• Journal of Korean Medical classics
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• v.6
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• pp.54-69
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• 1993

• Proceedings of the Korean Institute of Surface Engineering Conference
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• 2016.11a
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• pp.108-108
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• 2016

마그네트론 스퍼터링은 박막의 증착에 널리 사용되는 기술로 음극의 설계가 핵심적이다. 영구 자석과 전자석을 겸용하는 경우도 있고 고주파 코일을 추가하여 2차 플라즈마 발생을 유도하여 공정의 유연성을 한층 높인 방법도 오랫동안 사용되어 왔다. 전자의 자기장 하에서의 운동은 Lorentz force를 적분하여 예측할 수 있으며 가장 중요한 전자 - 중성간의 충돌 과정인 탄성 충돌, 여기 충돌, 이온화 충돌을 고려하면 보다 실질적인 마그네트론 플라즈마의 거동을 이해하고 그 결과를 기반으로 자석 배치를 설계할 수 있다. PIC (particle-in-cell) code를 이용하면 플라즈마 내의 전자기장 효과를 상세히 검증해볼 수 있지만 계산 시간의 부담 때문에 고성능 병렬 컴퓨터를 사용하여야 한다. 그 이유는 하전입자(전자, 이온)의 공간적인 분포에 변화가 발생하면 전위가 영향을 받고 전자의 가속이 발생하는 쉬스(sheath)의 두께가 따라서 변화하기 때문이다. 여기서 계산 시간의 단축을 위한 가정, 즉, 쉬스의 두께가 일정하다는 사실을 적용하면 계산시간을 획기적으로 단축 시킬 수 있으며 병렬 계산의 효율성도 향상시킬 수 있다. 본 연구에서는 이와 같은 원리에 입각한 코드를 개발하고 평판 디스플레이용 사각형 음극에 대해서 적용했던 경험을 바탕으로 원형의 스캔형 마그네트론 음극 구조의 이해와 설계에 적용하고자 코드를 개발하였다.

• (The)Study of the Eastern Classic
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• no.54
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• pp.125-153
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• 2014

이 글은 다산 정약용의 "중용자잠"과 "중용강의"를 주자의 "중용장구" 및 "중용혹문"과 비교 고찰함으로써, 다산의 "중용"의 해석에 나타난 경학적 특징을 드러내는 것을 목적으로 한다. 다산의 "중용"해석을 살펴보려는 우리는 우선 "중용"에 대한 다산의 분장절(分章節), 그리고 "중용"이란 책의 성격을 규정하는 데에서 출발하였다. 주자는 "중용"을 이학(理學)의 관점에서 이해하였지만, 다산은 천명(天命)으로 일관된 책으로 규정하면서 '소사상제지학(昭事上帝之學)'으로 규정하고 있다. II장에서는 '중용(中庸)'을 어떻게 규정하고 있는지를 살펴보았다. 주자는 '중(中)'을 불편불의무과불급지명(不偏不倚無過不及之名)으로 규정하고, 용(庸)은 평상(平常)이라고 정의했다. 이에 대해 다산은 중용(中庸)의 연원에 천착하면서, 중(中)에 대한 주자의 정의는 수용하지만, 용(庸)에 대한 해석에는 반대의 입장을 표명하면서 용(庸)이란 경상(經常) 혹은 항상(恒常)으로 해석해야 한다고 주장한다. III장에서는 주자와 다산의 "중용" 해석에서 가장 큰 대비 점을 이루는 구절을 살펴보았다. 그것은 곧 수장(首章)의 구절에서 "군자(君子) 계신호기소불도(戒愼乎其所不睹) 공구호기소불문(恐懼乎其所不聞)"에서 '불도불문(不睹不聞)', "막견호은(莫見乎隱) 막현호미(幕顯乎微)"에서 '은미(隱微)와 신독(愼獨), 그리고 "희노애락지미발(喜怒哀樂之未發) 위지중(謂之中) 발이개중절(發而皆中節) 위지화(謂之和)"에서 '미발(未發)'이라는 구절을 어떻게 해석할 것인가와 연관된다. 여기서 주자는 이학(理學)의 관점에 입각한 해석을 제시했으며, 다산은 상제학(上帝學)의 관점에서 실천지향적 해석을 제시함을 고찰하였다. 주자는 성정(性情)의 체용론의 관점에서 이 구절을 해석했지만, 다산은 모두 상제(上帝)의 조임(照臨)을 자각한 신독군자의 계신공구(戒愼恐懼)로 해석함을 살펴보았다.

