Measurement of Electrical Rectification Rroperty of a Fullerene Pentaadduct C60H(C6H4OH)5 Using Conducting Atomic Force Microscope(CAFM)

아카야,송현욱,이종만,이정필,요겐드라,김영하,이탁희,사말,이재석 한국고분자학회 2007 한국고분자학회 학술대회 연구논문 초록집 Vol.2007 No.10

日本 古写經의 조사 · 연구에 대하여

아카오 에이케이 서울대학교 규장각한국학연구원 2008 한국문화 Vol.44 No.-

古写経は、ただ単に仏教の典籍という範囲を越えて、多岐にわたる学問分野の重要な資料となり得るのであり、文献資料としての重要さに加えて総合的な美術工芸品としての価値も高いことが知られる。もちろん、古写経の最大の魅力は、各時代を通じての祈りを込めた敬虔な字すがたにあるといってよい。 ただし従来から、古写経の調査は、文化財的な観点から行われることがほとんどであった為、国語学や書道史、更には見返し絵については絵画史からのアプローチが主流となっていた。そして、それらの報告書や目録を手に取る研究者の大半が文化財関係者や訓点を中心とした国語学の研究者であり、そのような報告書や目録を仏教の研究者が繙くことも余りなかったと見られる。その結果、「七寺一切経」中の『毘羅三昧経』や『大乗毘沙門功徳経』などのように、早くに目録に収められてはいたものの、古逸の経典であるか否かや教説の内容の検討などが久しく行われなかったことに繋がったといえよう。名古屋の「七寺一切経」に続いて、河内長野の「金剛寺一切経」の調査によって安世高訳の古逸経典の存在という驚くべき事実―『安般守意経』·『仏説十二門経』などの経巻―が報告された。このような流れの中で、印刷物の経典から写本の経典に立ち戻って、今一度、仏教の研究を行おうとする動きは、わが国のみならず、中·韓の研究者にも大きな影響を与え、個々の写本の仏典やその集大成である一切経の研究が見直されてようとしている。 実は以前より、奈良時代の写経は、隋·唐時代の写経の系統を受け継ぎ、平安時代後期に盛んに書写された一切経などは、中国·宋版の一切経を底本として書写されたと見られていた。ところが、近年の調査によって、日本国内に所在する一切経をはじめとした写経に関して、その系統がしばしば奈良時代以来の写経に繋がるということが指摘されるようになったわけである。

마이이란

아카란 아키텍츠(Akaran Architects) 현대건축사 2014 월간 CONCEPT Vol.- No.179

「한·일 테마박물관의 비교」

아카오 켄조 한국박물관학회 2015 博物館學報 Vol.- No.28

인간안보 : 동서양 담론

아미타브 아카랴(Amitav Acharya) 고려대학교 일민국제관계연구원 2006 국제관계연구 Vol.11 No.1,2

The paper examines different and competing understandings of human security and stresses the task of reconciling these differences as an important challenge for the advocates of this emerging global norm. It argues that human security is a distinctive notion with strong regional roots for Asian governments, which could provide the foundation for promoting collective human security agenda. While the paper focuses on the perceived tensions between its two salient aspects: "freedom from fear" (more favored in the West) and "freedom from want" (more favored in Asia), it also points out the scholastic challenge in identifying a common conceptual ground. "Freedom from fear" is depicted as the Canadian formulation, which views human security as "security of the people," centering on the human costs of violent conflict whereas "freedom from want," a different understanding of human security developed by Japan, views human security as a way of further protecting the security and rights of each person to ensure the survival and dignity of individuals as human beings in conflict situations. The author notes on several obstacles to the promotion of human security in the Asian Pacific region. On the misgiving that human security is a "Western" political agenda, the author stresses that debates about human security do not fall within an East-West fault-line, and that there are also significant differences over its meaning within each camp. It refutes the view that human security is a "Western" concept, and identifies the Asian contributions to the development of the idea in both its respects. At the same time, the paper argues that human security is not simply "new wine in old bottle." It represents a significant broadening of the notion of "comprehensive security," which privileged regime security. It also departs from the idea of "cooperative security" which did not address the possible tension between individual and state security. In discussing the third barrier to human security in its political (freedom from fear) aspects, the paper examines the difficulties in linking human security with humanitarian intervention, whether hard or soft, given concerns about state sovereignty. The pursuit of human security, through regional collective action would undermine state sovereignty and the doctrine of non-interference, which remains the guiding principle of international relations in the Asia-Pacific region. The paper concludes by highlighting the futility of pursuing human security as freedom from want in the absence of freedom from fear, and pleads for scholars and policy-makers to view the two understandings of human security as being complimentary and mutually-reinforcing. Promoting human security through a need-based approach does not negate the case for pursuing human security as freedom from fear, and a way of reducing the costs of violent conflict, especially in regions such as the Asia Pacific where the danger of conflict, both internal and inter-state, remains very, very real.

