• 우유
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• s.30 fall
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• pp.22-23
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• 1987

• Korea Petroleum Association Journal
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• no.2 s.108
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• pp.76-79
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• 1990

• 해운
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• s.95
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• pp.17-25
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• 2012

세계경제 둔화에도 국제유가가 상승세로 전환되었다. 국제유가는 2012년 1/4분기에 이란 사태로 인해 급등했다가 2012년 2/4분기에는 유로존 위기 등으로 급락했던 국제유가가 하반기에 들어 상승세로 전환되었다. 그러나 세계경제의 부진이 지속되면서 실물수요 측면의 유가 상승압력은 낮은 수준을 유지한다. IMF 등 주요 기관은 유로존 위기 등으로 세계경제의 회복세가 약화되자 2012년과 2013년 세계경제의 성장률을 하향 조정했다. 특히, 금융위기 발생 이후 세계경제의 버팀목이 되던 신흥국 경제의 성장 둔화가 본격화 되면서 석유 등 실물 수요도 둔화되었다. 2012년 3/4분기 중국의 성장률은 7.4%로 7분기 연속 하락했으며, IMF와 Global Insight는 2012년 중구그이 경제성장률을 각각 7.8%, 7.4%로 전망했다. 다음은 삼성경제연구소가 발표한 "2013 국제유가의 향방"의 주요 내용을 요약 정리한 것이다.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.4-15
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• 2012

Sam-Tai-Ji has been used as one of the korean traditional symbol patterns including the emblem of the Seoul olympic. Despite Sam-Tai-Ji included in 태극(Tai-Ji:太極), it has been interpreted widely as Sam-jae(三才)theory called Tian(天), Di(地) and Ren(人), or Tian, Di and Ren harmony thought(天地人 調和思想) by some religion groups and some intelligent people without exact philosophical poofs. For this reason, this research on Tai-Ji(太極) pattern follows. Although Joseon dynasty selecting Confucianism as a ruling principle, it accepted Buddhism, Taoism and Shamanism by applying them to royal tombs not officially but privately. For example, If Confucianism has to be expressed in the public places, Er-Tai-Ji(二太極) pattern having an expressing type of Li-Ben-Lun(理本論) was employed, in the private places like royal tomb construction, Er-Tai-Ji(二太極) pattern having an expressing type of Qi-Ben-Lun(氣本論) was employed. To figure out clear identification of Sam-Tai-Ji(三太極) and Er-Tai-Ji(二太極), this research was conducted to study on the change process of Tai-Ji(太極). It has been considered that Tai-Ji(太極) pattern has something to do with universe in these countries such as Korea, China and Japan. In Tai-Ji(太極) pattern, Sam-Tai-Ji had been used more widely than Er-Tai-Ji(二太極) untill the Han Dang dynasty. The meaning is also indicated as Yin-Yang-Te(陰陽德) in the books like "Hanseo(漢書)" "Yulryeokji(律曆志)". But, in the chinese history, there was a change of the pattern into white spot Er-Tai-Ji(二太極) in "KoTaiJiDo(古太極圖)". It had been interpreted as "Yin-Yang and vitality(陰陽生氣)." since Song Dynasty when Confucianism settled down. In this process, unlike Wu-Ji(無極), Li(理) means immateriality. So Yin-Yang(陰陽) and Li(理) were expressed with the form of Er-Tai-Ji(二太極). Therefore, Sam-Tai-Ji(三太極) is the pattern that stands for Yin-Yang-Te(陰陽德). It means that Yin-Yang(陰陽) gives a life to all the living things, grows them along with Te(德). It developed and flourished in Taoism and Buddhism accepting spirit existence. It is the universe view that Qi(氣) is an entity.

• Proceedings of the KAIS Fall Conference
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• 2009.05a
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• pp.848-850
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• 2009

화석에너지 고갈로 인한 유가 상승으로 폐기물 에너지화가 이슈화 되고 있다. 폐기물 고형 연료 RDF는 에너지 문제를 해결하기위한 대안 중 하나로 수송성, 저장성, 연소안정성이 우수하나 환경오염 물질의 발생이 문제가 된다. 이러한 오염물질을 처리하기 위한 배가스 오염 물질처리를 위한 plant 설비 비용과 시간이 많이 투자된다. Aspen plus는 mass energy balance와 화학적평형, 열역학을 이용하여 공정 모사를 할 수 있는 프로그램으로 검증되었다. RDF의 삼성분, 원소분석, 발열량을 입력을 통해 HCl, SOx, NOx, CO의 배출량을 예측하고 이에 맞는 SNCR, SDA 등과 같은 반응기를 적용 하므로써 다양한 배가스 처리를 모사 할 수 있다. NOx를 제어하기위에 urea주입과 SOx와 HCl을 제거하기 위한 CaO를 주입을 모사 하므로써 실제 운영 적용 전 단계에 역할로 유용한 도구로 판단된다.

