2010년도 우리나라의 지역별 전력수요예측에 관한 연구 / 이정한 저

이정한 연세대학교 1995 국내석사

바위글씨를 통해 본 ‘장구지소(杖屨之所)’의 현황 및 장소성에 관한 연구

이정한 우석대학교 대학원 2015 국내박사

Abstract The Study on the Sense of Place and Current Status of ‘Janggujiso’ Seen through Letters Carved on the Rocks Jung-Han, Lee Major in Landscape Architecture & Civil Engineering The Graduate School of Woosuk University Academic Advisor : Professor Jae-Hyun, Rho This research attempted to reveal the characteristics of the sense of place and current status of the conceptual space of ‘janggujiso(杖屨之所)’ and similar ‘jisos(之所)’ through documentary survey, field survey, online survey, and interviews. By investigating and analyzing the characteristics of places and locations of janggujiso that are maintained in Korea through field surveys after comparing and analyzing the concept and examples of janggujiso focusing on documents, this research sought to investigate the sense of place, current status, and concept of janggujiso as a traditional attraction, and the results of the research are as follows. 1. The dictionary definition of ‘janggu(杖屨)’ shows that the word is a compound of ‘jang (杖, meaning, cane stick)’ and ‘gu (屨, meaning, shoes), thus means (1) a cane stick and shoes; or (2) the trace of the stay by a renowned person, which has originated from the comparison of the relationship between a cane stick and age and ‘Sajangje(四杖制)’ in ‘Wangje’ of 『Yegi(禮記)』 As a result of analyzing the examples of ‘janggu’ based on the database of the Institution for the Translation of Korean Classics, it appeared that the concept contains the ‘image of a hermit that thinks and strolls in a space, called as temple’ or indicates a ‘Buddhist monk or ascetic,’ and also contains the concept of living-scape, unlike ‘hermitage,’ while pursuing ‘yousang(meaning, playing and enjoying)’. The essence of ‘janggu’ means the land of ancient sages or their traces, and has been revealed to mean the free and easygoing attitude enjoying the beautiful scenery after leaving the mundane world, eventually exhibiting a close relationship with landscape sightseeing. 2. As a result of analyzing cases in poetries and proses, ‘janggujiso’ appeared to be used under a poly-semantic concept. The most universal concept appeared to be the concept of dwelling and habitat, such as a place for preaching and strolling, the acting agents appeared to be limited to ancient sages, including parents and teachers, and the pertaining location appeared to refer to a place that may be recognized for having a beautiful scenery. Janggujiso was a place where people strolled in a carefree condition, and mostly, a space securing particular territoriality for the purpose of resting in the ‘superiority of nature,’ even when such place was not a haven or secluded place. 3. The result of analyzing the cases of ‘jangsujiso’ & ‘jangsujiso(藏修之所)’ through studying the Documentary Literature showed that the locations or seasonal sceneries referred to as janggujiso appeared in the order of Seowon(書院) , Sa(祠), Jeong(亭), Dang(堂), and Dae(臺), while jangsujiso appeared in the order of Seowon(書院), pavilion(亭), Dang(堂), Jae(齋), and place for spiritual exercising, and as a result, the sum of the ratio for the seasonal sceneries by the top five ranks appeared to be 75.1% for janggujiso and 58.0 for jangsujiso. The type of places referred to as janggujiso showed a simpler feature compared to jangsujiso. In addition, there appeared to be a total of eight types of overlapping place types between janggujiso and jangsujiso among the places ranked in the top ten. Among such, Seowon appeared to be the space used with most meaning for both janggujiso and jangsujiso, both nominally and virtually. In contrast, Jae ranked seventh as a janggujiso but fourth for jangsujiso, and it is noticeable that places for spiritual exercising, which did not make in the top ten for janggujiso, ranked fifth for jangsujiso. Thus, although janggu and jangsu somewhat show a difference in the space type and recognition, when viewing the use of ‘jangsu(藏修)’ and ‘yusik(遊息)’ overall, which had natural functions as a studying area such as Seowon, it is not unreasonable to understand the two concepts under an integrated concept of ‘janggujiso. 