들의 창의력 신장을 위한 시스템 구축 방안을 제시하였다. 제안된 시스템은 학습자 모듈과 관리자 모듈로 구성하였으며 창의력 신장을 위한 학습자 모듈은 유창성, 융통성, 독창성을 신장시킬 수 있는 학습활동을 수행하게 하며 관리자 모듈은 학습자의 학습활동을 지원하고 평가한다. 유창성 향상은 끝말잇기 놀이, 낱말 연상하기, 낱말가방, 용도 찾기, 융통성은 비유하기 놀이, 공통점 찾기, 만약에 놀이, 독창성은 만화 대사 넣기, 그림보고 이야기 꾸미기, 아이디어 공모 등의 학습방안이 제시되었다. 관리자 모듈은 학습자의 학습활동 결과를 열람하고 즉시 평가하여 피드백을 제공할 수 있으며, 학습자의 학습 효과를 극대화하기 위하여 학습 활동 내용을 수정할 수 있도록 하였다. 본 WBI 시스템은 창의력 신장 프로그램을 Web상에서 구현한 것으로 인터넷의 장점을 교육에 효과적으로 이용한 경우가 될 것으로 보인다.

• Transactions of the Korean Society of Mechanical Engineers B
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• v.26 no.8
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• pp.1095-1101
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• 2002

An experimental apparatus was prepared to investigate thermal and hydrodynamic characteristics of regenerator at cryogenic temperature under pulsating pressure condition. The regenerator was pressurized and depressurized by a compressor with various operating frequencies. Cold end of the regenerator was maintained around 100 K by means of a liquid nitrogen heat exchanger. Instantaneous gas temperature and mass flow rate were measured at both ends of the regenerator during the whole pressure cycle. Pulsating pressure drop across the regenerator was also measured to see if it could be predicted by a friction factor at steady flow condition. The operating frequency of pressure cycle was varied between 3 and 60 Hz, which are typical operating frequencies of Gifford-McMahon, pulse tube, and Stilting cryocoolers. First, the measured friction factor for typical wire screen mesh regenerator was nearly same as steady flow friction factor for maximum oscillating Reynolds number up to 100 at less than 9 Hz. For 60 Hz operations, however, the discrepancy between oscillating flow friction factor and steady flow one was noticeable if Reynolds number was higher than 50. Second, the ineffectiveness of regenerator was directly calculated from experimental data when the cold-end was maintained around 100 K and the warm-end around 293 K, which simulates an actual operating condition of cryogenic regenerator. Influence of the operating frequency on ineffectiveness was discussed at low frequency range.

• Proceedings of the Korea Water Resources Association Conference
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• 2007.05a
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• pp.1048-1052
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• 2007

