『祖師禪의 心思想』 : 馬祖禪을 중심으로

신정운 진주산업대학교 2004 청담기술연구소 Vol.2004 No.-

당 중기 무렵의 馬祖道一(709~788)선사는 禪宗에서 흔히 말하는 祖師禪의 개창자이자, 선구자이다. 마조의 핵심사상은‘卽心是佛’과‘平常心이 道’라는 것이다. 이 2가지 사상을 배경으로 일어난 것이 일상화된 수행이다. 卽心是佛은 마조의 사상적 이론이며, 平常心是道는 실천하는 원리이자, 궁극적으로 추구하는 경지라고 볼 수 있다. 조사선의 특징은 禪師들이 一心을 받아들여 佛性 自覺을 근본으로 삼았으며, 밥 먹고 일하며 움직이는 생활 속에서 수행할 수 있다는 일상성의 종교화이다. 馬祖의 사상적 배경으로 볼 때 達摩의 安心, 慧能의 自性淸淨心이 모두 一心사상으로 모아진다. 또한 馬祖의 平常心이 百丈에게서는 淸規로, 黃檗에게서는 無心으로, 臨濟에게서는 自由와 無位眞人사상으로 발전하게 된다. 달리 밖에서 구하는 것이 아니라, 현 인간의 마음자리에서 그 자각하는 현 실점에서 해탈을 구하는 것이다. The new style of Ch'an, Kan-hua-ch'an, had started by master of Ma-tsu Tao-i (709 -788) in the middle of T'ang Dynasty. There is another saying, the founder of it was not him but several other masters. However, academically it has been acknowledged that he was the founder of Kan-hua-ch'an. Master of Ma-tsu's main philosophies were 'The very mind is Buddha, which is philosophical view and 'Everyday life is enlightenment', which is practical one. With these doctrines, Kan-hua-ch'an was integrated in Chinese daily life. Master of Ma-tsu's philosophies were mainly based upon Mahayana sutras; 'the very mind is Buddha' is from the Larger Sutra on Amitayus and Samadhi sutra. Every living creatures has all Buddha nature which is from Nivrana sutra the mind-ground from the Lakanvatara sutra. Only mind is from Avatamsaka sutra. Beside practice was integrated into mundane daily life which is from Vimalakirti sutra. Upon all these quotations, Master of Ma-tsu's doctrines were not made by himself but he learned them all from sutras. However, he just did not follow the sutras' teaching but he reflected and worked himself on them. It is Chinese Buddhism character by adopting Masters' philosophy of only-mind, and practicing to be aware of Buddha-hood. Moreover, the daily life routine, such as eating and working, was the main way of practice itself. Therefore, it had settled down well as religion in China. Master of Ma-tsu understood the one mind as ordinary mind. Through his doctrines, Bodhidharma's philosophy or serenity mind and Master of Hui-neung's doctrine or self-nature and pure mind were understood the same as Master of Ma-tsu's doctrine of the one mind. Afterwards, in the Master of Pai-ch'ang's period, his style had transformed into pure rules (bak-gui), and in the Master of Huang-bi's time had done no-mind. Also, in Master of Lin-chitime, turned into freedom and non-active pure man. These doctrines all were said about how to get liberated; it is the right way not to search outside of me but to contemplate inside of me. Besides, it liberation cannot be got that from past or previous but be at now. Liberated moment is the very moment of being aware of my ego. After Master of Ma-tsu, during later 8C until not made by himself but he learned them all from sutras. However, he just did not follow the sutras' teaching but he reflected and worked himself on them. It is Chinese Buddhism character by adopting Masters' philosophy of only-mind, and practicing to be aware of Buddha-hood. Moreover, the daily life routine, such as eating and working, was the main way of practice itself. Therefore, it had settled down well as religion in China. Master of Ma-tsu understood the one mind as ordinary mind. Through his doctrines, Bodhidharma's philosophy or serenity mind and Master of Hui-neung's doctrine or self-nature and pure mind were understood the same as Master of Ma-tsu's doctrine of the one mind. Afterwards, in the Master of Pai-ch'ang's period, his style had transformed into pure rules (bak-gui), and in the Master of Huang-bi's time had done no-mind. Also, in Master of Lin-chitime, turned into freedom and non-active pure man. These doctrines all were said about how to get liberated; it is the right way not to search outside of me but to contemplate inside of me. Besides, it liberation cannot be got that from past or previous but be at now. Liberated moment is the very moment of being aware of my ego. After Master of Ma-tsu, during later 8C until beginning of 11C, with two highly practical main doctrines made Ch'an Buddhism got flourished one day without working, one day without eating. In its school, work was evaluated very high. Work and practice were inseparable. Both of their value put equally. Later Ch'an Buddhism were divided into five houses and seven schools. Kan-hua-ch'an was formed by Master of Dai-hui who was belonged to Yan-qui order. Mo-cho-ch'an was originated in Zu-tong-ch'an order. Both of the two orders were belonged to seven schools. Ch'an school's tradition has been descending still has been descending proudly until now. During the Shilla Dynasty, seven mountain Seon schools were formed by Master of Ma-tsu's lineage. It is believed Korean Seon Buddhism came from Master of Ma-tsu, therefore it is very helpful for Korean ancient Seon Buddhism to study Master of Ma-tsu.

