衝突噴流系에서 \傳熱促進技術\에 關한 硏究

嚴元植 인하대학교 1990 국내석사

영향면을 이용한 합성형 교량의 하중 분배의 변동성 연구

엄원식 고려대학교 1997 국내석사

反文化(Counter Culture)硏究 : 韓國大學生의 意味敎育을 爲하여

엄원식 延世大學校 聯合神學大學院 1973 국내석사

古代 히브리醫學의 메커니즘(機轉) 解剖 : 구약성서의 치유사건들에 대한 대체의학적 접근

엄원식 京畿大學校 代替醫學大學院 2005 국내석사

오늘날의 현대의학은 각종 질병에 대하여 기대한 만큼의 치료와 예방의 역할을 감당하지 못하고 있다. 세계보건기구의 건강에 대한 새로운 정의는 히브리성서에 대한 새로운 이해를 요구하고 있다. 이러한 요구에 부응하기 위한 노력의 일환으로 본 연구자는 논문을 쓴다. 대체의학의 중요한 기전들은 전인의학, 심신의학, 자연의학, 양자의학의 기전들 속에 내포되어 있다. 그리고 이러한 기전들은 구약성서에 나타난 고대 히브리 의학의 기전들 속에 나타나 있다. 이러한 치료법들은 고대근동세계 즉 이집트, 메소포타미아, 아나톨리아, 팔레스틴, 및 지중해 연안지방의 고대의학들 속에 나타나 있는 것이다. 고대 히브리의학의 원리는 그들의 인간이해와 질병과 건강의 개념에서 왔다. 이러한 원리는 고대 이스라엘 사회의 이원적인 진료체제 즉 제사장과 예언자들을 중심으로 한 종교인들과 의원과 약사들을 중심으로 한 치료전문 직업인들에 의해 시행되고 있었다. 고대 이스라엘 사회는 각종 질병들이 만연하고 있었으며, 이러한 질병들에 대한 치료는 근동세계의 제 종족들로부터 수입된 진료술에 의존하였다. 여기에서 그들의 야훼신앙이 원리적인 면과 실제적인 면에 중추적인 역할을 감당하였다. 구약성서에 나타난 치유사례들은 그 진료술의 특징에 따라 편의상 수기치료, 정신치료, 면역치료, 영양치료, 예술치료 등으로 분류하고 대체의학적인 기전들에서 조명해 보았다. 그 대표적인 것은 수기치료에서 수넵여인의 아들의 일사병을 고친 엘리사의 시술과 게르솜에게 할례를 행한 십보라의 시술을, 그리고 정신치료에서 요나의 화병과 엘리야의 조울증을, 그리고 면역치료에서 광야의 구리뱀의 독을 치료한 모세의 놋뱀 사건과 나아만의 한센씨병을 치료한 엘리사의 물요법과 히스기야의 종양을 치료한 이사야의 생약요법을, 그리고 영양치료로 레아와 라헬의 불임증을 치료한 합환체 사용과 다니엘의 식이요법을, 마지막으로 예술치료로서 느부갓네살의 정신병과 사울의 노이로제에 대한 다윗의 음악요법 및 요아스의 불안증과 사울의 편집증을 다루었다. 이러한 다양한 진료술은 고대 히브리인들의 독창적인 것들도 있으나 상당한 것들이 고대근동세계의 제 종족들의 전통의학을 수입하여 자신들의 민족의학 내지 민간요법으로 개발하고 전승시킨 것이었다. 이러한 고대근동세계의 진료술의 결정체가 히브리성서에 기록되어 오늘날까지 보존되어 오고 있다. Complementary and alternative medicine(CAM) is the new medicine of the 21st century. While it has, as a phenomenon, gamed in popularity this century, the roots of complementary and alternative medicine have persisted since antiquity. The mechanism of CAM offers an understanding of the systems of medical thought and practice that may be referred to as ancient Hebrew medicine(AHM) in the Old Testamental period. Examples of alternative/ complementary medicine include natural medicine, holistic medicine, mind-body medicine and quanturm medicine. Generally in the CAM and AHM, physiological and psychological diseases may involve a degeneration of, or morbid change in, any of the bodily tissues; the perversion of physical or mental functions; or an abnormal condition of the body or mind which may be lengthy or of short duration. Because pathogenic organisms are parasitic in nature, disease may be defined as the product of a relationship between associating organisms in which one exhibits structural or functional degeneration from the norm because of the activity of the other. The ancient Israelites possessed a dual system for the application of medicine: the medical corps including physicians and pharmacists, and the religious staff including the priests and prophets. The ancient Hebrew medical system was similar to the traditional health systems of the Ancient Near Eastern World, Egyptians, Babylonians, Palestinians and Levantines. In the Ancient Near Eastern World, pathological concepts were similar to the Hebrew concepts of the etiology of disease in the Old Testament. The ancient Babylonians' view of pathology was governed to a large extent by the profoundly superstitious nature of these ancient peoples. Although the ancient Egyptians were far less superstitious and considerably healthier than their Mesopotamian counterparts, they too subscribed to a demonic theory of the origin of disease. However, not all diseases were regarded as the product of demonic activity. Such contingencies as injuries, surgical accidents, or wounds sustained in battle were held to be rational in origin, and were treated accordingly by a variety of sensible empirical surgical procedures. There is also the mystery of human body. The Old Testament does not encourage a purely naturalistic theory of the incidence of disease. On the contrary, holy Scripture consistently advocates the thought of a persistent psychic element which must be taken into account in the consideration of the factors which have contributed to the rise of characteristic forms of pathology. Estimations of the etiology of disease, particularly in the writings of the Old Testament, have not infrequently been related by medical historians and biblical scholars alike to the ancient system of humoral interaction. In the Old Testament, however, a rather different principle is present. The Hebrews never subscribed to the Egyptian