그동안의 하천 유량자료는 주로 홍수방어를 목적으로 구축되어진 관계로 대부분 홍수기에만 의미있는 자료를 갖추고 있으며, 환경관리에 필요한 저갈수기 유량자료는 그 신뢰도가 매우 떨어지고 있다. 다행히 지난 2004년 하반기부터 4대강 물환경 연구소에서 직접 오염총량관리 단위유역 말단부에서 8일 간격으로 유량과 수질을 동시에 측정하기 시작하였고, 사업의 결과 건기 우기의 구별 없이 연중 일정한 간격으로 하천유황 및 수질의 변동여부를 확인하는 것이 가능하게 되었으나, 각 단위유역별 유황곡선을 작성할 목적으로 8일 간격 유량자료를 사용할 수 없다는 단점이 있다. 즉, 현재 관측 중인 8일 간격 유량자료만으로는 동시 관측이 진행 중인 수질항목과 유량 사이의 상관관계 정도를 파악한다거나, 어떤 방법으로든 수문모형을 구축한 후 이를 부분적으로 검정할 때 참고자료로 사용하는 정도로 그 용도가 한정될 수밖에 없는 실정이다. 이에 본 연구에서는 낙동강 오염총량관리 41개 단위유역 전체를 대상으로 관측된 8일 간격 유량자료를 이용하여 이를 1일 간격 유량자료로 확장을 시도하였다. 이를 위하여 기존의 TANK 모형에 하도추적기능을 추가한 보다 진보된 TANK 모형을 구성하였다. 낙동강 단위유역별 취수량과 방류량을 바탕으로 한 물수지 자료 또한 구비하여 모형에 고려되도록 하였다. 모형의 매개변수 추정을 위하여 국립환경과학원 낙동강물환경연구소에서 8일 간격으로 관측한 유량자료가 이용되었다. 분석결과 모의된 일유량이 실제 유량을 비교적 잘 재현하는 것으로 나타남에 따라 8일간격 유량관측자료의 일유량으로의 확장 가능성을 확인할 수 있었다. 구축된 모형은 적용에 앞서 10년 평균 저수량을 기준으로 1차 오염총량관리 기준유량과의 비교를 시도하였으며, 상류 댐 방류의 영향 및 물수지의 영향을 배제한 상태의 자연유량을 산정하여 이를 현재 유황과의 비교를 수행하였다. 현재유량과의 비교 결과 다목적 댐의 방류효과로 인한 유량 증가효과 및 대규모의 취수로 인한 유량 감소효과가 뚜렷하게 나타남을 알 수 있었다. 산정된 자연유량을 통하여 비유량을 산정한 결과 $5,000km^2$이하인 유역 면적의 경우 비유량 $0.0048m^3/s/km$를, $5,000km^2$이상인 경우에는 비유량 $0.0043m^3/s/km$를 적용하는 것이 바람직할 것으로 분석되었다. 여기에 유역의 물이용 및 상류의 댐 방류 효과가 고려되면 실제 유역의 저수량을 개략적으로 산정할 수 있을 것으로 기대된다.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.29 no.2
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• pp.52-62
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• 2011

By studying the classic poetry and prose with a theme of Plantain, I would like to study why Plantain has been planted in our traditional garden for a long time. Also, through this study, I want to find when Plantain was introduced to in our country. We use description study method for studying the classic poetry and prose with a theme of Plantain. As a result, we found a few things like below. First, the introduction of Plantain to our country traces back to unified Silla in the poetry of Choe Chi Won. Also, Plantain was planted and loved generally as a general garden plant in the middle of Goryeo through poetry and paintings. Second, the meaning of Plantain is like this. 1) It means development and enjoyment of arts of summer because the leaves of Plantain were used for drinking alcohol and writing and poetry instead of papers. 2) In Buddhism, Plantain was thought to awaken 'gong(空)', 'mua(無我)', and 'brevity' of lesson of Buddha by the special shape and the image of falling rain to the leaves. Also, it was used widely in Buddhist temples because of the story of 'Hye ga dan bi(慧可斷臂)'. 3) In Confucianism, it is the emblem of lesson 'a wise man tries to be strong and tries not to stop following to God'(自强不息). 4) The large leaf of Plantain is called 'bongmi(鳳尾)' thanks to the image of likeness with tails of Bongwhang(鳳凰). Third, design use of Plantain is like this. 1) The large leaf of Plantain was used for giving an image of freshness and brightness in the garden in summer. 2) Our ancestor thought 'the sound of falling rain to Plantain'(芭蕉雨聲) as a picturesque sound in summer. Also, Plantain was highly utilized because our ancestor thought Plantain is the best plant for implementing 'soundscape'. Thus, the most characteristic use of several design uses is 'acoustic use'. 3) Plantain was also planted in a indoor pot for viewing. 4) Plantain was used for making food and medicine in the palace and private house as a practical use. The limit of this study is that I mainly use the text translated into Korean of database of overall Korean classics. We hope the new things related to this study would be added up to this study by translating original texts into Korean more.

