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단락지연제어 및 아크재성검출제어에 의한 CO2 인버터 아크 용접기의 용접성능향상에 관한 연구
고재석,김길남,채영민,이승요,이명언,최규하 전력전자학회 2002 전력전자학회 논문지 Vol.7 No.3
In PWM inverters used in traction motor drive systems, the switching frequency is restricted by their large power capacity and thus the electromagnetic acoustic noise is generated. To reduce such an audible noise, the new MRSF-PWM(Modified Random Switching Frequency PWM) method is proposed. In the proposed MRSF- -PWM method, both triangular wave and sawtooth wave are used together as carrier waves for harmonic diffusion and reference wave is generated by injecting 3rd harmonic into the sine wave to expand the linear control region of output voltages. To verify the validity of the proposed MRSF-PWM method, computer simulations are carried out. And the results show that the MRSF-PWM method is more excellent than other RPWM methods in the aspects of both linearity and harmonic diffusion and more effective than SPWM (Sinusoidal PWM) method for the reduction of an audible noise. 견인전동기 구동시스템에 사용되는 PWM 인버터는 전력용량이 크기 때문에 스위칭주파수가 제한되며, 따라서 전자기적 가청소음이 발생한다. 이러한 가청소음을 줄이기 위하여 새로운 MRSF-PWM 방식을 제안한다. 제안한 MRSF-PWM 방식에서는 고조파를 확산시키기 위해 삼각파와 톱니파를 함께 운송파로 사용하며, 출력전압의 선형제어범위를 넓히기 위해 정현파에 3차 고조파를 주입한 파형을 기준파로 사용한다. MRSF-PWM 방식의 타당성을 검증하기 위하여 컴퓨터 시뮬레이션을 수행하였다. 그 결과, MRSF-PWM 방식이 선형성 및 고조파 확산면에서 다른 RPWM 방식보다 우수하며 가청소음 저감면에서 SPWM 방식보다 효과적임을 확인하였다.
퇴계의 도덕 감정과 의지에 대한 고찰 - 四端七情과 人心道心의 의미 분석을 중심으로 -
고재석 한국동양철학회 2019 동양철학 Vol.0 No.52
This study aims to provide the foundation of the self-discipline method by considering the theory of Siduanqiqing(四端七情) and Renxindaoxin(人心道心), which are related to the theory of moral emotion and moral will of Toegye. Siduanqiqing is a discussion of the moral emotion(情) in which the human nature naturally expresses(性發). Toegye(退溪), through his argument with Gobong(高峯), regarded the a situational Qiqing(七情) as a Hunyan(渾言) and Fenyan(分言) his viewpoint on moral emotions. Renxindaoxin is a discussion of the moral will(意) that the mind consciously makes the effort(心發). Toegye criticized the point of view that defined the Renxindaoxin as Ti(體) and Yong(用) in the process of correspondence with disciples, and expressed his viewpoint on moral will from the Fenyan(分言) and Heyan(合言). The dual theoretical structure of Siduanqiqing and Renxindaoxin is meaningful in that it actually secures the ideal of Li(理), the main source of human moral emotions and moral will. The theory of the Fenyan emphasizes that there is the Li in the source of the emotion and will, and the theory of Heyan seems to be to say that the manifestation of emotion and the effort of will are related to the presiding and manifestation of the Li. 이 글은 퇴계의 도덕 감정과 도덕 의지에 대한 이론으로 대표되는 사단칠정과 인심도심에 대한 논리와 함의를 고찰하여 성학실현의 이론토대를 제공하는데 목적이 있다. 사단칠정은 본성이 자연스럽게 발현(性發)하는 도덕 감정(情)의 구조와 특성에 대한 논의이다. 퇴계는 고봉과의 논쟁을 통해 칠정 가운데 중절한 감정을 사단으로 간주하여 分言과 渾言의 입장에서 도덕 감정에 대한 자신의 관점을 주장하였다. 인심도심은 마음이 의식적으로 노력(心發)하는 도덕 의지(意)의 구조와 특성에 대한 논의이다. 퇴계는 문인들과 서신 교류 과정에서, 도심과 인심을 體와 用으로 규정한 관점이나, 수양공부와 무관한 이발의 마음으로만 간주한 주장을 비판하고, 分言과 合言의 입장에서 도덕 의지에 대한 자신의 관점을 피력하였다. 사단칠정과 인심도심에 대한 이중적인 이론구조는 인간 도덕 감정과 도덕의지의 본원인 理에 대한 경외인 尊理의 이상을 실질적으로 확보하는데 의의가 있다. 分言의 이론은 감정과 의지의 발생 근원에 理가 있음을 강조한 것이고, 合言의 이론은 감정의 현현과 의지의 노력이 理의 주재와 발현에 관련되어 있음을 말하기 위한 것으로 보인다.
고재석 국어국문학회 2004 국어국문학 Vol.- No.138
Recently people are raising their voices over the examination and settlement of the past. However, pro-Japanese is a heartbreaking issue for all of us, that cannot be disputed simply based on results or motives. Evaluation of literary works and writers during the period of Japanese imperialism must be made comprehensively in the other-centered study. Nevertheless, it seems that Han Yong-Un's literature and life are framed to be a cultural form necessary for maintaining our historical identity out of obsession to the settlement of the past. This article is my secondary study to inquire into the question. Han Yong-Un is mainly concerned with liberation. This is evidenced by his daughter's memory. She said "my father was a politician". and Lee Neung-hwa evaluated Han Yong-Un with a reformative Buddhist monk who advocated Destruction first construction second. Since he tried to publish The Theory of Chosun new Buddhism(『朝鮮佛敎維新論』,1913) and The Encyclopedia of Buddhism(『佛敎大典』,1914) and to establish the Buddhist Alliance(1914) after the failure of the Imjejong(臨濟宗) movement(1912), his absence from the Buddhist circle from September 1914 to September 1916 showed that he could not do by the resistance of the Buddhist circle under the influence of the government-general. Realizing that the true value is discovered only after passing through the present reality damaged, he, who had been alienated from the Buddhist circle, came back to Gyeongseong(京城=Seoul) in autumn 1916. His article Three Days with Old Paintings and Calligraphic Works(『古書畵의 三日』) published in MaeilShinbo(『每日申報』,1916.12.7-15) draws attention as a turning point of his life and literature. He had visited enlightenment thinker O Se-chang, who had collected a lot of old paintings and calligraphic works, and recognized the meaning of tradition and history, watching genuine works created by 1,291 ancestors throughout 1,200 years. There he also met writers of Yusim(『惟心』,1918) that he would publish later and the leaders of the 3.1 Movement(1919). In addition, he had sought for historical lessons and superiorities in moral culture through criticizing the contents and ideas of old paintings and calligraphic works rather than appreciating them aesthetically. Such neo-traditionalism shows a sense of history more actively than the leaders of Enlightenment that advocated the power of education and economy without independence in the 1910s, critical affirmation of tradition distinguished from the denial of tradition, and an utilitarian viewpoint with the purpose of digging up historical lessons different from the classicism of the Moonjang(『文章』) group in the 1930s who pursued aesthetic cognition through affective rapport with antiques. Confirming through the impressive experience that remains from the past are the root of peoples spiritual life, he advocated mindculturalism armed with moral culture and practical action and found a starting point for making a breakthrough in the reality of a colony swept by material civilization. Here the most noteworthy book is Jeongseongangeui Chaegeundam(『精選講義 菜根譚』,1917).