concept of the channelling of substances to various parts of the body by a series of internal canals or conduits. Instead, they tended to concur with the traditional practice of assigning emotional functions and attributes to specific organs of the body as distinct from, but operating in conjunction with, their normal physiological activity. According to the ancient Israelites, serious illness was considered a visitation from God Yahweh, and if healing occurred, it was because God willed it so. This view exists in Deuteronomy 32:39, where God states, "I wound and I heal"(Deut. 32:39). Difficulties in the diagnosis of diseases and medical treatment loom large considering the fact that the nature of most Old Testament pathological conditions must be seen in terms of modern western medicine. But pursuant to the mechanism of CAM, the medical unrest are solved without difficulty. It is likely that the Hebrews were subject to the same diseases that are prevalent in the semitropical climates of the Near-East today. Perhaps in this discussion of the diseases of the Old Testament and their symptoms, it would be helpful if they are listed in alphabetical order and then briefly described. Order : Patient : Disease : Therapeutic Measures : Doctor : Texts 1). Benhadad's countenance: "Iridology/Autogenic therapy/Psychic healing" by Elisha (Ⅰ Kings 15:18- ). 2). Daniel's vegetarianism: "Nutrition therapy/O-ring test/Diet therapy/Fasting/Juice therapy/Colon therapy" (Dan. 1:8-16). 3). Elijah's melancholia: "Transcendental meditation/Naturopathic medicine/Sound therapy" (Ⅰ Kings 19:1-18). 4). Gershom's circumcision: "Manual therapy" by Zipporah (Ex. 4:24-26). 5) Hannah's sterility: "Player therapy/Psychic healing" by Eli (Ⅰ Sam. 1:2-20). 6). Hezekiah's boil/figs "Herbal therapy/Detoxification therapy" by Isaiah (Ⅱ Kings 20:1-7). 7). Jehoash's unrest: "Mind control/Hypno-therapy/Bio-feedback therapy/Autogenic training/Neuro-linguistic programming/Drama therapy/Guided imagery/ Meaning therapy" by Elisha (Ⅱ Kings 13:14-25). 8). Jonah's anger, wha-byung: "Naturopathic medicine/Light therapy/Humor therapy" (Jon. 4:3). 9). Leah and Rachel's mandrake: "Aroma therapy/Flower remedies/Horticulture therapy/Herbal therapy" (Gen. 30:14-17). 10). Naaman's leprosy: "Hydrotherapy/Detoxification therapy" by Elisha (Ⅱ Kings 5:1-27). 11). Nebuchadrezzar's mental disorder: "Naturopathy/Mind medicine/Dream therapy" by Daniel (Dan. 4:1-37). 12). Saul's nervous breakdown: "Music therapy/Dance therapy" by David (Ⅰ Sam. 16:14-23). 13). Shunammite woman's son: "Physical therapy/Accupressure therapy/Healing touch/Qigong therapy/Oxygen therapy/Bodywork/Reflexolgy/Artificial respiration" by Elisha (Ⅱ King 4:18-37). 14). The wilderness' bronze serpent: "Homeopathy/Light therapy/Photodynamic therapy/Hyperthermia" by Moses (Num. 21:8-9). CAM offers new opportunities for conquering complex, multi-system illness present in modernity. The AHM is a comprehensive health-care approach offering breakthrough assessment and treatment protocols integrating the Ancient Near Eastern Medicines. The ancient Hebrew medicine mechanism originated in the traditional medicine of the Ancient Near Eastern world while the therapeutic measures was derived from the traditional systems of health of the Ancient Near Eastern world. In one example, a famous school of medicine was started in Alexandria, Egypt in about 300 B.C. The faculty had the benefit of considerable medical knowledge from Palestine, Levant, Greek, Roman, Babylonian and Indian sources. It is important for Bible students to remember this. If Hebrew physicians, such as Luke, were trained at the Alexandrian school, or by graduates of that school, their medical knowledge had considerable scientific basis. Some of this appears in the Old Testament when they give details concerning the diseases of people they healed. The essential feature of the Hebrew systems of health is that they are based in cosmologies or paradigms that take into account the mental, spiritual, physical, and ecological dimensions in the conceptualization and evaluation of health and well being. Assumptions of causality differ from the assumptions that govern or dictate that of Western medicine, and treatments are designed to reflect those underlying theories of causality.