4. There were a total of 97 places confirmed of the existence of janggujiso, and among such, 37 places were in Gyeongnam-do(38.1%), 27 places in Jeonnam-do(27.8%), 20 places in Gyeongbuk-do(20.6%), eight places in Jeongbuk-do(8.2%), three places in Chungbuk-do(3.1%), and two places in Gyeonggi-do (2.1%). One peculiar phenomenon appeared to be that, 77.8% of the janggujisos located in Jeonnam were discovered around Cheongnyu Valley and Wongye Valley of Mount Dongak located in Gokseong-gun, which is an extremely unusual trend. When excluding janggujisos located in Gokseong, it appeared that the Gyeongsangdo area had most janggujisos with 57 places, holding 75.0%, which seems to be a result reflecting the hermit-oriented inclination of the Confucian scholars at Yeongnam, led by Teogye(退溪) Lee Hwang(李滉, 1501-1570) and Nammyeong(南冥) Cho Sik(曺植, 1501-1572). 5. Regarding the types of janggujisos it appeared that ‘janggujiso’ appeared to be the most universal type with 36 places(37.1%), and there appeared to be 17 places of ‘janggucheo(杖屨處: 17.5%)’, 13 places of ‘jangguso(杖屨所: 13.4%)’, seven places of ‘byeoleup(別業: 7.2%)’, five places of ‘jangsudong(藏修洞: 5.2%)’, four places each of ‘jangsujiso’ and ‘janggujidae(4.1%)’, and two places of ‘gobanjidae(考槃之臺).’ As a result of simplifying the concepts of the types of confirmed janggujisos, it could be confirmed that the names of areas originating from ‘jangsu,’ such as jangsujidae, jangsudae, and jangsudong, and originating from ‘janggu,’ such as janggucheo, jangguso, janggudae, and janggujidae, in addition to janggujiso, were being substituted with ‘Dong(洞)’ and ‘Dae(臺).’ 6. The figures honored by the janggujiso were mostly prominent figures of Neo -Confucianism that succeeded the academic line of the Yeongnam area, such as Kim Jong-jik(金宗直, 1431-1492), Jeong Yeo-chang (鄭汝昌, 1451-1504), Kim Gweng-pil(金宏弼, 1454-1504), Kim Il-son(金馹孫, 1464-1498), Cho Sik(曺植, 1501-1572), Cheong Gu(鄭逑, 1543-1620), and Heo Mok(許穆, 1595-1682). Other figures were mostly composed of classic scholars from the Goryeo Dynasty that lived in hermitage without agreeing to the foundation of Joseon, such as Jeong Mong-ju(鄭夢周, 1337-1391), a Neo-Confucian scholar at the end of the Goryeo period, and Choi Chi-won(崔致遠, 857-?), a great scholar from the Silla period, however, in areas such as Gokseong, local Confucian scholars formed the mainstream. Most of the figures for jangucheos established at Mount Dongak of Gokseong not only largely includes anti-Japan activists during the Japanese colonial period and the end of the Joseon area, but also includes figures such as Silhak(realist school of Confucianism) scholars that made the framework of and achieved the completion of Silhak during the latter period of Joseon, such as You Hyeong-won(柳馨遠, 1622-1673), Lee Ik(李瀷, 1681-1763), and Jeong Yak-yong(丁若鏞, 1762-1836). 7. As a result of making classifications based on the year of birth of the figures to whom the places were honored, the figures from the first half of the 16th century appeared to occupy approximately 16.5% with 16 figures, and figures from the first half of the 19th century appeared to occupy 14.5% with 15 figures. There were ten figures from the latter half of the 16th century, holding 10.3%, and the number of figures from the first half of the 17th century appeared to be seven(7.2%) and the latter half of the 15th century appeared to be six(6.2%). In particular, there were 26 figures from the 16th century, occupying 26.8%. The 16th century covers the period of Yeonsangun to King Seonjo, which was a period of creating the basis of society while experiencing a massacre of scholars pursuant to the fierce political strife against the Hungu group, when the party that did not have political power commonly called as ‘Sarim(士林, Confucian scholars)’ entered the central government, thus, it can be understood that janggujiso was formed as a way to teach and practice the philosophy of Confucianism while retiring to hermitage in nature. In addition, the 19th century pertains to the last period of Joseon, thus, the above result seems to have been caused by the retirement of classical scholars to hermitage and rural life, reflecting the extremely troubled times, such as due to foreign invasions and agrarian disturbances. 