• (The) Research of the performance art and culture
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• no.18
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• pp.513-557
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• 2009

The procession depicted in Goguryeo's ancient tomb mural consists of guards, honor guards, music band, and performing artists. Since this coincides with the royal processions of Goryeo and Joseon Dynasties, the relationship of its impact can be examined. The performing arts appearing in such street procession were mostly sanakbaekhui. During the Goryeo Dynasty, the king visited Bongeunsa templ when the lotus lantern festival was celebrated. At such time, on the left and right sides of the road travelled by the king were installed mountains made of lanterns and trees made of lanterns. The procession was quite large in scale and was accompanied by colorful music and performances. In the narye ceremony of the Goryeo Dynasty, as in China, street procession and performing arts took place. The jisinbarbgi performed by a peasant band in early January is a custom of narye. A new character appears in the royal narye during the first half of the Joseon period. Therefore the features of narye transforming according to the changes of the times can be examined. In the Joseon Dynasty's procession of a king returning to the palace, the royal band in front and behind the carriage of the king played marching music, and led by a sanbung this street procession headed toward the palace. Various performances also took place during this time. The samilyuga and munhuiyeon were festivals of the yangban class(nobility). Those who passed the state examination hired musicians and performers and paraded around town in Seoul for three days to celebrate the auspicious outcome for their family and to show off their family's power. In the Joseon's dongje and eupchijeui ceremonies, street processions were carried out with a shrine deity image or symbolic flag at the head. The dongje in a Korean village, combined with jisinbarbgi, incorporated a procession with the flags ymbolizing the guardian deity of the village at the head, and this went from house to house. The procession of suyeongyaru had the publicity impact of a mask play performance, and by creating a sense of unity among the participants, heightened the celebratory atmosphere. At the core of the bukcheonggun toseongri gwanweonnori was as treet procession imitating the traveling of high government officials. The toseong gwanweonnori has the folk religion function of praying for safe human living and abundance of grains for the village, the entertainment function of having fun and joy through street processions and various performances, and the social function of creating unity and harmony among the residents. In all the aforementioned events, the street procession had a large role in creating a celebratory atmosphere, and the performance of traditional performing arts in the middle of the procession or after the procession enabled the participants to feel united. The participants of the street procession felt cultural pride and self-confidence through the various events and they were able to have the opportunity to show off and proudly display their abilities.

• (The)Study of the Eastern Classic
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• no.54
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• pp.387-416
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• 2014

This article explored the duplicity relation between the Daxue/Zhongyong of Confucianism and the Yonghobigyeol of Taoism, which was advocated by Bongwoo Gwon Tae-hoon, who was a Confucian scholar and the progenitor of Sundoism. The view of Bongwoo Gwon Tae-hoon was that the Confucian scriptures that contain the mind control method handed down from Confucius are Daxue, Zhongyong and Zhouyixicichuan (周易繫辭傳). His another view was that Zhuzi (朱子) intentionally did not expose the original object of Confucian mind control method in the interpretation of Sangangling (三綱領) of Daxuezhangju (大學章句) annotated by him, since he was invoked by the contemporary logic of Sung Period (宋代). Bongwoo Gwon Tae-hoon added a new annotation on Daxue Sangangling and tried to disclose the original object of Confucian mind control method through new interpretation by explaining the implied meaning of character '中' (zhong) of Zhongyong Yunzhijuezhong (允執厥中) by way of Iljungron (一中論). In addition to this new interpretation, Bongwoo Gwon Tae-hoon took the Yuanxiangfa (原象法), which Confucius compiled as the extract of Yijing (易經) from Zhouyixicichuan (周易繫辭傳), as the core of Confucian metaphysical philosophy study. He suggested Yuanxiangfa as a methodology to reach the ultimate target of study together with the Yonghobigyeol of Taoism and paid attention to the close relationship between the two. Bongwoo Gwon Tae-hoon verified the original object of Daxue by new interpretation on Daxue Sangangling, left an analytical thought on the consistency among Daxue, Zhongyong and Xicichuan (繫辭傳) and the study method of Igyohabil (異敎合一), where he integrated the principle of Taoism and Confucianism. Bongwoo Gwon Tae-hoon left a new topic to Korean world of thought, which is as important as the Seondanhosuron (禪丹互修論) of Cheonghaja Gwon Geuk-jung (靑霞子 權克中) in Joseon Period.