문경지역 폐사지 연구

엄원식 안동대학교 일반대학원 2021 국내석사

Vestiges of buried cultural properties cannot be revealed without proper excavation. This is also the case for old temple sites which are called pyesaji. There are approximately 14,000 designated cultural heritages around Korea. Among these, Buddhist cultural heritages account for nearly 40 percent although their distribution varies in different localities. Until today, a great number of studies on Buddhism have been conducted. However, most of them are about movable heritage assets such as stone pagodas, stone Buddhas, and t'aenghwa. Moreover, these studies appear to be limited to the histories of Buddhism and Buddhist philosophy, as well as historical events. A temple site can provide a large amount of information about the temple in the past, namely its size, its architecture, and its classification by region and period compared to other temples of the time. For example, exact historical facts have been revealed through the long-term excavation of Mireuksa Temple Site in Iksan, which was designated as South Korean Historic Site No. 150. Firstly, the number of stories of the temple’s stone pagoda was confirmed. They had once been vaguely estimated, but now it is known as a nine storied pagoda. Secondly, the layout and arrangement of temple buildings were finished in the Baekje era, but it was actually completed during the Unified Silla period. Thirdly, the real founder of the temple was identified. Inside the pagoda was a golden sarira reliquary with a golden saribongangi. The record engraved on the saribongangi says that the temple was founded by a Queen of Baekje, the daughter of Sataekjeokdeok. Before these relics were found, the story that Princess Seonhwa asked King Mu of Baekje to build the temple was widely believed. Lastly, the most important result of the excavation of Mireuksa Temple Site was the Gilt-bronze Incense Burner of Baekje that was discovered. It was designated as the 287th National Treasure of Korea. This single artifact revealed that the culture of the Baekje period was just as brilliant as any other era. In this respect, research into temple sites cannot only provide clues to issues that remain unsolved in the area of history. It can also broaden the realm of history in areas that have not been taken into account. Today there are few findings from studies of temple sites; it is obvious that there should be limits to the relevant data on temple sites. The Research Institute of Buddhist Cultural Heritage and the Cultural Heritage Administration published a report after investigating temple sites nationwide for about nine years, from 2010 to 2019. They organized the results of their research by the current state of temple sites and the distribution of these sites across the country. According to the report, there was an extensive investigation into 5,664 temple sites. However, it has limitations in its use as reference data since bibliographies of the temple sites were simply recorded and only brief documentary and archaeological field surveys were conducted. The purpose of my research was to examine the times of establishment and