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CFRP/알루미늄 복합재에서 이온도움반응법을 적용한 CFRP의 표면처리가 T-peel 강도에 미치는 영향에 대한 연구
이경엽,양준호,윤창선,최낙삼,Lee, Gyeong-Yeop,Yang, Jun-Ho,Yun, Chang-Seon,Choe, Nak-Sam 대한기계학회 2002 大韓機械學會論文集A Vol.26 No.3
It is well-known that the bond strength between CFRP(Carbon Fiber Reinforced Plastic) and aluminum is significantly affected by the surface treatment of the CFRP and the aluminum. This study investigates the surface treatment of CFRP to improve the T-peel strength of CFRP/aluminum composites. The surface of %CFRP([0^0]_{14})$ was treated by the ion assisted reaction method under oxygen environment. T-peel strength tests were performed based on the procedure of ASTM D1876-95. The T-peel strength of surface-treated CFRP/aluminum composites was compared with that of untreated CFRP/aluminum composites. The results showed that the T-peel strength of surface-treated CFRP/aluminum composites was about 5.5 times higher than that of untreated CFRP/aluminum composites. SEM examination showed that the improvement of T-peel strength was attributed to the uniform spread and fracture of epoxy adhesive.
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이경엽 한국정토학회 2018 정토학연구 Vol.29 No.-
무속과 불교의 융합 양상을 씻김굿 무가를 통해 살피고자 한다. 이 글에서 다루는 순천 박경자 무녀의 사례는 세습무의 무업 승계와 활동상을 보여주는 전형적인 사례에 속한다. 그가 소장하고 있는 문서와 전승자료들은 윗대부터 전해온 것이고 무계의 사회적 관계 속에서 습득되고 재생산된 것이다. 이 자료들을 중심으로 무불 융합 양상에 대해 집중적이고 구체적으로 살피고자 한다. 씻김굿에는 불교가사와 염불, 게송, 시왕신앙 등이 수용돼 있다. 그 중에서 특히 염불과 시왕신앙이 눈길을 끈다. 그런데 그것은 애초의 모습 그대로가 아니라 굿의 연행맥락 속에서 재구성되고 변용돼 있다. 이것으로 볼 때 굿 전승자들이 굿의 표현 방식을 다채롭게 하고 외적 상징을 풍부하게 하기 위한 장치로서 염불과 시왕 등을 수용하고 변용했던 것으로 해석된다. 무불 융합은 문화사적 전통에 기초해서 이루어진 상호 작용의 결과이며 그것의 순환적 재구성 과정이라고 할 수 있다. 무속에서는 제도종교의 위상을 갖고 있는 불교의 권위를 차용하고, 종교적 표현을 다채롭게 하기 위해 불교가사와 염불 등을 받아들였다고 할 수 있다. 이렇게 해서 굿이 민중들에게 더 설득력 있고 효과적으로 수용되기를 기대했을 것으로 보인다. Shaman songs are distributed and transmitted in the social relationship of the transmitter group. The case of Park, Kyungja, a shamaness from Jeonnam Suncheon showcases a typical case of inherited shaman work and activities. All of her documents and transmission materials are transmitted from the generations before her and they are learned and reproduced in the social relationship of shaman circle. These materials will be the center of our study in terms with the shaman-Buddhist fusion aspect. In sitgimgut, there are Buddhist lyrics, prayers, gesong, and the ten kings of hell, etc. Of particular, Buddhist prayers and the ten kings of hell deserve a close look. However, they are not used in the original form, but reconstituted and transformed in the performance context of gut. From this, gut transmitter accepted and transformed Buddhist prayers and the ten kings of hell as a device to diversify the expressions of gut and enrich the outward symbols. The shaman-Buddhist fusion is a result of interaction based on the cultural-historical tradition and a process of cyclic reconstitution. In the folklore, Buddhist prayers and lyrics are accepted in order to diversity the religious expression by borrowing the religious authority of Buddhism which held the status of institutional religion. It was hoped that through these measure gut could be more persuasive to the public and be effectively accepted.
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단일시편방법의 CLS 시편 적용시 적층성이 미치는 영향
이경엽,양준호,Lee, Gyeong-Yeop,Yang, Jun-Ho 대한기계학회 1999 大韓機械學會論文集A Vol.23 No.11
The work factor approach, so-called single specimen technique could be used to determine energy release rate from a single test record for unidirectional CLS specimen. In the present study, the work factor approach was extended to determine the mixed-mode fracture toughness of multi-directional graphite/epoxy laminated composites. Multi-directional CLS specimens were used for fracture tests. The stacking sequences used for the lap and the strap were $[90_2/0_2]_s/[0_4/90_4]_s$ and $[0/\pm45/0]_s/[0_2/\pm45_2/0_2]_2$, respectively. For both cases, the fracture toughness determined from the work factor approach was compared with that determined from the compliance method. It was found that both methods produced fracture toughness within a maximum 15% difference for each stacking sequence. The fractography analysis also showed that the fiber bridging occurred for$[0/\pm45/0]_s/[0_2/\pm45_2/0_2]_2$ case while it did not occur for $[90_2/0_2]_s/[0_4/90_4]_s$ case.
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섬유강화 복합재의 $G_ {IC}$ 결정을 위한 일인자방법
이경엽,고승기,Lee, Gyeong-Yeop,Go, Seung-Gi 대한기계학회 1996 大韓機械學會論文集A Vol.20 No.11
The work factor approach was applied to determine $G_ {IC}$ of fiber reinforced composites (AS4/3501) from a single unidirectional (0-deg) DCB specimen. Elastic work factors of DCB specimen for three different symmetrical staking sequences were derived from a simple bending theory and a finite element method. The results showed that elastic work factors calculated from both methods were comparable each other. In particular, the elastic work factor of DCB specimen with symmetrical stacking sequence is independent of stacking sequence. The $G_ {IC}$ determined from the work factor approach was compared with that determined by the compliance method. The results showed that the work factor approach and the compliance method produce comparable results of $G_ {IC}$. Thus, $G_ {IC}$ can be determined from a single DCB specimen using the work factor approach.
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이경엽 한국민요학회 2004 한국민요학 Vol.15 No.-
Though the Baechigisory is known as the folk song of Hwanghae province, it is widely distributed in the West Sea. In this background, there is material and cultural basis of fishing corvina. The continuous and successive process of interchange of corvinaphasy interacts importantly. Because Baechigisory is performed in the Imkyungup general of the spirit of fishing corvina and the ceremony by the medium of him, it has particular position. Baechigy can be transmitted and accepted in the all the areas of West Sea with the background such as this. But the way of fishing corvina in the West Sea or fishing folk song itself are not all the same. By maintaining transmission system of their own in every region, they hold only Baechigy song of special position in common. And Baechigisory also has subtle differences depending on the region. Not unconditional transplantation but alternative acceptance has been done. Baechigisory shows wide interchange and transmission of oceanic culture. It also shows alternative acceptance in different localities. However, now it became difficult to see interchange and transmission of oceanic culture such as this. Because fish became exhausted and fishing grounds are ruined due to mechanization and reckless operations, it became difficult to attempt continuos possible development. Though we fish in areas that are farther away from the land than the past, we are in the condition of not recovering the richness of tradition period and cultural divinity. Through Baechigisory, we become newly meditated in the process of holding in common and accepting diverse culture by adapting to ecological environment and the importance of its principle. We can say that making power to create new culture after recovering that is our mission.
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