祖師禪 成立에 대한 小考 -마조계를 중심으로-

신정운 한국불교선리연구원 2009 禪文化硏究 Vol.6 No.-

Patriarchal Cha’n is one type of Chinese Cha’n that united Chinese culture and their way of thinking. It departed from the Indian style of practice. Patriarchal Cha’n was formed and developed as a Cha’n sect in the middle of the Tang dynasty. Ma-tsu Tao-I (Majo Doil 709-788) was a forerunner for establishment of the Cha’n sect. Ma-tsu developed his Cha’n philosophy based on the Buddha-nature philosophy of the Vimalakirti, Avatamsaka, and Mahaparnivana sutras. His thought can be summarized in the saying: “Genuine mind is the path, this mind is the Buddha.”Genuine Mind is not simply common mind; it is not dualistic mind which is preoccupied with right and wrong, permanent and impermanent, good and bad, beauty and ugly. Genuine Mind is originally pure mind in which awakened beings and unawakened beings are not different, and even do not exist. That is, genuine Mind is pure. Genuine Mind is the Buddha. Patriarchal Cha’n developed the thought that sudden awakening is to see the Buddha nature not in the past or the future, but here and now. The practice system and thought of Patriarchal Cha’n became a basis of the Cha’n sect. Characteristics of Patriarchal Cha’n can be generally divided into five: First, in the pre-Patriarchal Cha’n period the Cha’n master transmitted the dharma to only one disciple, while in the Patriarchal Cha’n period the Cha’n master transmitted the dharma to several disciples. Second, particular Cha’n style questions and answers, or verses or canes were used. It means that various expedient means were used depending on the practitioners’ level. Third, analectics appeared. Contents of the analectics were changed into Koan. Due to the analectic, Chinese Buddhist practice departed from Indian style practice which attached much value to the Sutra and Vinaya(disciplines), as a result of this, an unique Chinese Cha’n sect was formed. Fourth, due to the foundation of purified disciplines, finally the Cha’n sect was established; daily life itself became Cha’n practice. That is, everyday living of practitioners itself was Cha’n Buddhism. Fifth, Patriarchal Cha’n came to be re-established and developed by ‘Transmission of the precious forest’ (Borimjon). Later Patriarchal Cha’n was developed as ‘Mukjo Cha’n(Silent illumination)’ and ‘Ganhwa Cha’n’ practice systems, which became the starting point of neo-Confucianism after the Song dynasty. On the other hand, Patriarchal Cha’n became the root of Korean Seon Buddhism. 祖師禪은 인도적인 색채를 벗어나 중국의 문화와 사유방식이 혼합된 禪이라고 할 수 있다. 조사선을 확립하고, 독립된 선종으로 성립되는 교두보 역할을 하였던 인물이 당나라 중기 때의 馬祖道一(709~788)이다. 마조는 『유마경』의 煩惱卽菩提, 『화엄경』의 性起思想, 『열반경』의 佛性思想에 의해서 그의 선사상 체계를 이루었는데, 곧 卽心是佛과 平常心是道이다. 평상심 이란 단순한 평상시의 마음이 아니라 是·非, 造作, 斷滅·常住, 善·惡, 美·醜라 고 하는 이분법적으로 나누어진 마음이 아니며, 깨닫지 못한 범부라고 할 것도 없고 깨달은 성현이라고 할 것조차 없는 본원 청정한 마음을 말한다. 이 청정한 마음이 곧 부처[卽心是佛]이므로 수행할 필요가 없음[道不用修]을 강조한다. 즉, 조사선은 과거·미래가 아닌 현재 卽今에서의 佛性을 자각하는 頓悟見性이 라는 사상을 성립시켰으며 조사선의 수행체계나 사상은 禪宗의 기틀을 형성하는 요인이 되었다. 조사선의 특질은 대략 다섯 가지로 나누어 볼 수 있다. ① 이전에는 一代一人의 付囑이었으나 조사선시대에는 한 스승이 여러 제자에게 法을 傳하는 一代多人의 付囑 時代가 되었다. ② 특수한 禪問答이나 喝·棒 등을 사용한 禪機의 시대이다. 즉 그때그때 상대방의 근기에 따라 자유 자재로운 大機大用의 방편이 활용되었 다. ③ 語錄의 발생인데, 어록의 내용이 공안으로 변형되었으며 어록으로 인해 경론을 중시하는 인도적인 색채를 벗어나 중국 특유의 선종이 탄생되었다고 볼 수 있다. ④ 淸規 확립으로 인한 선종의 독립과 일상성의 종교로 전환되었다. ⑤ 『寶林傳』의 성립으로 인해 조사선을 재정립·발전하는 기회가 되었다. 이와 같이 당나라 시대 때, 형성·발전한 조사선은 후대 黙照禪과 看話禪이라 는 수행체계로 발전되었으며 宋나라 이후 儒學의 새로운 철학을 이루는 시발점이 되기도 하였다. 한편 마조의 직계제자들에게 법을 받아온 신라의 구법승들에 의 해 신라 땅 곳곳에 山門이 開山되었음을 감안해볼 때, 조사선은 한국 불교 선사상 의 근원이 되기도 한다.