closure of temples and the causes of temple closures. My study focused on 44 temple sites in Mungyeong, along with 118 temple sites designated as cultural properties in other regions in Korea. Because data from Mungyeong’s temple sites alone were insufficient, temple sites in other regions were also analyzed. As a result of the analysis, the temples were identified as being established from the Baekje Kingdom to the Joseon Dynasty: 23 temples in Baekje, 22 in Silla, 31 in Unified Silla, 29 in Goryeo, and 8 in Joseon. In the case of the closures, there were few temples shut down in the Baekje, Silla, and Unified Silla periods while 11 temples were closed during the Goryeo Dynasty. In the Joseon Dynasty, however, 58 temples were shut down, which was the largest number, about 70 percent, of the total closures. This suggests that after Buddhism came into Korea, it flourished during the Unified Silla and Goryeo eras. The main causes of temple closures during the Joseon Dynasty were the national policy of worshiping Confucianism and oppressing Buddhism along with the Japanese invasions of Korea from 1592 to 1598, the Imjin War. Although not all the temple sites across the country were surveyed, the temple sites in this study are generally of regional value and are where many academic achievements have been recognized in terms of researching temple sites. Therefore, the results of this study can be considered as the most objective of all data on temple sites. Given the times that the 44 temples in Mungyeong were founded, only 27 temples were able to be confirmed due to lack of relevant documents and academic investigations. Amongst the 27 temples, as many as 17 temples were established in the Unified Silla Kingdom. In terms of temple closures, 19 temples could not be verified. Most temples in Mungyeong were shut down during the Joseon Dynasty, especially 11 in the late Joseon period. Temple closures could be attributed to both internal and external causes such as disbanding monk soldiers, the use of timber from temple buildings to construct seodang and seowon, the decline of temples, and the loss of sects. For instance, Hyeguksa Temple in Mungyeong-eup and its hermitages existed for monk soldiers guarding Mungyeong gates, but lost their functions as the monks disbanded. Another example was Mimyeonsa Temple in Sanbuk-myeon. Mimyeonsa Temple experienced constant conflicts with Geunam Seowon since they did not provide necessary supplies and workers to Geunam Seowon in time. In addition, there were social causes of closing temples. Cheonjusa Temple in Dongno-myeon declined in wealth and it had to be sold. Mungyeong is in the mountains, but temples were built in low-lying areas about 400 meters above sea level. For example, temple sites near Geumcheon Stream in Sanyang-myeon and Yeonggang River in Hogye-myeon were located in a low hill region 100 meters above sea level. After the Unified Silla period, temple buildings were established along rivers and streams at low altitudes such as Docheonsa Temple Site. This temple-locating trend appears to have spread across the provinces at the time. In particular, temple