• (The)Study of the Eastern Classic
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• no.32
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• pp.215-244
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• 2008

This article's aim is to criticise ontological physicallism, supervenience, and eliminativism on theory of mind-body relation, and to present Confucian theory of mind-body relation as an alternative. Confucianism on theory of mind-body relation. Ontological physicallism reduce 'the psycho' to 'the physical'. Therefore, Physicallism as theory of mind-body relation reduce mind to physical body. Mind-Body supervenience theory insists property co-variation and dependency of mind-body. Eliminative materialism is to eliminate 'the psycho'. But confucianists believe in reality of the human mind-heart & it's nature. Confucianism is to establish the mina-heart & it's nature as real. Confucianism can be an alternative of physicallism, supervenience, and eliminativism on theory of mind-body relation. And Confucian's opinion differs from theory of the substance and phenomenalism.

• The Journal of Korean Philosophical History
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• no.23
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• pp.317-347
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• 2008

Huang Gan(1152 - 1220, pen-name Mian-zhai) was a famous scholar of Zhu-zi xue in the Southern Song period. Zhu-zi xue was also called Daoxue(道學), because it was based on the Cheng-Zhu xue(程朱學) and had very severe idea of Daotong(道統). Therefore, Zhu-zi xue emphasized practical movements of spreading Confucianism. The view of the Daotong(道統) developed in two aspects: protection of Confucianism and exclusion of Daoism Buddhism. Zhu Xi completed the idea of Daotong(道統), and his disciples, especially Huang Gan, continued his efforts. Zhu Xi's disciples searched the ultimate teaching of Confucianism through studying Four-books(四書). In due of their effort, Zhu-zi xue played a reading role in those academic fields. Huang Gan look upon himself as the successor to Zhu-zi xue. He expounded and missionized Zhu Xi's philosophical thought. In his later years, he accepted many students and passed the Zhu Xi's thought on to his students. He fostered "Jin-hua school(金華學派)"-He Ji(何基), the representative of this school. There is the relation of thought on the theory of knowledge and learning centering around Daotong between Huang Gan and Jin-hua school(金華學派). Especially, the most schools leading the academic society of Yuan period founded their thought on Huang Gan's. And it explained Huang Gan's historical influence and contributions to the Zhu-zi xue in the Yuan period.

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.15-26
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• 2005

1. Objectives The pesent study purposed to examine Dongmu Lee Je-Ma's Sasang philosophy from the viewpoint of Che-Yong relation and to understand the effect of Che-Yong relation on Dongmu philosophy. 2. Methods First, we briefly compared the concept of Che-Yong relation in Jeongju philosophy, which has a dualistic philosophical structure, with the concept of Han Suk-Ji's harmonious Che-Yong relation, which has a monistic philosophical struaure and, based on rhe result, analyzed the characteristics of rhe concept of Che-Yong in Dongmu philosophy focused on Seongmyeong rheory, Sadan rheory and Hwakchung theory in ${\ulcorner}$Dongyi Suse Bowon${\lrcorner}$. 3 Results and Conclusions Jeongju philosophy is different from Dongmu philosophy in irs philosophical struaure characterized by Che-Yong relation, and the concept of Che-Yong in Dongmu philosophy forms the characteristics of Han Suk-ji's monistic harmonious Ole- Y ong relation. This produces results as follows. (1) Form a universal view of human beings centering of man's autonomous will and possibility. (2) Have a philosophical structure understood nor as a partial thought but as a total thought. (3) Assert that man has a good nature fundamentally and is obliged to practice goodness. (4) Assume that all human beings are equal. (5) It is assumed that the structural characteristics of harmonious Che-Yong relation in Dongmu philosophy can be the ground of definition of Silhak (practical science) in Oriental philosophy. It can be said that the realities of the universe and human beings can be discussed in philosophical structure with the logic of harmonious Che-Yong relation based on the unity of time and space. The philosophical logic based on the tealities can be defined as Silhak.