무상대사(無相大師)와 마조(馬祖)의 사법(嗣法)에 대한 재고(再考) -현실적인 시공간 측면에서 접근하다-

신정운 ( Jeong Un Sin ) 한국불교선리연구원 2012 禪文化硏究 Vol.12 No.-

無相大師(684~762)는 신라국의 셋째 왕자로서 어려서 출가해 무상의 나이44세에 중국으로 건너갔다. 四川省成都를 중심으로 활동하다가 762년 79세에 淨衆寺에서 입적하였다. 특히 淨衆寺에서 20여 년을 머물며 수행한데서 무상을 淨衆宗의 開祖라고 칭한다. 이 무상에 관한 기록은 圭峰宗密(780~841)의 『中華傳心地禪門師資承襲圖』와 『圓覺經大疏抄』, 『宋高僧傳』이 전부였으나 돈황출토본 『歷代法寶記』가 발견되면서 이전의 기록만으로는 알 수 없었던 무상의 모습이 여실히 드러났다. 한편 무상 대사의 선사상이 티벳 불교에까지 영향을 미쳤으며, 당대 최고의 선사라고 할 수 있는 馬祖道一(709~788)이 무상의 제자라는 점이다. 선종의 역사가 당연한 것으로 여겨지고 있다가 돈황 문서가 발견됨으로서 무상과 마조의 嗣法문제가 부각되기 시작했다. 논자는 무상과 마조의 嗣法문제를 밝히고자 무상이 수행하였던 장소(四川省과 陝西省西安)와 마조가 수행하였던 장소(四川省·湖南省·江西省·福建省)를 모두 탐방하였다. 無相과 馬祖의 嗣法에 관해 살펴보는데, 크게 부각되는 곳은 두 곳이다. 첫째 四川省三台縣潼川鎭慧義精舍에 있었던 <四證堂碑>가 있는 곳이다. <사증당비>는 851년에 시인 李商隱이 쓴 碑에 ``無相·無住·馬祖·智藏인 네분의 진영을 모시고 매일 공양올렸다``는 기록이다. 둘째 四川省資中縣龍泉鎭長松山에 위치한 馬祖洞이다. 어록에는 마조동에서 長松山馬라는 사람이 이 동굴에서 수행했다고 하는데, 이 長松山馬가 마조와 동일한 인물이라고 한다. 이에 직접 마조동을 탐방하였다. 이렇게 무상과 마조의 스승과 제자 관계를 밝히는데 있어 중국 땅의 시간적·공간적·지리적·중국 문화적인 측면에 접근해 살펴보았다. 무상과 마조의 사법이 맞느냐 틀리느냐를 단정하는 것보다 여러 개연성을 두고, 객관적인 관점에서 살펴보았다. Saint Musang(684~762) was born to 3rd prince of Silla and became a buddhist monk when he was young and crossed into China at the age of 40. He worked as a buddhist with Chengtu(the holy city) of sichuan province as a center and then passed away at age of 79 in Jeongjung temple in 762. As he stayed and practised for 20 years in Jeongjung temple, he is called the projenitor of Jeongjung Sect. The records of Musang was found only in the books of Kuei - Feng Tsung Mi(780~841), 『Seonmunsajaseungseupdo』, 『Wongakgyungdaesocho』, and 『Songoseungjeon』. But the part of Musang we could not know from those records has been revealed as 『Yeokdaebeopbogi』, the book excavated from Dunhuang, was discovered. Meanwhile, the Zen philosophy of saint Musang affected even Tibetan Buddhism, and the greatest Zen monk of the time, Majodoil(709~788) was his disciple. When the history of Zen Buddhism was took for granted, the discovery of Tun Fang Paper put to the fore the succession of buddhism between Musang and Majo. I have visited all places where Musang practiced(Sichuan, Sanxi, and Xian) and Majo practiced(Sichuan, Hunan, Jianxi, and Fujian) to find the evidence that Majo was a disciple of Musang. When the sucession of buddhism between Musang and Majo are researched, two places stand out. The one is the place of Sajeungdangbi which was in Hyeeui temple of Tontianjin of Santai in Sichuan province. Sajeungdangbi is a tombstone record written by poet Lee Sangeun that the portraits of Musang, Muju, Majo, and Jijang were enshrined and offerings were presented to them. The other place is Majo cave in Jangsong mountain of Yontianjin, Zizhong, Sichuan province. Quotations of Zen says a person named Jangsong mountain Ma has practiced in this Majo cave, and this Jangsong mountain Ma and Majo are the same person. Therefore I visited myself there Majo cave. Like above, I approached Chinese land with timespace factor and geographical and cultural factors to unravel the relationship as a teacher and disciple between Musang and Majo. I reviewed it objectively recognizing various probabilities rather than concluding whether their succession of buddhism is correct or incorrect.