• Korean Journal of Heritage: History & Science
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• v.52 no.1
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• pp.170-189
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• 2019

Sochi Heo Ryun (小癡 許鍊, 1808-1893) was a literary artist of Chinese paintings of the Southern School during the late Joseon dynasty and the founder of paintings in the literary artist's style of Jindo County in South Jeolla Province. He was also a professional literary artist who acquired both learning and painting techniques under Choui (a Zen priest) and Kim Jeong-hee's teachings. Heo Ryun's landscape paintings were influenced by Kim Jung -hee. However, his ink orchid paintings, which he began producing in his later years, were not related to the 'Ink Orchid Paintings of Chusa (秋史蘭)'. His ink orchid paintings as a whole drew attention as he followed the old methods but still used rough brush strokes . Ordinary orchids were drawn based on Confucian content. However, his Jebal (題跋) and seal (印章) contain not only Confucian characters but also Taoist and Buddhist meanings. Therefore, it is possible to guess his direction of life and his private world of suffering. Ryun's ink orchid paintings reflected a variety of philosophies and aesthetic sensibilities. He went through a process of stylistic change over time and formed an 'Ink Orchid Painted Thought' in later life. The main characteristic of Sochi's ink orchid paintings is that he formed his own special methods for orchid paintings by mimicking the Manuals of Paintings. He drew orchids with his fingers in the beginning. Then, Jeongseop, Lee Ha-eung, Cho Hee-ryong, and others developed an organic relationship with the painting style of ink orchid paintings. Then in later years, orchid paintings reached the point of 'Picture Painted Thought (寫意畵)'. The above consideration shows that ink orchid paintings, which he produced until the end of his life, were the beginning of his mental vision and will to realize the image of a literal artist.

• Journal of the Korea Convergence Society
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• v.11 no.11
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• pp.135-145
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• 2020

In the era of the fourth industrial revolution, design has developed into a fusion of diversified culture and media. The integration of traditional culture and brand design concepts has become a hot research topic. Chinese Zen thought integrates the thoughts of Laozi and Zhuangzi, and takes" Wu Xiang as the appearance, Wu Nian as the foundation, Wu Zhu as the purpose" as the main purpose to construct a unique Zen thought system that integrates Taoism, Confucian philosophy and aesthetics. From this point of view, the MUJI design that combines Chinese Zen thought and design has attracted much attention. As a traditional culture, how is Chinese Zen Thought reflected in the design of MUJI? Starting from the awareness of this question, this study takes the daily necessities of MUJI as an example to investigate the design features of MUJI that reflect Chinese Zen thought. The conclusion shows that the design features of MUJI with Chinese Zen thoughts are showed in four ways-minimalist style, unitary color, ecological material, and humanized experience.

• Microbiology and Biotechnology Letters
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• v.20 no.4
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• pp.477-482
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• 1992

A bacterial strain Acinetobacter calcoaceticus was examined for its ability to degrade fats, oils and hydrocarbons, and tested for the possibility of application in wastewater treatment. All fats and oils tested were degraded by the strain. About 60% of hexadecane, 26% of fish oiL and 40-54% of vegetable oils were consumed respectively in shaking-flask culture. Saturated fatty acid compositions were about 55% in fish oil and 6-12% in vegetable oils. Increases in cell mass were accompanied with decreases in the concentrations of carbon sources. When jar fermentor in place of shaking-flask was used as a culturing vessel. above 80% of all carbon sources was consumed and yield of cell mass was improved to nearly 1.00. Synthetic wastewaters containing 3% of fat, oil, or hydrocarbon as a sale ca,bon source were treated sequentially with A. calcoaceticus first and then exposed to activated sludge. The concentrations of carbon sources were decreased below 0.06% through the process, and the concentrations of suspended solids were lower than 53 mglml. The data imply the potential use of A. calcoaceticus in wastewater treatment.