8. Sixty-nine places appeared to honor only one figure through a janggujiso, which appeared to be the most common form, occupying 71.1% of all areas, and there appeared to be 13 places honoring two figures. In addition there were each of four janggujisos honoring three figures and four figures, and there appeared to be three janggujisos that honored five figures. As a result of analyzing janggujisos confirmed of its settlor and constructor, it appeared that 30 places were formed by descendants(30.9%), 14 by Confucian scholars(14.3%), and four by younger students(4.1%), and regarding the marking of areas of janggujisos, 84 places appeared to have marked the locations through rock writings(86.6%) and 14 places appeared to have marked places with monuments and headstones(13.4%). 9. As a result of classifying the locational features of janggujiso, there appeared to be a significantly high number of valley types, with 45 places(46.4%), and the others were classified into 25 places of riverside types(25.8%), 23 places of mountain types(23.7%), and two places each of flatland types and peak types(2.1%). In addition, as a result of examining the characteristics of places centering on relevant structures and seasonal sceneries to understand the special features of areas nearby janggujisos, there appeared to be a significantly high number of Dae(臺), with 32 places, which seems to be a result of applying the characteristics by which itself maintained the outstanding scenery, in addition to allowing to view far away sceneries, such as distant views. There appeared to be 21 places of pavilion(亭)(21.6%), six places of Seowon(6.2%), five places of Am(菴)(5.2%), four places each of Ru(樓), Dam(潭), and Dongcheon(洞天)(4.1%), and three places each of places of spiritual exercising and Dongcheon(3.1%). As a result, Ru, Jeong, and Dae are good places for enjoying the beautiful scenery, as well as janggujiso. As a result of analyzing poems and proses, a different result appeared from the result showing that Seowons or shrines: 祠) were spaces with a substantially close relationship with janggujiso, both nominally and virtually, regarding janggujiso and jangsujiso, and the biggest reason for this seems to be because of the shutdown of Seowons during the later period of Joseon, and the rapid collapse of the Seowon culture, along with the fall of the Joseon Dynasty, that followed. However, pavilions are assumed to have been continuously managed or newly constructed, along with the importance of the recreation culture afterwards, and this seems to be a result arising from the continuous inheritance of Dae that is composed of natural stone faces such as stone walls or peaks, and its meaning and form, along with the writings engraved on the pedestals. 10. Janggujisos are being passed down as a space of incarnating the lessons of ancient sages, a site for appreciating arts and reciting poems, a place for remembering the sightseeing of Mount Jiri by leaders of Confucian scholars in the Yeongnam area, and a space for worship for patriots and ancient sages that fulfilled their filial duties. However, the sense of supremacy for pre-occupying the landscape and places of janggujiso also exhibited an aspect as a fighting place, incurring conflicts and hegemony issues between clans. Ru, Jeong, Dae, and Dam, which were examined as subjects of the study, were the footholds of landscape visitations having a Korean characteristic and show the place rootedness phenomenon intact through honoring ancient sages and supremacy formed through a particular area based on place attachment. Jangsujisos are in diverse forms and shows slight differences in the composition methods, facilities, and enjoyment forms, however, the spirit of honoring the figures, the message of place attachment, and worship of ancient sages are still being continuously inherited. This research was conducted focusing on janggujisos among the traditional landscape areas expressing the sense of place, and as a result, janggujisos can be determined to be a type of place and landscape having many implications for reproduction of modern places, in addition to being a place allowing to conjecture the original form of the memorial parks and memorial spaces from the aspect of landscape design. 