• Journal of the Korea Institute of Information and Communication Engineering
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• v.21 no.9
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• pp.1642-1648
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• 2017

Ultra-wideband antennas are desired for several applications including satellite communications, radars, remote sensing system, telescopes, and microwave imaging systems. There are many types of wideband antenna structures, but the tapered slot Vivaldi antenna is advantageous in terms of cost, weight, scan angle capabilities, end-fire radiation, and ease of feeding and system integration. In this paper, a modified antipodal Vivaldi antenna is presented. A novel AVA with H-shaped parasitic patches has the capacity to improve the radiation characteristics in the whole operation frequencies. A prototype of the modified antenna with RT/duroid 5880 substrate of a relative dielectric constant (${\epsilon}_r$) of 2.2, and a thickness of 31mil is fabricated and experimentally studied as well. It measures a ${\mid}S_{11}{\mid}$ of less than -10dB and gain of 9-12dBi over 7.8-52.5GHz which shows reasonable agreement with the simulated one.

• Journal of the Korean Institute of Landscape Architecture
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• v.41 no.6
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• pp.1-19
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• 2013

This study tries to review 'Sakuteiki(作庭記)', the Book of Garden Making, compiled at the end of the 11th Century during the Heian Period of Japan, from the East-Asian perspective. 'Sakuteiki' is a Garden Theory Book, the oldest in the world as well as in Asia, and it contains the traditional knowledge of Japanese ancient garden culture, which originated from the continent(Korea and China). Traditional knowledge related to East-Asian garden culture reviewed in this paper is "Fungsu Theory"(風水, Asian traditional ecology: Fengshui in Chinese; Fusui in Japanese), stemmed from the culture to seek sound and blessed places to live in. Viewed from modern landscape architecture, the Fungsu Theory corresponds to ecology(science). The Fungsu Theory was established around the Han Dynasty of China together with the Yinyangwuxing(陰陽五行) Theory and widely used for making human residences including gardens. It was transmitted to Japan via Korea as well as through direct transaction between Japan and China. This study reinterprets garden design principles represented in Sakuteiki, which were selected in 5 key words according to the Fungsu Theory. The 5 key words for the Fungsu Theory are "the place in harmony of four guardian gods(四神相應地)", "planting trees in the four cardinal directions", "flow of Chi(氣)", "curved line and asymmetry", and "mountain is the king, water is the people". Garden design principles of "the place in harmony of four guardian gods(四神相應地)" and "planting trees in the four cardinal directions" are corresponding to "Myeongdang-ron(明堂論, Theory of propitious site)". The place in harmony of four guardian gods mentioned in Sakuteiki is a landform surrounded by the flow of water to the east, the great path to the west, the pond to the south, and the hill to the north. And the Theory originated from Zhaijing(宅經, Classic of dwelling Sites) of China. According to this principle, the city was planned and as a miniature model, the residence of the aristocrat during the Heian period was made. At the residence the location of the garden surrounded by the four gods(the flow of water, the great path, the pond, and the hill) is the Myeongdang(明堂, the propitious site: Mingtang in Chinese; Meido in Japanese). Sakuteiki explains how to substitute for the four gods by planting trees in the four cardinal directions when they were not given by nature. This way of planting originated from Zhaijing(宅經) and also goes back to Qiminyaoshu (齊民要術), compiled in the 6th Century of China. In this way of planting, the number of trees suggested in Sakuteiki is related to Hetu(河圖) and Luoshu(洛書), which are iconography of Yi(易), the philosophy of change, in ancient China. Such way of planting corresponds to that of Yongdoseo(龍圖墅, the villa based on the principle of Hetu) presented in Sanrimgyeongje (山林經濟), an encyclopedia on agriculture and living in the 17th Century of Korea. And garden design principles of "the flow of Chi(氣)", "curved line and asymmetry" is connected to "Saenggi Theory(生氣論, Theory of vitality)". Sakuteiki explains the right flow of Chi(氣) through the proper flow and the reverse flow of the garden stream and also suggests the curved line of the garden stream, asymmetric arrangement of bridges and stones in the garden, and indented shape of pond edges, which are ways of accumulating Chi(氣) and therefore lead to "Saenggi Theory" of the Fungsu Theory. The last design principle, "mountain is the king, water is the people", is related to "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory. Sakuteiki explains the meaning of garden through a metaphor, which views mountain as king, water as the people, and stones as king's retainers. It compares the situation in which the king governs the people with the help of his retainers to the ecological phenomena in which mountain(earth) controls water with the help of stones. This principle befits "Hyeongguk Theory(形局論, Theory of form)" of the Fungsu Theory which explains landform on the analogy of social systems, people, animals and things. As above, major garden design principles represented in Sakuteiki can be interpreted in the context of the Fungsu Theory, the traditional knowledge system in East Asia. Therefore, we can find the significance of Sakuteiki in that the wisdom of ancient garden culture in East-Asia was integrated in it, although it described the knowhow of a specific garden style in a specific period of Japan.