• Hwankyungkyoyuk
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• v.13 no.1
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• pp.96-110
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• 2000

There are some considerations that must take into account in environmental education in the aspect of the difference of value clarification between ecological and economic viewpoint on environment. Although we have a tendency to think that the differences are unavoidable because we are on the economy-oriented life, we should realize that such emphasis to economics comes from the differences between ecological and economic view point on environment. We have lived and thought on the basis of Economic view point, especially, environmental policies are established on the basis of economic efficiency. But this tendency has become great obstacles to environmental ethics education because it dilutes the reason of natural preservation and removes the fundamental reasons why the nature should be preserved. Therefore it is very difficult to balance the value clarification between economic and ecological viewpoint in actual life. Furthermore, environmental problems can not be solved only through economic approach, because of their limits to belief solving from providing incentives. It is very important to make people have a way of thinking which economic activities and debates can be made on the ecological resources. Therefore we can compare this relation to CHAE-YONG founded on Buddism and Chinese philosophy. CHAE means essence of every reaction in the cosmos, and YONG means the reaction itself. CHAE is regarded to ecological resources, and YONG is thought to every-day economic activities. YONG is not able to existwithout CHAE. If economic activities can be done on the basic limit of ecological resources, we can build suitable environment to living condition. We call this appropriate environment as SANG. In other words, the connection of CHAE-YONG-SANG means ecological resources - economic activities - sustainable environment. It is realized that the relations between economics and ecology should be equalized for the balanced environmental ethics education. This study tries to get out of unbalanced relations between economics and ecology from the persepectives of CHAE-YONG-SANG and it was done to suggest an alternative environmental ethics education program

• The Journal of Korean Philosophical History
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• no.25
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• pp.197-222
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• 2009

In this treatise, the researcher closely examined the I-Xue(易學) compiled and edited by YulGok(栗谷) with a focus on the concept, namely Communication(疏通). I-Xue(易學) compiled by YulGok(栗谷) adopted the discourses of I-Xue(易學) or changes in the Song Dynasty of ancient China, and engrafted his own logics, dubbed Liqizhimiao(理氣之妙), thereunto. In YulGok(栗谷)'s I-Xue(易學), Liqizhimiao(理氣之妙) expresses a state of exchanging information and Communication(疏通), and, at this time, Communication(疏通) encompasses not only the meaning of communication between two heterogeneous factors but also the broader meaning of Communication(疏通) that embrace the Communication(疏通) between heaven and human beings. In his theories in relation to Tiyongyiyuan(體用一源) and Heluoxiangshulun(河洛象數論), YulGok(栗谷) also applied the logic of Communication(疏通). Although YulGok(栗谷) admits the general theory that substance and function have the same source, which understands principle and phenomenon as two forms of existence, he tried to place emphasis more on the aspect of Communication(疏通) by interpreting Li(理) and Xiang(象) in terms of the issues concerned with Li(理) and Jian(踐). In his theory concerned with Magic Squares and Circles, Images and Numbers, such a standpoint is being applied likewise. By emphasizing the fact that Hetu("河圖") may turn out to be Luoshu("洛書"), and vice versa, YulGok(栗谷) stressed that there are communicative relations that are required in order to communicate ideas to one another. In YulGok(栗谷)'s I-Xue(易學), the logic of Communication(疏通) is culminated with the discourse of Tianrenjiaoyu(天人交與). YulGok(栗谷), in his book Ishuce(易數策), uses such expression as Tianrenjiaoyuzhimiao(天人交與之?), and, at this time, he used this expression bearing Liqizhimiao(理氣之妙) in mind. The reason for using the expression, such as Jiaoyu(交與), in lieu of Heyi(合一) is that YulGok(栗谷) tried to emphasize such relations as that heaven and humans are required for interrelated relationship. Tianrenjiaoyu(天人交與) is an expression to indicate the close relationship between heaven and human beings, meanwhile, however, YulGok(栗谷) puts more emphasis on human efforts than those that of heaven. The reason for introducing human as the subjective figure in the Tianrenjiaoyu(天人交與) is that YulGok(栗谷) tried to stress practical efforts of humans.