日 文 抄 錄 岩刻を通じて見た‘杖屨之所’の 現況と場所性に関する研究 李廷翰(リ ジョン ハン) 專攻 : 造景土木工学 韓国 又石大学校 大学院 本研究は文献調査、現場調査、インターネット調査そしてインタビューなどを通じて'杖屨之所'及び類似'支所'概念空間の現況と場所の特性を明らかにして試みられた。文献を中心に杖屨之所の概念と用例を比較分析して以後、現場調査を通じて、国内の存置なっている杖屨之所の立地及び場所の特性を調査分析することにより、伝統的名所としての杖屨之所の概念と現況そして場所性を究明しようとた本研究の結論は次のようだ。 1. '杖屨之所'の辞典的定義は'杖'+'屨'の合成語として①つえ[杖]とくつ[靴]、②名前のある人が泊まった跡を意味し、その根源は『禮記』'王制編'に杖と年齢との関係を'四杖制'に比喩したことから由来した。韓国古典翻訳院の韓国古典綜合D/Bなどに基づく'杖屨'の用例の分析結果、'道士や僧侶'を名指ししたり'寺刹という空間から逍遙し、想念する隠者の姿'を盛り込んでおり、'遊賞'を目指すが、'隠居'とは違って、生活景としての概念を内包している。'杖屨'の本質は先賢の遺地やその痕迹を意味するもので、究極的に山水遊覽と密接な関係を見せ、世俗を離れ勝景を楽しむ悠々自適な態度を意味することが明らかになった。 2. 詩文などの用例分析結果、'杖屨之所'は、多義的の概念に展開されている。最も普遍的な概念は逍遙處、講学處などの居處及び棲息處の概念があり、その行為の主体は親や先生など先賢などに限られており、その場所は勝景と認識されるような所を指している。杖屨之所は、穏やかな状態で逍遙していた場所であり、主に隠遁地や隠遁するところがなくても一定の'自然優越的'空間で休憩を目的とした特定領域性が確保された空間だった。 3. 記文分析を通じた'杖屨之所'と'藏修之所'の用例の分析結果、杖屨之所を指す景物や場所は書院-祠-亭-堂-臺などの順となった反面、藏修支所は書院-亭-堂-齋-精舍の順だったが、5順位景物の合算値は杖屨支所が75.1%、藏修支所が58.0%となった。したがって、杖屨支所が指す場所の類型が藏修支所に比べてより単純な特性を見せた。また、全10順位までの場所の一鼓支所と藏修支所が重なる場所の類型は、計8つの類型が分かった。そのうち書院は杖屨支所や藏修支所ともに最も高い意味として活用された空間が明らかになった。これに比べて齋は杖屨支所では7位になった反面、藏修支所では4順位となっており、杖屨支所で10順位に入ることができなかった精舍は、藏修支所では第5順位に入ったことは注目される。したがって、杖屨と藏修はやや空間類型と認識の違いを見せているが、書院など講学空間本来の機能である'藏修'と'遊息'という用途を総合すると、両概念を'杖屨支所'という統合的概念で把握するのに大きな無理はない。 4. 杖屨之所の存在が確認された場所は計97カ所と慶尚南道37カ所(38.1%)、全羅南道27カ所(27.8%)、慶尚北道20カ所(20.6%)、全羅北道8ヶ所(8.2%)、忠淸北道3ヶ所(3.1%)、京畿道2カ所(2.1%)だった。特異な現象で、全羅南道所在77.8%の杖屨支所はすべて谷城郡所在ド動樂山淸流九曲と元溪九曲で発見される異例的な傾向を見せてくれた。谷城所在の杖屨支所を排除する場合、慶尚道地域所在の杖屨支所が57カ所と、全体の75.0%を占めることが分かったが、これは退渓 李滉(1501∼1570)と南冥 曺植(1501∼1572)などを筆頭にした、領南の士林の處士指向的性向が反映された結果とみられる。 5. 杖屨支所の類型は'杖屨之所'が36カ所(37.1%)で最も普遍的であり、'杖屨處'17ヶ所(17.5%)、 '杖屨所'13ヶ所(13.4%)、'別業'7カ所(7.2%)、'藏修洞'5ヶ所(5.2%)、'藏修之所'と'杖屨之臺'各4カ所(4.1%)、そして'高槃之臺'2カ所などで分かった。確認された杖屨之所の類型単純概念化した結果、杖屨之所以外に杖屨處・杖屨所・杖屨臺・杖屨之臺などの'杖屨'を語源とする空間と藏修之臺・藏修臺・藏修洞など'藏修'を語源とした支所の名称が'臺'と'洞'に代替されていることが確認された。 6. 杖屨之所の追悼人物はほとんどの金宗直(1431∼1492)、鄭汝昌(1450∼1504)、金宏弼(1454∼1504)、金馹孫(1464∼1498)、曺植(1501∼1572)、鄭逑(1543∼1620)、許穆(1595∼1682)など嶺南の派閥を継承する性理学の巨頭だった。このほか、新羅の大学者崔致遠(857∼?)と高麗末期性理学者の圃隱 鄭夢周(1337∼1392)など、朝鮮建国に同調せず、隠居した高麗朝の士などが大半だったが、谷城などでは地域儒林が主流を成した。谷城動樂山に設定された大半の杖屨處は、朝鮮末期と日本植 民地時代の抗日運動家が大擧含まれているだけではなく、柳馨遠(1622∼1673)、李瀷(1681∼1763)、丁若鏞(1762∼1836)など、朝鮮時代後期の実学の土臺とその完成を成し遂げた実学者も追念人物に含まれて分かった。 7. 追念の対象人物の生まれた年を基準に分類した結果、16Cの前半期人物が16人へ約16.5%を占めており、19Cの前半期人物は15人に14.5%を占めた。また、16C後半機人物が10人として10.3%を占めており、17Cの前半期人物が7人(7.2%)、15C後半期人物は6人(6.2%)などの順と集計された。 特に16世紀の人物が26人に26.8%を占めた。16Cは燕山君から先祖に至る時期によく'士林'と称する'在野勢力'が中央に進出し、勳旧派と激しい政争による士禍を経験し、基盤を作っていく時期に自然に隠居して儒教の道を講じて実践するための方便として杖屨之所が形成されたものと把握される。また、19Cは、朝鮮末期として外勢の侵略と農民蜂起などと非常に乱れた時流を反映した士たちの落鄕ちと隠居の結果と推定される。 8. 杖屨之所の追念の数は1人が69カ所と、全体のうち71.1%を占め、最も普遍的な形で現れており、2人13ヵ所と集計された。その他に3・4人を追念する杖屨之所も各4カ所ずつ分かっており、5人の追念の数をもつ杖屨之所は3カ所と明らかになった。杖屨之所の造成または設定者が確認された杖屨之所の分析結果、子孫30カ所(30.9%)、儒林14カ所(14.3%)、後学4ヶ所(4.1%)などが明らかになっており、杖屨之所の領域表示は岩字が84ヶ所(86.6%)にはるかに高く、碑石や碑閣は14カ所(13.4%)だった。 9. 杖屨之所の立地特性類型化した結果、渓谷型が45カ所(46.4%)にはるかに多く、河岸型25カ所(25.8%)、山地型23カ所(23.7%)、平地型と山峰型2ヶ所(2.1%)などに区分された。また、杖屨之所近くの空間的特性を把握するため、関連景物や造営物などを中心に場所の特性を把握した結果、臺が32カ所(33%)にはるかに高かったが、これは遠景などの風景を遠く眺められいるだけでなく、その自体が卓越した景観性を維持する特性が反映された結果とみられる。その次に亭が21カ所(21.6%)、書院が6ヶ所(6.2%)、菴が5ヶ所(5.2%)となっており、樓と潭、そして洞天がそれぞれ4ヶ所(4.1%)、そして精舍と洞天各3ヶ所(3.1%)などの順となった。このような結果を見ると、'樓・亭・臺)'は山水遊覧の拠点として杖屨之所また、例外はないことが分かった。 これは詩文の分析結果、杖屨之所や藏修支所ともに書院や祠堂[祠]が杖屨之所と関連性の高い優れた空間の類型だったのとは違った結果で、朝鮮末期書院の閉鎖が最も大きな理由として判断され、その後朝鮮王朝の滅亡とともに書院文化また、急速に崩 壊されたものと同じ軌跡を辿ってきた結果で判断される。しかし、亭子はその後も休養文化の重要性とともに持続的に管理されたり、新築なってきたものと推定され、石壁や岩峰と一緒に自然岩壁で構成された'臺'はそこに刻んだ岩字とともに、その形態や意味が持続的に伝承されたことに起因した結果と推察される。 10. 杖屨之所は先賢の言葉を顯現した場所で、詩律風流の現場に、領南の士林巨頭の智異山探勝を追念する場所で、そして愛国志士や親孝行を尽くした先賢の崇慕空間として伝えられてきている。しかし、杖屨之所の場所及び景観を先取りするための覇権意識は一族間の場所ヘゲモニーと葛藤を誘発する闘争支所としての様相を見せた。事例の対象で見た樓·亭·臺及び潭は韓国的な山水の探訪の拠点であり、場所愛着を基に、特定の空間の形成された先賢追念と覇権を通じた場所の着根現象をそのまま見せてくれる。杖屨之所は多様な形態と造成方式、施設そして享有の形は少しずつ差を見せているが、先賢尊崇と場所愛着のメッセージと追念の精神は、今も綿々と継承されている。 本研究は場所性を表現した伝統造景空間のうち杖屨之所に焦点を合わせて試みられた研究として、杖屨之所は造園設計的側面で記念空間や追念公園の原型的な姿を類推することができる場所であるだけでなく、現代的な場所の再現に向けてもきわめて示唆的な景観や場所の類型と判断する。