sites in Mungyeong were located near streets and living areas. Not many parts of temple sites can be researched since there are few previous study results in relation to temple sites. As temple sites are consistently researched in the future, regions with temple sites need to be analyzed more broadly. Moreover, surveys on temple sites should also be extensively reviewed in terms of bibliographic history. Finally, many still undiscovered portions of the temple site history can be revealed by diversifying classification methods for investigating more temple sites, for example, how a temple site itself changed after closing. 매장문화재는 발굴을 하지 않고서는 과거의 흔적을 찾기가 어렵다. 폐사지(廢寺址)의 경우도 그렇다. 우리나라 전체 지정된 문화유산은 약 14,000건이 된다. 이 중 불교문화유산은 지역마다 편차는 있겠지만 약 40%에 달한다. 지금까지 불교와 관련한 많은 논문이 쓰여졌지만 대체적으로 석탑, 석불, 탱화 등 동산유산이며 사상사, 불교사와 역사적 사건 등에 한정이 되어 있다. 당시 사찰의 규모, 건축술, 시대별, 지역별 분류, 시대를 풀 수 있는 상당수의 비밀이 폐사지에 묻혀 있다. 발굴에 오랜 세월이 걸렸지만 사적 제150호 익산미륵사지(益山彌勒寺址)의 발굴을 통해 몇 가지 역사적인 내용을 풀 수 있었다. 막연하게만 알아왔던 탑의 층수가 9층탑 임을 확인했고, 백제사찰로만 알아 왔던 가람의 배치와 영역이 통일신라시대에 완성되었음을 알았다. 건립배경 또한 선화공주에 의해 발원이 되었는 줄 알았는데 사리함의 발견으로 사택덕적의 딸인 왕후에 의해 발원이 된 것으로 밝혀졌다. 가장 큰 발굴성과는 현재 국보로 지정된“백제금동대향로(百濟金銅大香爐, 국보 제287호)”의 발견이라 할 수 있다. 백제시대의 문화가 어느 시대 못지 않게 찬란했음을 유물 단 한 점으로 밝혀진 셈이다. 이런 점에서 본다면 폐사지의 연구는 우리가 지금까지 풀지 못했던 숙제를 상당수 해결해 줄 뿐만 아니라 우리가 지금까지 생각하지 못했던 역사의 영역을 넓혀 줄 것이다. 폐사지에 대한 연구는 사실상 이루어진 결과물이 거의 없는 편이다. 그러다 보니 참고 할 수 있는 자료의 한계가 있는 것은 분명하다. (재)불교문화재연구소에서는 문화재청과 함께 지난 2010년부터 2019년까지 약 10여년간 폐사지를 조사하여 전국에 어느 정도 산재하는지와 일반현황 등의 자료를 정리하여 보고서를 발간하였다. 전체적으로 진행되었다고는 할 수 없지만 보고서에 실린 폐사지는 모두 5,664곳이 조사되었다. 광범위한 조사가 진행된 것 만은 틀림이 없다. 그러나 이 보고서에는 현재 폐사지의 문헌과 간략한 문헌 및 지표조사만 실시되었기 때문에 자료로 활용하기에는 한계가 있는 부분이 있다. 연구의 범위 설정은 문경지역의 폐사지 44곳과 전국에 문화재로 지정되어 있는 폐사지로 한정시켰다. 문경의 폐사지만으로는 본 논문에서 얻고자 하는 창건시기와 폐사시기, 그리고 가장 중요한 폐사원인을 확인하기에는 자료의 부족으로 어려운 부분이 있어 118개소의 지정된 폐사지를 함께 조사하여 분석하였다. 분석한 결과 창건시기는 백제시대 23곳, 신라시대 22곳, 통일신라 31곳, 고려시대 29곳, 조선시대 8곳 등 시대를 거치면서 꾸준히 건립되어 왔다. 폐사시기는 백제와 신라시대, 통일신라시대에는 폐사가 거의 없고 고려시대에 11곳, 가장 많이 폐사가 되는 조선시대에 58곳으로서 전체 50%를 차지한다. 창건시기로 우리가 유추할 수 있는 것은 이 땅에 불교가 들어와 통일신라시기와 고려시대에 가장 부흥했다고 할 수 있겠다. 조선시대가 되면서 숭유억불정책과 임진왜란의 병화가 가장 큰 폐사의 원인으로 나타났다. 전체 폐사지 모두를 조사한 것은 아니지만 대체적으로 지역별 가치가 있고 학술적 성과가 확인된 곳이기 때문에 가장 객관적인 자료라 본다. 문경지역 사찰의 창건시기는 문헌부족과 학술조사가 많이 이루어지지 않아 전체 대상 44곳 중 27곳이 확인되었다. 이 중 통일신라시대에 창건된 사찰이 17곳으로 압도적으로 많이 건립되었음을 알 수 있다. 그리고 폐사시기 확인 또한 19곳은 확인하기가 어려운 부분이 있었다. 문경 폐사지의 폐사시기도 조선시대가 가장 많으며 특히 조선후기에 11곳으로 집중되어 있음을 알 수 있다. 이를 유형별로 분류한 결과 폐사의 원인은 내외부 요인 즉, 승병해산, 서당과 서원을 건립하기 위한 사찰 건물의 목재사용, 퇴락, 종파의 탈락 등이 이유가 되겠다. 특히 승병해산은 문경관문에 주둔하고 있던 군사들이 해산하자 관문을 위해 존재했던 문경읍 혜국사와 속암들이 기능을 잃어 폐사한 경우이다. 이외에도 산북면 미면사의 경우 근암서원에 필요한 물품과 인력을 제때 공급하지 못한 갈등의 지속이 결국 폐사를 하게 만들었다. 그리고 동로면 천주사의 경우 사세가 기울어 매매를 하게 되는 등 사회적인 현상도 폐사의 원인이 되었음을 알 수가 있다. 문경지역 사찰의 입지조건은 이 지역이 대부분 산지에 속했으나 사찰이 건립된 곳은 해발 400m내외의 저지대에 위치하였다. 산양면의 금천과 호계면의 영강 지역은 해발 100m의 낮은 구릉지역에 존재했다. 도천사지처럼 물론 해발이 낮은 하천변에 위치하는 것은 통일신라시대 이후 지방으로 확산되는 고대가람의 입지특성이기도 하겠으나 문경지역은 특히 도로와 생활지역과 접해 있는 특징을 보이고 있다. 폐사지와 관련하여 기존의 연구 성과가 없다 보니 많은 부분을 연구하지 못한 것은 아쉬움으로 남는다. 앞으로 이 분야의 연구가 진전이 된다면 지역을 좀 더 넓게 분석할 필요가 있음을 느낀다. 또한 문헌사적 조사 또한 광범위하게 검토해야 한다. 폐사이후에는 어떻게 변했는지 등 분류방법의 다양화와 좀 더 많은 폐사지를 조사함으로써 폐사지의 묻혔던 역사를 밝혀내는 선결 과제가 아닌가 한다.