학술상 수상논문 : 조사선(祖師禪) 성립(成立)에 대한 소고(小考) -마조계를 중심으로-

신정운 ( Jeong Un Sin ) 한국불교선리연구원 2009 禪文化硏究 Vol.6 No.-

조사선(祖師禪)은 인도적인 색채를 벗어나 중국의 문화와 사유방식이 혼합된 선(禪)이라고 할 수 있다. 조사선을 확립하고, 독립된 선종으로 성립되는 교두보 역할을 하였던 인물이 당나라 중기 때의 마조도일(馬祖道一)(709~788)이다. 마조는 『유마경』의 번뇌즉보제(煩惱卽菩提), 『화엄경』의 성기사상(性起思想), 『열반경』의 불성사상(佛性思想)에 의해서 그의 선사상 체계를 이루었는데, 곧 즉심시불(卽心是佛)과 평상심시도(平常心是道)이다. 평상심 이란 단순한 평상시의 마음이 아니라 시(是)·비(非), 조작(造作), 단멸(斷滅)·상주(常住), 선(善)·악(惡), 미(美)·추(醜)라고 하는 이분법적으로 나누어진 마음이 아니며, 깨닫지 못한 범부라고 할 것도 없고 깨달은 성현이라고 할 것조차 없는 본원 청정한 마음을 말한다. 이 청정한 마음이 곧 부처[즉심시불(卽心是佛)]이므로 수행할 필요가 없음[도부용수(道不用修)]을 강조한다. 즉, 조사선은 과거·미래가 아닌 현재 즉금(卽今)에서의 불성(佛性)을 자각하는 돈오견성(頓悟見性)이 라는 사상을 성립시켰으며 조사선의 수행체계나 사상은 선종(禪宗)의 기틀을 형성하는 요인이 되었다. 조사선의 특질은 대략 다섯 가지로 나누어 볼 수 있다. ① 이전에는 일대일인(一代一人)의 부촉(付囑)이었으나 조사선시대에는 한 스승이 여러 제자에게 법(法)을 전(傳)하는 일대다인(一代多人)의 부촉시대(付囑時代)가 되었다. ② 특수한 선문답(禪問答)이나 갈(喝)·봉(棒)등을 사용한 선기(禪機)의 시대이다. 즉 그때그때 상대방의 근기에 따라 자유 자재로운 대기대용(大機大用)의 방편이 활용되었다. ③ 어록(語錄)의 발생인데, 어록의 내용이 공안으로 변형되었으며 어록으로 인해 경론을 중시하는 인도적인 색채를 벗어나 중국 특유의 선종이 탄생되었다고 볼 수 있다. ④ 청규(淸規)확립으로 인한 선종의 독립과 일상성의 종교로 전환되었다. ⑤ 『보림전(寶林傳)』의 성립으로 인해 조사선을 재정립·발전하는 기회가 되었다. 이와 같이 당나라 시대 때, 형성·발전한 조사선은 후대 칸조선(照禪)과 간화선(看話禪)이라는 수행체계로 발전되었으며 宋나라 이후 유학(儒學)의 새로운 철학을 이루는 시발점이 되기도 하였다. 한편 마조의 직계제자들에게 법을 받아온 신라의 구법승들에 의해 신라 땅 곳곳에 산문(山門)이 개산(開山)되었음을 감안해볼 때, 조사선은 한국 불교 선사상의 근원이 되기도 한다. Patriarchal Cha`n is one type of Chinese Cha`n that united Chinese culture and their way of thinking, It departed from the Indian style of practice. Patriarchal Cha`n was formed and developed as a Cha`n sect in the middle of the Tang dynasty. Ma-tsu Tao-I (Majo Doil 709-788) was a forerunner for establishment of the Cha`n sect. Ma-tsu developed his Cha`n philosophy based on the Buddha-nature philosophy of the Vimalakirti, Avatamsaka, and Mahaparnivana sutras. His thought can be summarized in the saying: "Genuine mind is the path, this mind is the Buddha." Genuine Mind is not simply common