• Proceedings of the Korean Institute of Surface Engineering Conference
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• 2017.05a
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• pp.71-71
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• 2017

플라즈마를 이용하는 건식 식각 또는 박막 증착 장비(PECVD)의 경우 웨이퍼에 rf bias를 인가하여 이온의 에너지와 입사각을 조절한다. 종래에는 웨이퍼의 가장 자리 3 mm영역을 공정 대상에서 제외하는 exclusion area로 지정하였으나 점차 공정 기술의 발달로 2 mm 이내로 감소하고 있다. 따라서 웨이퍼의 가장 자리에서 발생하는 전기장의 방향 및 크기 변화를 조절할 수 있는 기술의 개발이 필요하게 되었으며 그중 핵심적인 부품이 Si 또는 SiC로 제작되는 edge ring이다. Focus ring이라고도 불리는 이 부품은 웨이퍼 상에서 반경 방향으로 흐르는 가스의 유속이 가장 자리에 근접하면 빨라지는 현상과 이에 의해 식각/증착 화학 반응 속도가 증가하는 문제를 완화하기 위한 것과 적절한 전기 전도도를 부여함으로써 가장 자리의 전기장 분포를 최적화 할 수 있는 새로운 설계 변수로 활용할 수 있다. 스퍼터링의 경우에도 웨이퍼 중앙과 주변 부는 마그네트론 음극의 회전 링과의 입체각이 차이가 나므로 가장 자리의 경우 트렌치나 홀의 내측이 외측에 비해서 증착막의 두께가 얇아지는 문제가 있으며 건식 식각의 경우 홀의 형상이 수직에서 벗어나는 경향이 발생할 수 있다. 또한 사용 시간에 비례해서 edge ring의 형상이 변화하는데 상대적으로 고가품이어서 교체 주기를 설정하는 보다 합리적 기준이 필요하다. 본 연구에서는 전산 유체 역학 모델을 사용하는 ESI사의 CFD-ACE+를 활용하여 edge ring의 형상과 재질이 갖는 영향을 전산 모사하기 위한 기초 작업을 그림 1과 같이 진행하였다. 2D-CCP model에 Ar 가스를 가정하고 비유 전율 10내외 전도도 $0.1/Ohm{\cdot}m$정도의 재질에 대한 용량성 결합 플라즈마에 대해서 계산을 하고 이 때 기판에 인가되는 고주파 전력에 의한 이온의 입사 에너지 분포 및 각도 분포를 Monte Carlo 방법으로 처리하여 계산하였다.

• The Journal of Korean Philosophical History
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• no.41
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• pp.185-222
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• 2014

Nog-Moon Yim Seong-Joo(녹문 임성주) is a philosopher of late Choseon Dynasty of the 18th Century. He concluded that the debates between the school of Ho and that of Rack originated from the seclusion of Li(理) and Ki(氣), and theorized the new Li and Ki theory according to his own perspective. The prime point of Nog-Moon's Philosophy is said to be Li-Ki dongshil(理氣同實), Mind and Nature ilchi(心性一致) ; he proves his prime potints based on his pure and clean Ki substance. Thus Li-Ki is reduced to monism from dualism, and Mind-Nature(心 性) is reduced to mind. Since the basis of the existence of Mind is Ki(氣), Nog-moon's theory of Substance is concluded to be Ki-monism. Nog-Moon presents his great philosophy of Ki monism suggested by Jeong Myeong-Do's monistic methodology; he explains the universality of Substance and the diversity of Phenomenon with the logical structure of ilwonbunsu(一原分殊). The characteristics of Nog-Moon's philosophy is that ilwon(一原) and bunsu(分殊) are bonnyeon(本然) identical, which means Substance and Function(體用) are identical, or bonmalilchi(本末一致). It means Mind and Nature are bonnyeon(本然) identical, Ki and Mind and Nature are identical. With the expression of seongrihak (性理學) Gijil(氣質) is not different from bonnyeon(本然). Therefore 1 define the philosophy of Nog-Moon had been built on the context of a sage.