지게차 스마트안전기술 도입에 따른 산업재해 예방 효과에 관한 연구

이정한 숭실대학교 안전융합대학원 2023 국내석사

A Study on the Prevention Effect of Industrial Accident with the Introduction of Smart Safety Technology for forklifts Lee Jung Han Department of Smart Industrial Safety Engineering Graduate School of Education Soongsil University With the development of digital technology due to the 4th Industr ial Revolution, smart technologies are converging in various industri al fields, bringing many changes to the industrial field. Since the es tablishment of technical standards and regulations according to the speed of technological development is insufficient, the minimum usa bility of currently distributed devices must be verified to enable sm art industrial ecosystems such as smart factories to be established through research and development of technologies that are actually needed and applicable in industrial sites. I think it can be built. So far, the introduction of smart safety technology in industrial si tes has been applied selectively. However, in order to prevent endle ss forklift collisions, the government legislated the application of sm art safety technology devices such as rear detection devices to prev ent forklift rear collision risks in December 2019, and accordingly, a ll forklifts operated in industrial sites are equipped with smart safet y equipment. The device has been attached, and after a certain peri od of time, it can be said that the time has come to verify the effe ctiveness of the smart safety device. In order to derive research results, we derived quantitative results by comparatively analyzing the two years before and after the enac tment of the application of forklift rear detection devices based on domestic industrial accidents and accident data from companies that applied smart safety technology to forklifts, and provided practical r esults for forklift safety management. A survey on usability was co nducted targeting related jobs and qualitative results were derived. Through this study, the following results were derived. First, after legislating smart safety technology for forklifts, collisi on accidents, which are mainly caused by forklift accidents, have g radually decreased. Second, as a result of a survey on the usability evaluation of sm art safety technology for jobs directly or indirectly related to forklif ts, safety managers, supervisors, and operators are all feeling the p ositive effects of smart safety devices. Third, the perspectives on smart safety technology for each job were somewhat different depending on the characteristics of the jo b. Safety managers highly evaluated the forklift's ability to detect pedestrians and co-workers as they approach, as accident preventio n is a top priority at the workplace, and forklift operators said that their constant anxiety about blind spots that occur when backing u p and the random approach of pedestrians was alleviated. However, since management supervisors are a job that requires consideration of productivity, work efficiency was somewhat lower than that of o ther jobs. 지게차 스마트안전기술 도입에 따른 산업재해 예방 효과에 관한 연구 이정한 스마트산업안전공학과 숭실대학교 안전융합대학원 4차 산업혁명에 따른 디지털기술 발전에 따라 다양한 산업분야에서 스마트 기술들이 융합되어 산업현장에 많은 변화를 가져오고 있다. 기 술 발전 속도에 따른 기술표준 및 규제 정립이 미흡한 시기이므로 현 재 보급되는 장치에 대해 최소한의 사용성이 검증되어야 산업현장에 서 실질적으로 필요로 하고 적용 가능한 기술들이 연구개발로 이루어 져 스마트팩토리와 같은 스마트 산업 생태계가 구축될 수 있다고 생 각한다. 그간 산업현장에서의 스마트 안전기술 도입은 선택적으로 적용되어 왔다. 하지만 정부는 끊이지 않는 지게차 충돌사고를 예방하기 위해 2019년 12월, 지게차 후방 충돌 위험예방을 위한 후방감지장치 등 스 마트 안전기술 장치 적용을 법제화 하였고, 이에 따라 산업현장에서 운영되는 모든 지게차에는 스마트 안전장치가 부착되었으며, 일정 시 간이 흐른 현 시점에 스마트 안전장치의 효과성에 대한 검증이 필요 한 시기가 도래되었다고 할 수 있다. 연구 결과를 도출하기 위해 국내 산업재해 및 지게차에 스마트 안 전기술이 적용된 기업의 사고 데이터를 근거로 지게차 후방감지장치 적용 법제화 전후 2년을 비교분석하여 정량적인 결과를 도출하였고, 지게차 안전관리에 실질적으로 관련이 있는 직무를 대상으로 사용성 에 대한 설문조사를 하여 정성적인 결과를 도출하였다. 본 연구를 통하여 다음과 같은 결과를 도출하였다. 첫째, 지게차에 대한 스마트 안전기술 법제화 이후 지게차 사고원인 으로 주로 발생되는 부딪힘 사고가 점진적으로 감소되었다. 둘째, 지게차와 직간접적으로 관련된 직무를 대상으로 스마트 안전 기술 사용성 평가에 대한 설문조사 결과, 안전관리자, 관리감독자, 운 전원 모두 스마트 안전장치의 도입과 적용에 대한 긍정적인 효과를 체감하고 있다. 셋째, 직무별 스마트 안전기술을 바라보는 시각은 업무특성에 따라 다소 상이했다. 안전관리자는 사업장 사고 예방이 최우선이므로 지게 차 외부에 보행자 및 동료작업자 접근 시 감지 능력에 대해 높이 평 가했고, 지게차 운전원은 후진 시 발생하는 사각지대와 보행자의 임의 접근에 대한 상시적인 불안감이 해소 되었다고 응답했다. 다만, 관리 감독자는 작업효율과 생산성을 고려해야하는 직무이기 때문에 다소 부정적인 시각이었다.

70인경 배열로 읽는 12예언서

이정한 웨스트민스터 신학대학원 대학교 2013 국내석사

The purpose of this article is to examine the link between the former 6 books of the Book of the Twelve according to the order of the Septuagint Twelve. My approach in this paper owes a great deal to the concepts of catchword phenomenon of James Nogalski who insisted the unity of the Book of the Twelve based on MT order. In this paper, I will attempt to read the former 6 books of the Book of the Twelve in the order of the Septuagint by using catchword phenomenon methodology. I suggested that the order of the Septuagint Twelve does not seem to be modification by the Septuagint’s translator(s), but follows the order of the Vorlage of the Septuagint. In other words, I attempted to deal with the unity of the Hebrew Vorlage based on the Septuagintal order of the Book of the Twelve. In the chapter 2, I dealt with history of research about the unity of the Book of the Twelve and showed necessity of the research about the Septuagintal order of the Book of the Twelve. In the third chapter, by presenting two conflicting orders(the MT and the Septuagint) and the theological peculiarity(diversity), I argued the significance of the research about the Septuagintal order of the Book of the Twelve. In the chapter 4, I suggested catchwords of the former 6 Books of the Book of the Twelve in Septuagintal order. In sum, catchword cohesion of the former 6 Books of the Book of the Twelve shows that the Twelve in Septuagintal order reflects a theological flow from the sin and judgement of Israel to the same of Judah and the nations. 본 논문은 12예언서의 전반부 6권을 70인경 배열로 읽을 때 나타나는 신학적 함의를 연구한다. 우리는 MT 배열을 근거로 12예언서의 통일성을 주장했던 노갈스키의 연결어구 현상 방법을 12예언서의 70인경 배열에 적용한다. 그러나 본 연구는 70인경 본문이 아닌, 70인경 배열을 가진 히브리어 대본(Vorlage)에 관한 연구이다. 우리는 12예언서에 한하여 70인경의 배열이 번역자(들)의 의도적인 변형이 아니라, 70인경의 히브리어 대본이 갖고 있던 배열이라는 점에서 70인경 배열을 가진 히브리어 대본의 통일성을 연구한다. 2장에서는 12예언서의 70인경 배열이 갖는 신학적 함의를 제안하기 위해 12예언서의 통일성에 대한 연구사를 요약하고, 12예언서의 70인경 배열 연구의 필요성을 논증한다. 3장에서는 12예언서의 두 가지 배열(MT와 70인경)과 제2성전기의 신학적 특성(다양성)을 제시함으로써 70인경 배열 연구의 중요성을 논증한다. 4장에서는 배열만 다를 뿐 내용은 같을 것으로 전제한 MT를 대조본문으로 사용하여, 12예언서 70인경 배열의 전반부 6권의 연결어구들을 제시한다. 전체적으로 12예언서 70인경 배열의 전반부 6권의 연결어구들은 북이스라엘의 죄와 심판으로부터 남유다의 죄와 심판 그리고 만국의 죄와 심판으로 향하는 신학적인 흐름을 반영한다.