mind; it is not dualistic mind which is preoccupied with right and wrong, permanent and impermanent, good and bad, beauty and ugly. Genuine Mind is originally pure mind in which awakened beings and unawakened beings are not different, and even do not exist. That is, genuine Mind is pure. Genuine Mind is the Buddha. Patriarchal Cha`n developed the thought that sudden awakening is to see the Buddha nature not in the past or the future, but here and now. The practice system and thought of Patriarchal Cha`n became a basis of the Cha`n sect. Characteristics of Patriarchal Cha`n can be generally divided into five: First, in the pre-Patriarchal Cha`n period the Cha`n master transmitted the dharma to only one disciple, while in the Patriarchal Cha`n period the Cha`n master transmitted the dharma to several disciples. Second, particular Cha`n style questions and answers, or verses or canes were used. It means that various expedient means were used depending on the practitioners` level. Third, analectics appeared. Contents of the analectics were changed into Koan. Due to the analectic, Chinese Buddhist practice departed from Indian style practice which attached much value to the Sutra and Vinaya(disciplines), as a result of this, an unique Chinese Cha`n sect was formed. Fourth, due to the foundation of purified disciplines, finally the Cha`n sect was established; daily life itself became Cha`n practice. That is, everyday living of practitioners itself was Cha`n Buddhism. Fifth, Patriarchal Cha`n came to be re-established and developed by ``Transmission of the precious forest`` (Borimjon). Later Patriarchal Cha`n was developed as ``Mukjo Cha`n(Silent illumination)`` and ``Ganhwa Cha`n`` practice systems, which became the starting point of neo-Confucianism after the Song dynasty. On the other hand, Patriarchal Cha`n became the root of Korean Seon Buddhism.