탄광 희생자의 공양과일(日)·한(韓)·조(朝)의 ‘우호’ - 일본의 옛 채굴지 치쿠호(筑豊)의 주민 실천을 사례로 -

가와마쓰 아카리(川松あかり),김광식(번역자) 실천민속학회 2020 실천민속학연구 Vol.35 No.-

일본의 옛 채굴지 후쿠오카현 치쿠호에는 보타라고 불리는 나무화석이 놓여진 무연(無緣)묘비가 곳곳에 남아 있다. 이것들은 일제시기 치쿠호 탄광에서 노동한 조선인의 무덤이라고 말해지는 경우가 많다. 본고에서는 그러한 무연묘를 공양하는 지역 주민들의 실천 ‘쇼간보리공양탑(松岩菩提供養塔)’ 사례를 논하였다. 이 실천을 버내큘러한 실천으로 자리매김 한다면, 그 버내큘러성의 특징은, 이하의 세 가지로 요약할 수 있다. 첫째는 버내큘러 어원을 거슬러 오를 수 있는 구체적인 토지/장소에 뿌리 내린 것으로서의 버내큘러성이다. 쇼간보리공양탑 건립에 이르는 경위를 살펴보면, 파헤쳐진 공동묘지의 유골을 수습해 납골식 공양탑을 건립하려 한 주민들의 실천은, 무엇보다 우선적으로 버내큘러 원천이 되는 토지/장소를 되찾는 운동이었다고 할 수 있다. 둘째는 이 토지/장소에 안치된 유골들은 무연(無緣)이기 때문에, 다양한 사람들이 이 토지/장소와 ‘유연이 될’수 있다고 하는 성질이다. 운동의 중심이 된 사람들은 쇼간보리공양탑이 건립된 공동묘지 현장을, 고향에 돌아가지 못하고 사망해 이곳에서 공양되는 무연묘의 ‘유연의 땅’이라고 강조한다. 그리고 원래 타지 사람들인 탄광노동자에 대한 ‘탄광꾼’이라는 멸칭을 굳이 사용하면서, 자신들(일본인)도 코리안도 “모두 똑같은 탄광꾼”이었다며, 공양하는 이들도 무연 사망자와 ‘유연’이 되려고 하였다. 현재 쇼간보리공양탑의 공양에 참가하는 사람들의 언설로부터, 그/그녀들이 다양한 사회관계를 계기로 하여 실천에 참여해, 점차 쇼간보리공양탑과 자신들의 관계에서 필연성을 찾아내고, 이 토지/장소와 ‘유연’을 맺어온 양상을 확인할 수 있었다. 세째는 버내큘러한 사람들의 상상성·창조성은 전술한 토지/장소가 존재함으로써 비로소 성립한다는 점이다. 본고에서는 쇼간보리공양탑이 세워져 있는 토지/장소가 조성하는 독특한 상쾌한 ‘분위기’를 통해 이를 고찰했다. 무연 사망자, 특히 재일코리안에 대한 상상력을 환기시키는 쇼간보리공양탑의 토지/장소의 분위기는, 공양탑 건립에 관여한 사람들에 의해 조성되어, 항상 날씨에 노출되며 정기적인 청소 활동 등으로 정비되고, 보존되어 온 것이다. 실천에 관여한 이들은 이 토지/장소의 분위기에 영향을 받으면서, 여기에서 각각의 상상력을 발휘해 새로운 이야기와 노래를 창출해 내고 있었다. 쇼간보리공양탑에서 현재 확인할 수 있는 ‘일본인과 재일코리아 동포의 우호’의 풍경은, 이러한 쇼간보리공양탑의 토지/장소와 사람들의 버내큘러한 창작력·상상력의 상호성 안에 존재한다. 일본인과 재일코리안의 국적을 넘어서는 협동에 의해 탈환된 쇼간보리공양탑의 토지/장소는, 폐광 이후 지역진흥에 의해 그 흔적이 소거된 탄광마을에 살아남아 있었을지도 모를, 보다 다양한 사람들을 상상할 수 있는 여지를 남기고 있다. Former mine site in Japan, Chikuho in Fukuoka, there remain several tombs without names, accompanied by wooden tombstones called ‘bota’. These tombs are often said to be those of the Chosun people, who had worked in Chikuho mines during the Japanese imperialism period. This article discusses the example of ‘Shouganbodai offering pagoda(松岩菩提供養塔)’, the community practice to give offering for the unnamed tombs, When considering this practice as a vernacular practice, the three characteristics its ‘vernacularity’ are as below. First characteristic is the vernacularity rooted in the specific land, which may be traced back to the origin of the word vernacular. By taking a look at the process of constructing the Shouganbodai offering pagoda, the community practice to retrieve the remains from the cemetery and build a offering pagoda with the ashes of the remains is above all the movement to recover the land, which is the source of vernacular. Secondly, as the remains laid in the land are not connected to any relatives, various people may ‘make connection’ to the land. Essential members of the movement assert that the cemetery site with Shouganbodai offering pagoda is the ‘land of connection’ for the non-connected tombs, for the people who couldn’t return to hometown and receives offering here. Moreover, by intentionally using the word ‘miner(탄광꾼)’, which was originally a negative word for the coal mine workers from other regions, the members say that Japanese themselves and Koreans were “all the same ‘miner(탄광꾼)’”, attempting to make connection between the people who give the offering and the non-connected deceased. Through the statements of the people currently participating in the offering ceremony of Shouganbodai offering pagoda, it is found that people take part in the practice based on a variety of social relations, gradually discover the necessity of relationship between Shouganbodai offering pagoda and themselves, and make ‘connection’ with the land. Third characteristic is that the vernacular imagination and creativity of people can be established through the existence of the land mentioned above. This article contemplates the characteristic through the unique and fresh ‘atmosphere’ created from the land with Shouganbodai offering pagoda. The atmosphere of the land with Shouganbodai offering pagoda which reminds the imagination about non-connected deceased, especially the Korean residents in Japan, is created by the people who participated in the construction of offering pagoda. As the pagoda is always exposed in the open air, it is maintained and preserved through regular cleaning activities. Participants were creating new storied and songs with their own imagination, affected by the atmosphere of the land. The scene of ‘amity between Japanese and Korean residents in Japan’ currently found in Shouganbodai offering pagoda is existing in the mutuality between the land with Shouganbodai offering pagoda and the vernacular creativity and imagination of people. The land of Shouganbodai offering pagoda which was reclaimed by the cooperation of Japanese and Korean residents in Japan beyond the nationality makes the space to imagine more various people, who might have remained in the coal mining village, whose traces were disappeared under the local rehabilitation after the mines were abandoned.