Studies on Quality Improvement of Seedlots for Soybean Sprout Cultivation and Detection, Control of Sprout Diseases : 콩나물 재배를 위한 나물콩 품질개선과 콩나물병 방제에 관한 연구

이정한 경상대학교 대학원 2009 국내박사

The studies were conducted 1) to exclude the seedlots with abnormal seed coat prior to sprouting, 2) to detect anthracnose inocula with polyclonal antibody based indirect-ELISA, 3) to prevent the soybean sprout rot with heat treament technology and 4) to elucidate the Cotyledon Black Decay (CBD) of soybean sprout by bean bug, Riptortus clavatus. The cotyledons black syndrome (CBS) of sprout were classified into three types; i.e., Cotyledon Black Decay (CBD), Physiological Hollow (PH) and Black Mottling (BM). CBD of soybean sprout were most prevalent and exceptionally high as 20% for seedlots produced in 2004, which was as low as 1% level for seedlots produced in both 2005 or 2006. The incidence of Physiological Hollow (PH) and Black Mottling (BM) tend to be consistently 1% to 2.5% over 3 year period. The PH of cotyledon were attributed to be physiological, because no pathogen or trace of insect demage were observed by Scanning Electron Microscopy. The BM were found frequently on the sprouts from plots, where contaminated water were recycled for a long time without change of the fresh water. BM incidence was alleviated by NaOCl seedlot disinfection. Seed germination was adversely affected by Ethanol treatment and chitosan was bacterial growth static, rather than bactericidal. From seedlots, eight types of improper seed were sorted by color and shape, which were cultivated to soybean sprouts. Three improper seed such as Black rot (Br), Seed coat black spot (Cb) and Wrinkled seed (Ws) sprouted to carry black lesion on cotyledons. The hypocotyls were very short below 1cm long. Seed coat fractured (Cf) seeds and Unripe seeds(Us) did not germinated. However, seedlot with Brown seed coat (Bc) or Brown hilum (Bh) did not result in any abnormalities on cotyledon of sprouts, which were surely normal. Eight types of improper seed comprising 6.1 % of bulky seedlot were exposed to brine assortment at 25% NaCl solution for 10 minutes: Those that were removed easily were Cf, Br, and Ws; those that germinated to normal soybean sprout were Bh and Bc; those that are not excluded and are likely to be intermixed with healthy seeds were Ps, Us and Cb, the last one should be the one that carry the microbial pathogen or contaminates the sprouting system. Polyclonal antibody based-ELISA system was developed to monitor inocula accurately and rapidly before onset of anthracnose on soybean sprouts. Titer of mouse antisera against conidia of Colletotrichum gloeosporioides, determined by indirect ELISA, was high enough to be detectable up to x25,600 dilutions. Both PAb1 and PAb2 had the highest level of reactivity to Colletotrichum gloeosporioides. Absorbance readings exceeded 0.15. Sensitivity of PAb to C. gloeosporioides was precise enough to detect spore concentration as low as 500 conidia/well by indirect ELISA. Both antibodies are very sensitive and highly specific to the target pathogen Colletotrichum gloeosporioides, apparently discriminating other unrelated pathogen, or epiphytes. This kit fulfills the requirements for detecting inocula before infection and onset of anthracnose. This ELISA system should also be feasible to detect C. acutatum (Mungbean sprouts rot), G. cingulata (apple) and C. gleosporioides (pepper). It was remarkable that absorbance value was not reduced even after 4 consecutive washings, suggesting that antigenic determinants are on the surface of conidia. Antigenic determinant was characterized by heating and enzyme treatment: Both PAb1 and PAb2 bind to protein epitope that does not contain residue of amino acid, arginine, and lysine, even though more work needs to be done. Anthracnose fungus was most pathogenic on soybean sprout, of the fungi and bacteria isolated from rotten sprout on market. Bacterial strains associated were not virulent. Dry heat (DHT) applied even as high as 65?? for 30 min was not effective enough to eliminate the artificially inoculated Colletotrichum gloeosporioides propagules from seedllots. Hot water immersion treatment (HWT), at elevated temperature of 55?? for 20 min, did eliminate the pathogen but reduced seed germinating and retarded sprout growth: Seed germination was practically acceptable when the seedlots were exposed to at 55?? for 5 min, but about 20% anthracnose propagules survived. Accordingly, the HWT scheme was optimized for 5 min at 60??. This scheme was validated, at small to large scale production system, that surely rule out the possible carry over of the bacterial contaminant from seedlots. This result should improve the shelf-life of soybean sprout on the market. Cotyledon Black Decay (CBD) on soybean sprout mimics the black spot, presumably due to microbial infection. CBD, not visible or predictable at seedlot state for some reason, shows up exclusively on cotyledon of soybean sprout during sprouting process. Such an incidence rate fluctuated from 0.8 to 19.5% over three years from 2004. The author suspected some pod-infecting anthracnose fungi and/or pod-blight pathogen, or pod-sucking bean bug, one of the major pests of soybean, might have involved, of which the author ruled out fungal pathogen because it was preventable through heat treatment, a proven method for seedlot disinfestation. The healthy seeds artificially fed by bean bug for one to seven days were sprouted, and 6 to 41% of the soybean sprout revealed the CBD mimic to those occurred in soybean sprout from previous commercial seedlot screening experiments. This finding is the first report to confirm that bean bug damage to pod at R8 stage is directly responsible for the CBD, which did not concur with any other deleterious effects on sprouting such as reduction in hypocotyls elongation and rooting except unsightly sprout quality. However, earlier feeding either at green pod or greenish yellow pod stage (R6?Cearly R7 stage) resulted in rather severe damages, which strikingly reduced hypocotyls growth to about one forth to about two third, as well as the reduction in rates of seed germination.