『祖師禪의 心思想』 - 馬祖禪을 중심으로 -

신정운 ( Jung-un Shin ) 경상국립대학교 청담사상연구소 2004 마음思想 Vol.2 No.0

당 중기 무렵의 馬祖道一(709~788)선사는 禪宗에서 흔히 말하는 祖師禪의 개창자이자, 선구자이다. 마조의 핵심사상은‘卽心是佛’과‘平常心이 道’라는 것이다. 이 2가지 사상을 배경으로 일어난 것이 일상화된 수행이다. 卽心是佛은 마조의 사상적 이론이며, 平常心是道는 실천하는 원리이자, 궁극적으로 추구하는 경지라고 볼 수 있다. 조사선의 특징은 禪師들이 一心을 받아들여 佛性自覺을 근본으로 삼았으며, 밥 먹고 일하며 움직이는 생활 속에서 수행할 수 있다는 일상성의 종교화이다. 馬祖의 사상적 배경으로 볼 때 達摩의 安心, 慧能의 自性淸淨心이 모두 一心사상으로 모아진다. 또한 馬祖의 平常心이 百丈에게서는 淸規로, 黃檗에게서는 無心으로, 臨濟에게서는 自由와 無位眞人사상으로 발전하게 된다. 달리 밖에서 구하는 것이 아니라, 현 인간의 마음자리에서 그 자각하는 현 실점에서 해탈을 구하는 것이다. The new style of Ch'an, Kan-hua-ch'an, had started by master of Ma-tsu Tao-i (709 -788) in the middle of T'ang Dynasty. There is another saying, the founder of it was not him but several other masters. However, academically it has been acknowledged that he was the founder of Kan-hua-ch'an. Master of Ma-tsu’s main philosophies were 'The very mind is Buddha, which is philosophical view and 'Everyday life is enlightenment', which is practical one. With these doctrines, Kan-hua-ch'an was integrated in Chinese daily life. Master of Ma-tsu’s philosophies were mainly based upon Mahayana sutras; 'the very mind is Buddha' is from the Larger Sutra on Amitayus and Samadhi sutra. Every living creatures has all Buddha nature which is from Nivrana sutra the mind-ground from the Lakanvatara sutra. Only mind is from Avatamsaka sutra. Beside practice was integrated into mundane daily life which is from Vimalakirti sutra. Upon all these quotations, Master of Ma-tsu's doctrines were not made by himself but he learned them all from sutras. However, he just did not follow the sutras' teaching but he reflected and worked himself on them. It is Chinese Buddhism character by adopting Masters' philosophy of only-mind, and practicing to be aware of Buddha-hood. Moreover, the daily life routine, such as eating and working, was the main way of practice itself. Therefore, it had settled down well as religion in China. Master of Ma-tsu understood the one mind as ordinary mind. Through his doctrines, Bodhidharma's philosophy or serenity mind and Master of Hui-neung's doctrine or self-nature and pure mind were understood the same as Master of Ma-tsu's doctrine of the one mind. Afterwards, in the Master of Pai-ch'ang's period, his style had transformed into pure rules (bak-gui), and in the Master of Huang-bi's time had done no-mind. Also, in Master of Lin-chitime, turned into freedom and non-active pure man. These doctrines all were said about how to get liberated; it is the right way not to search outside of me but to contemplate inside of me. Besides, it liberation cannot be got that from past or previous but be at now. Liberated moment is the very moment of being aware of my ego. After Master of Ma-tsu, during later 8C until beginning of 11C, with two highly practical main doctrines made Ch'an Buddhism got flourished one day without working, one day without eating. In its school, work was evaluated very high. Work and practice were inseparable. Both of their value put equally. Later Ch'an Buddhism were divided into five houses and seven schools. Kan-hua-ch'an was formed by Master of Dai-hui who was belonged to Yan-qui order. Mo-cho-ch'an was originated in Zu-tong-ch'an order. Both of the two orders were belonged to seven schools. Ch'an school's tradition has been descending still has been descending proudly until now. During the Shilla Dynasty, seven mountain Seon schools were formed by Master of Ma-tsu's lineage. It is believed Korean Seon Buddhism came from Master of Ma-tsu, therefore it is very helpful for Korean ancient Seon Buddhism to study Master of Ma-tsu.