H2AX : 유전자 손상 보호자

아마티아 파머셔 나라얀 · 아카랴 사무드라 · 유호진 조선대학교 의학연구원 2007 The Medical Journal of Chosun University Vol.32 No.1

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Effects of B-Site Donor Modification on the Crystal Structure and the Electrical Properties of Lead-Free 0.65BiFeO3-0.35BaTiO3 Ceramics

salman,파잘 아카람,김준찬,송태권,김명호,이순일,Rizwan Ahmed Malik,Ali Hussain,김원정,성연수 한국물리학회 2019 THE JOURNAL OF THE KOREAN PHYSICAL SOCIETY Vol.75 No.10

In the present work, lead-free piezoelectric ceramics 0.65Bi1.05Fe1−xTixO3-0.35BaTi1−yNbyO3, where x = y = 0, 0.01, 0.015, 0.02, and 0.025, abbreviated as BFT-BTNb, were successfully synthesized by a solid-state reaction method and an air quenching method. The effects of B-Site donor modifications (Nb5+ and Ti4+) on the crystal structure, the morphology and the electrical properties of the 0.65BF-0.35BT ceramics were studied. X-ray diffraction patterns showed the formation of a pure perovskite structure, without any secondary phases. Scanning electron microscope (SEM) micrographs revealed that the average grain size of the BF-BT ceramics decreased with the addition of B-Site donors. Improvements in the ferroelectric properties (P-E loops) and the electric fieldinduced strain properties (S-E loops) were obtained at the optimum composition of the BFT-BTN ceramics. In addition, the dynamic piezoelectric coefficient (d ∗ 33) was enhanced from 265 pm/V for (BFT-BTNb-0) to 360 pm/V for (BFT-BTNb-1) with high working temperature, Tm = 320 ◦ C.

Self-Assemby of Fullerenes into Preferred Block Copolymer Domain and Their Charactreization

이정필,고행덕,강남구,아카야,이재석 한국고분자학회 2007 한국고분자학회 학술대회 연구논문 초록집 Vol.2007 No.10

H2AX: 유전자 손상 보호자

아마티아 파머셔 나라얀,아카랴 사무드라,유호진 朝鮮大學校 附設 醫學硏究所 2007 The Medical Journal of Chosun University Vol.32 No.1

The response of eukaryotic cells to double-strand breaks in genomic DNA includes the sequestration of many factors into nuclear foci. Recently it has been reported that a member of the histone H2A family, H2AX, becomes extensively phosphorylated within 10-30 minutes of DNA damage and forms foci at break sites. Histone H2AX has a role in suppressing genomic instability and cancer. Phosphorylated H2AX (gamma-HZAX) is essential to the efficient recognition and (or) repair of DNA double strand breaks (DSBs), and many molecules, often thousands, of H2AX become rapidly phosphorylated at the site of each nascent DSB. gamma-H2AX foci formation is a sensitive biological dosimeter and presents new and exciting opportunities to understand important biological processes, human diseases, and individual variations in radiation sensitivity. These potentialities demonstrate the importance of understanding the parameters and functions of gamma-H2AX formation.