한국어 모어 화자와 중국인 한국어 학습자의 장단음 인식 및 실현에 관한 연구

이정한 연세대학교 교육대학원 2012 국내석사

A Study on the parallel finite element algorithm in computational wind engineering : 풍공학 전산해석을 위한 병렬유한요소 알고리즘에 관한 연구

이정한 서울대학교 대학원 1997 국내박사

시간영역 음향상사법을 이용한 회전익 소음예측에 관한 연구

이정한 서울대학교 대학원 1997 국내석사

장기요양제도에서 방문재활 급여서비스 도입에 관한 시설종사자의 인식 연구

이정한 동신대학교 대학원 2009 국내석사

본 연구는 현재 국내 장애인복지관, 노인복지관 및 그 부설 장기요양기관에 근무하는 관련종사자를 대상으로 노인 장기요양 보험제도에서 장기요양서비스가 필요한 장애유형과 이들에게 방문재활이 필요한 이유에 대해 사회복지시설에서 방문재활 프로그램 실시 여부와 의식 및 실태를 조사하였다. 본 연구는 재가 장애 노인에게 재가 급여서비스로 방문재활이 도입 시 노인들의 방문재활 욕구 및 현재 급여서비스의 질적 개선 방안을 마련하는데 기초 자료로서 제공하고자 하였다. 보건복지가족부 사회복지시설편람을 근거로 전국 장애인복지관 147개, 노인복지관 및 부설장기요양 기관(300개)에 설문의뢰 공문을 발송하여 관련종사자(사회복지사, 간호사, 물리치료사, 작업치료사, 언어치료사, 특수교사)를 대상으로 설문 조사를 실시하였다. 전체 227명 시설종사자가 응답하였으며, 일반적 특성은 사회복지사 57.3%, 간호사 6.2%, 물리치료사 16.3%, 작업치료사 5.3%, 언어치료사 6.6%, 특수교사 8.4% 순으로 나타났으며, 근무기관은 장애인복지시설 83.7%, 노인복지시설 10.1%, 장기요양기관 6.2%였다. 장기요양서비스가 필요한 장애유형을 조사한 결과 뇌병변 52.0%, 지체장애 37.4%로 나타났다. 각 직종별 사회복지사와 특수교사는 지체장애를 1순위로 꼽았으며, 간호사, 물리치료사, 작업치료사, 언어치료사는 뇌병변을 1순위로 꼽았다. 장기요양보험제도에 따른 방문재활의 필요를 조사한 결과 재가 장애인의 병원왕래 불편함 해소와 경제적인 이득 4.2점, 재가 장애인의 잔존기능 유지 및 향상에 도움 4.0점, 재가 장애인의 자기 선택권 확대로 이용자 중심 급여서비스 확대 4.1점, 재가에서 정기적인 재활운동이 가능해 조기퇴원 및 입원기간을 단축 3.8점, 장기적인 재활운동이 필요한 환자에게 지속적 치료가 가능 4.1점으로 80% 이상 긍정적인 응답을 하였다. 방문재활이 잔존 기능 유지 및 향상에 기여하는지 조사한 결과 매우 그렇다 19.4%, 그렇다 52.0%, 보통이다 26.9%로 나타났다. 재가급여에 있어서 방문재활서비스가 재가 장애 노인에게 필요한가에 대해 대부분의 직종에서 고르게 필요하다고 응답하였고, 방문재활의 세부내역별 필요성을 조사한 결과 물리치료사의 재활 운동 및 통증치료가 평균 4.3점으로 가장 높게 나타났다. 방문재활 현황 조사 결과 재활전문가 중 현재 22.9%가 방문재활을 실시하고 있었으며, 방문재활 대상자는 주로 뇌졸중 73.7%로 가장 많았으며, 수발/간병인은 73.7%로 배우자 주로 돌보고 있었다. 재가급여서비스로 방문재활 도입 시 방문재활 담당 인력 기준은 3~5년 임상경력과 방문재활교육을 이수한 자가 필요하다에 52.4%로 가장 많이 응답하였다. 방문재활의 신설 시 선결 과제는 재가 장기요양보험료의 상승을 억제할 조세 및 기금 확보 84.9%로 나타났다. 방문재활전문가 인적인프라 확충으로 질적 서비스 지향 조사 86.3%, 방문재활 시설인프라 확충으로 양적 서비스 지향 조사 80.6%, 관련된 법령의 정비해야 한다는 조사 87.3%로 나타났다. 향후 노인 장기요양보험제도의 질적 급여서비스의 발전과 장애인 공적 요양제도의 도입에서 재가 장애 노인에게 적절한 서비스가 이루어질 수 있도록 많은 연구가 필요하리라 본다.