A comparative analysis of the literary structure of genesis 1-11 to ancient near eastern patterns

엄원식 Mid-America Baptist Theological Seminary 1992 해외박사

본 논문은 구약성서의 히브리어 본문과 고대 근동의 셈문학의 설형문자본 문들을 직접 비교함 으로써 학문의 정확성을 기한다. 히브리문학은 고대근동의셈문학의 한 부분이다. 따라서 창세기 과 유사한 문학구조와 내용 및 주제들과표현들을 갖고 있는 본 문들을 고대근동의 설형문자로 기문들에서 찾아내어두 문학을 문학적으로, 언어적으로, 사상적으로 비교분석함으로 비교문학의 깊뢰를 기한다. 고대근동문학의 자료로는 에블라 창조설화, 에누마 엘리쉬 서사시, 수메트 홍수설화파 신화, 엔키와 닌훌삭 서사시, 길가메쉬와 엔키두와 지하세계, 두무지와엔키무드. 서사시, 길갸�營� 아트라하시스 서사시, 수메트왕조목록 등을위시하여 엔키와 닌마, 에리두 창세기등 다수들을 낱말과 문장과 문학구조와사상들을 분석하고 해석한다. 히브리문학과 고대근동문학을 구조(F내용(Meaning)을 비교하고 낱말과언어와 문장을 비교한다. 비유문과 강조문, 반대문과 이중진술묽망뗌퓟���문장 사이의 관계를 비교하고 히브리문학과 고대근동문학의 공통적인 현상인입체묘중관점, 교차대구와 개요와 상설, 청중위한 문장등을 비교한다. 문학의 구조와 표현은 히브리문학근동의 셈문학이 유사하나 내용과 사상들은히브리인의 독창성이 나타나 있다. 당대의 주민들에게 던 그리고 그들 고대근동의 제 종족들이 공유했던 문학의틀에 독창적인 히브리인의 신앙을 담아냄�항아리에 새 포도주를 담아 놓은것이 창세기 1-11장에 나타난 히브리인의 원역사이다. 이러한 법은 히브리문학의 예술성을 「그래픽-아트」로 표현해 줄 뿐만아니라 현재까지 학계에 만연한 물�소위 고등비평학의 허구성을 폭로해주며 성서의 권위를 한층 드높여준다. 그리하여 현재까지윳�주석과 신학에새로운 검증을 요청하는 논문이다.