시뮬레이터에서 저속 운전 중 향에 따른 자율신경계 반응 ( Autonomic Responses due to Odorant Stimulation during slow Vehicular driving in a Graphic Simulator )

신정상,민병찬,정순철,민병운,김수진,김유나,김철중 대한인간공학회 2000 대한인간공학회 학술대회논문집 Vol.2000-1 No.-

맥파를 이용한 감성 측정법에 대한 검토

신정상 ( J. S. Shin ),민병찬 ( B. C. Min ),정순철 ( S. C. Chung ),김상균 ( S. K. Kim ),민병운 ( B. W. Min ),오지영 ( J. Y. Oh ),김유나 ( Y. N. Kim ),김철중 ( C. J. Kim ) 한국감성과학회 1999 추계학술대회 Vol.1999 No.-

지금까지 감성측정은 심박 변화율, 피부저항, 피부온도 등의 생리 신호를 측정하고 그 신호를 이용하여 비교, 분석하여 왔다. 심박 변화율, 피부저항, 피부온도와 마찬가지로 자율신경계 반응의 하나로써 맥파 또한 인간의 감성을 평가하는 한 파라미터가 될 수 있음을 예상하고 본 연구를 수행하였다. 건강한 피험자 5명을 상대로 긍정과 부정 시각 자극을 각각 주어서 심박 변화율과 맥파의 생리신호를 측정한 후 그 동안 발표되었던 심박 변화율의 결과를 기준으로 맥파의 결과와 비교, 분석하였다. 그 결과 평균 R-R 간격의 변화율과 맥파의 최고점 평균 시간 간격의 변화율 그리고 맥파의 최대 기울기점 사이의 시간 간격의 변화율이 유사함을 알 수 있었다. 또한 맥파의 Baseline Deflection 과 Amplitude를 이용하여 감성 측정을 시도하였다. 긍정 시각 자극에 비해 부정 시각 자극 일 때 맥파의 최고점 및 최대 기울기점의 평균 시간 간격은 감소하였고, Baseline Deflection은 증가하였고, Amplitude 는 감소하였다. 이는 부정시각 자극이 교감신경계를 활성화시킴을 보여 주는 것이다. 본 연구를 통하여 맥파도 자율 신경계의 반응을 대면하는 생리신호로써 감성 측정에 유용한 도구임을 검증할 수 있었다.