• Korean Journal of Heritage: History & Science
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• v.47 no.1
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• pp.32-45
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• 2014

In this study, the characteristics of Mongsimjae in Namwon-si, Jeollabuk-do have been researched focusing on the writings engraved in huge stones and rocks of pavilion standing beside a lotus pond and its formative languages in the garden has been interpreted as follows. Name of pavilion(堂號) Mongsimjae(夢心齋) includes a classical scholar's spirit, refusing to serve two kings and homecoming after resignation from a government office(歸去來) of Songam(松菴) Park Moonsu(朴門壽), an ancestor who has brought to the Juksan(竹山) Park's family again. A pavilion standing beside a lotus pond(蓮塘) built in the reception garden is a gardening facility symbolizing 'Yeondang(蓮堂)' Park Dongsik(朴東式) who built Mongsimjae. The bamboo hill connected to the backyard seems to be relevant to 'Juksan', the family clan of Mongsimjae's owner and this kinds of intention can be found in the bamboos in the outer garden naturally led to inside the garden through the flower beds. The purpose for the western arrangement of the main building and gate contrary to the 'chukjwamihyaug'(丑坐未向; a direction toward to the south-southwest) of the prospect of Sarangchae(guesthouse) is interpreted to naturally attract people's eyes to the pavilion standing beside a lotus pond and to mitigate the sense of closure resulting from the huge stones located in the reception garden. Also the writing engraved in the three huge stones, 'Jonsimdae(存心臺)', implies that it is a place where was selected with heart by Juksan Park family who settled down in Homsil, Namwon after 'Haengchon(杏村) Park Jaryang(朴子良)' in Yiphyangjo(入鄕祖), Namwon and 'Jeongwa(靖窩)' is interpreted as a signature representing that it is the most comfortable house where Jeongwa Park Haechang(朴海昌: 1876~1933), the third owner of Mongsimjae, has lived. The pavilion standing beside a lotus pond of the 'Bangjibangdo(方池方島; square pond and square island)' type has no lotus for now and waterside cornerstones roughly piled with broken stones naturally mitigate the slope. There are two water inflows gathering rainwater in the reception garden other than the water inflow of valley and the upper-side water inflow was built using a high waterfall method. The middle island cut into a square was designed to use in two ways, as 'island' or 'steppingstone', according to the water level and the old name of the pavilion standing beside a lotus pond was revealed as 'Cheonundam(天雲潭)' from the engraved writing located in the side of the middle island. In addition, 'Imni(臨履)', engraved writing in the finishing stone of waterside by citing a line of 'Sigyeong(詩經)', implies 'Be a upright classical scholar who pays close attention to one's own behaviors' and 'Jeongchuk(渟?)' is interpreted as a message that desires the eternal staying of the Juksan Park family's wealth. Ultimately, the writings engraved in the huge stones and rocks of the pavilion standing beside a lotus pond are interpreted as a symbol language that wishes the heaven protects and maintains the wealth of the Juksan Park family who is the owner of Mongsimjae.