Wet spinning of 2D nanomaterial fiber

엄원식 한양대학교 대학원 2020 국내박사

The 2D crystal structures have a unique combination of mechanical properties, with high in-plane stiffness and strength but extremely low flexural rigidity. The family of 2D materials offers a full spectrum of physical properties, from conducting graphene to semiconducting MoS2 and to insulating h-BN. However, in the micro-scale, their properties are significantly inferior to the intrinsic materials, partly due to the Griffith criterion, but also the presence of mechanically inferior agglomerates, poor alignment versus the shear direction, and presence of voids. In other words, the performance of the graphene material is determined by the quality of assembly. Fiber is a representative example of the anisotropic assembly. Graphene sheets form a lamellar structure, and thus strong attraction between sheets is expected. In addition, micro-scale deformation through shear stress is possible during fiber processing, and it is easy to control the internal structure of fibers more delicately. Since the lyotropic liquid crystal property of GO dispersion, deformation by shear stress is easily achieved. In order to fabricate strong graphene fibers, it is important to understand the parameters that inhibit the properties of graphene fibers. These parameters is found in previous researchs about polymer fiber. The parameters that determine the properties of the polymer fibers were 1) entanglement between the polymer chains, 2) degree of orientation of the structure, 3) micro voids in fiber, and 4) defects at the polymer chain end. In graphene fibers, the parameters is presented similarly. The properties of graphene fibers are determined by 1) attraction between graphene sheets, 2) orientation of graphene sheets, 3) micro-pore between graphene stacked layers, and 4) sheet boundary at the edge of graphene. However, graphene assembled fibers have weak interaction between sheets. Also, since the weak interaction between sheets, it is difficult to align the graphene sheets using shear stress. In addition, the properties of graphene fiber were degraded by voids and sheet boundaries generated during the reduction process of GO. According to the previous works, there are 3 remained challenges. 1)Control of orientation during wet spinning process. 2) Reinforcement of sheet attraction and minimization of structural defects without ultra-high temperature treatment. 3) Control of gas generation causing micro-pore. Corresponding to the problems, 3 strategies were studied to solve the challenges. 1) Orientation by drawing process via rheological modeling study 2) CNT reinforced graphene hybrid fiber. 3) Polyacrylonitrile/graphene carbon fiber for ultra-strong mechanical properties. Herein, by utilizing the hybrid and coagulation-stretching processes, ultra-strong and electro-conductive graphene fibers was achieved with improved results which is higher than the previous reports without the high temperature treatment. The torsional properties of graphene fibers were reported for the first time, and the shear strength and modulus of graphene fibers were superior to conventional metals and polymers, and the density was much lighter than metals. In addition, by applying graphene wet-spinning method, the highly electro-conductive MXene fiber was demonstrated. Since most of the dispersion of 2D nanomaterials uses the mechanism of electrostatic charged surfaces like GO, it is considered that graphene oxide spinning studies would be applied universally to 2D nanomaterials systems.