과학사를 도입한 과학학습 교재개발 : 역학 혁명을 중심으로

이정한 고려대학교 교육대학원 2003 국내석사

과학교육에 과학사를 도입하려는 시도는 1885년 아질(Argyll)공의 주장으로 시작되었으며, 그 뒤를 이어 마하(Ernst Mach)는 열물리, 역학, 광학에 과학사를 도입한 교재를 제작하였고, 코난트(James B.Conant)는 일반인들에게 과학을 가르치는 지름길로 과학사를 도입하였다. 이러한 선각자들의 노력으로 과학사를 도입한 과학교육이 결실을 맺는 듯이 보였으나 1960년대 미국의 스푸트닉 충격(Sputnik Shock)으로 인해 미국과 영국의 중등 과학교육에서 과학의 역사적 요소가 거의 사라지게 되었다. 그 후 과학교육에서 과학지식만 가르치는 것에 대한 비판으로 1990년대 미국와 영국을 중심으로 HPS(History & Philosophy of Science) 관련 토픽을 과학교육에 삽입하려는 노력이 다시 활발하게 일어나게 되었다. 우리나라에서는 1970년대 송상용 교수가 처음으로 과학사를 도입한 과학교육의 필요성을 제기하였으며, 그 후 양승훈을 비롯한 몇몇 과학교육자들에 의해서 과학사를 도입한 과학교육의 구체적인 수업 모델이 제시되어 지고 있다. 하지만 현행 과학사를 도입한 과학학습 교재는 과학의 수학적 요소가 거의 없어 과학의 수학적 개념을 익히는데 한계가 있다. 그리하여 본 논문에서는 과학의 수학적 요소를 수록하여 학교 현장에서 실제로 활용할 수 있는 과학사를 도입한 과학학습 교재를 제작하여 제안하였다. 한편, 학교 현장의 교사들도 88%의 교사가 과학사를 도입한 과학수업의 필요성을 인식하고 있으나, 70%의 교사가 과학사를 도입한 과학교육을 한 학기에 1회 이하를 하는 것으로 조사되었다. 따라서 과학사를 도입한 과학학습 교재의 개발은 매우 필요하다고 하겠다. 과학사를 도입한 과학교육은 과학에 대한 학생들의 흥미를 유발시킬 수 있으며, 과학의 개념 이해도를 높이고 이를 오랜 시간 동안 지속시킬 수 있는 것으로 조사되었다. 또한 과학자들의 연구하는 태도는 학습자에게 과학하는 태도를 간접적으로 학습하게 한다. 게다가 과학사를 도입한 과학교육은 과학적 개념은 새로운 이론이 등장하면 얼마든지 수정, 보완되어질 수 있는 과학의 본성에 대한 이해를 높여준다. 그리하여 학생들이 계속 창의적인 사고를 할 수 있도록 마음을 열어주는 역할을 한다. 본 논문에서는 역학 혁명이 일어나는 시대를 중심으로 과학사를 도입한 과학학습 교재를 제작하였다. 물체의 운동을 해석하고 원인을 찾으려는 노력은 아리스토텔레스로부터 시작되어 갈릴레오, 뉴턴에 이르러 현대적 개념으로 발전하게 된다. 아리스토텔레스는 일상적인 경험을 통해서 물체의 운동을 해석하려고 하였다. 그 결과 마찰이나 공기의 저항이 없는 진공의 상태를 생각하지 못하였으며, 인정하지도 않았다. 따라서 그는 마찰이나 공기의 저항이 힘이 될 수 있다는 생각을 하지 못했다. 그래서 관성의 개념을 끄집어 내지 못하고 물체가 움직이기 위해서는 반드시 힘이 작용해야 한다고 생각을 하게 된다. 그리하여 돌멩이를 수평으로 던지면 돌멩이가 날아가면서 앞의 공기가 순간적으로 뒤로 몰려와서 돌멩이를 밀어주는 추진력으로 날아 간다고 생각을 하게 된다. 또한 행성은 아이테르(aither)라는 이상적인 물질로 채워져 있는 공간을 자연스럽게 원운동 한다고 생각하였다. 갈릴레오는 매질의 밀도가 0인 추상적이고 이상적인 상황을 가상하여 물체의 운동을 분석하였다. 그리하여 그는 관성의 개념을 찾아내었으며 물체의 외부에서 힘이 작용하지 않아도 물체가 계속 운동할 수 있다는 생각을 하게 된다. 하지만 그는 관성이 일어나는 수평면을 지구의 중심으로부터 같은 거리에 있는 점들의 연속으로 보아 원운동의 관성개념을 갖고 있었다. 그리하여 그는 행성의 운동이 원운동의 관성개념이라고 생각을 하게 된다. 또한, 물체를 떨어뜨릴 때 낙하 거리는 낙하 시간의 제곱에 비례한 등가속도 운동을 한다는 사실을 사고실험으로 찾아내게 된다. 하지만 물체가 왜 낙하하는지를 현대적 개념으로 발전시키지 못했다. 그러나 갈릴레오는 짧은 거리의 수평 관성 운동과 수직 등가속도 운동을 비스듬히 던진 물체의 운동에 적용하여 물체가 날아가는 경로를 간단하게 해석하였다. 뉴턴은 사과나무에서 사과가 떨어지는 것을 목격하면서 사과가 떨어지기 시작하고, 떨어지면서 가속운동을 하는 것으로 보아 지구가 사과를 끌어당기고 있다고 생각을 하게 된다. 그리고 지구가 달을 끌어당기지 않으면 달은 관성의 원리에 따라 지구를 벗어날 것이라는 생각을 하게 된다. 하지만 달은 지구의 주위를 벗어나지 못한다. 따라서 지구가 달을 끌어당기고 있다고 생각을 하게 된다. 그리고 작용과 반작용의 법칙에 따라 크기는 같고 방향은 반대인 힘으로 달도 지구를 끌어당기고 있다는 생각을 하게 된다. 한편, 지구가 사과를 떨어뜨리는 힘과 달을 끌어당기는 힘은 같은 종류의 힘이라는 대담한 발상을 하게 된다. 이렇게 하여 물체의 운동을 지상과 천상으로 나누어 각각 별개로 해석하던 체계에서 벗어나 지상과 천상의 운동을 통합하게 된다. 그리고 물체의 운동 원인과 운동의 경로를 수학적으로 표현할 수 있게 되었다.