자동 주관적 평가법을 이용한 감성측정 ( Ergonomic Evaluation Using Automatic Subjective Assessment )

민병운,민병찬,김수진,김혜주,정순철,신정상,김유나,김철중,박세진 대한인간공학회 2000 대한인간공학회 학술대회논문집 Vol.2000-1 No.-

용융탄산염 연료전지 Anode부 집전판의 부식특성

한원규,주정운,신정철,강성군,전중환,임희천,Han, Won-Kyu,Ju, Jeong-Woon,Shin, Jung-Cheol,Kang, Sung-Goon,Jun, Joong-Hwan,Lim, Hee-Chun 한국재료학회 2008 한국재료학회지 Vol.18 No.5

The corrosion and degradation factors of a current collector in a molten carbonate fuel cell (MCFC) were investigated to determine the optimized coating thickness of nickel on STS316L. The results show that the surface morphology and electrical properties depended on the nickel coating thickness. The surface morphology gradually changed from a flat to a porous structure along as the nickel coating thickness decreased, and the electrical resistance of the nickel-coated STS316L increased as the nickel coating thickness decreased. This can be attributed to the diffusion of elements of Fe and Cr from the substrate through the nickel grain boundaries. Additionally, carburization in the metal grains or grain boundaries in an anodic environment was found to influence the electrical properties due to matrix distortion. The resistance of Cr-oxide layers formed in an anodic environment causes a drop in the potential, resulting in a decrease in the system efficiency.

무전해 코발트 코팅된 금속계 SOFC분리판의 제조 및 특성 평가

한원규,주정운,황길호,서현석,신정철,전재호,강성군,Han, Won-Kyu,Ju, Jeong-Woon,Hwang, Gil-Ho,Seo, Hyun-Seok,Shin, Jung-Chul,Jun, Jae-Ho,Kang, Sung-Goon 한국재료학회 2010 한국재료학회지 Vol.20 No.7

For this paper, we investigated the area specific resistance (ASR) of commercially available ferritic stainless steels with different chemical compositions for use as solid oxide fuel cells (SOFC) interconnect. After 430h of oxidation, the STS446M alloy demonstrated excellent oxidation resistance and low ASR, of approximately 40 $m{\Omega}cm^2$, of the thermally grown oxide scale, compared to those of other stainless steels. The reason for the low ASR is that the contact resistance between the Pt paste and the oxide scale is reduced due to the plate-like shape of the $Cr_2O_3$(s). However, the acceptable ASR level is considered to be below 100 $m{\Omega}cm^2$ after 40,000 h of use. To further improve the electrical conductivity of the thermally grown oxide on stainless steels, the Co layer was deposited on the stainless steel by means of an electroless deposition method; it was then thermally oxidized to obtain the $Co_3O_4$ layer, which is a highly conductive layer. With the increase of the Co coating thickness, the ASR value decreased. For Co deposited STS444 with 2 ${\mu}m$hickness, the measured ASR at $800^{\circ}$ after 300 h oxidation is around 10 $m{\Omega}cm^2$, which is lower than that of the STS446M, which alloy has a lower ASR value than that of the non-coated STS. The reason for this improved high temperature conductivity seems to be that the Mn is efficiently diffused into the coating layer, which diffusion formed the highly conductive (Mn,Co)$_3O_4$ spinel phases and the thickness of the $Cr_2O_3$(S), which is the rate controlling layer of the electrical conductivity in the SOFC environment and is very thin