Cr-Mo-V강(T24)의 재현 HAZ의 결정립 성장에 미치는 피크온도의 영향

이성형(Seong-hyeong Lee),이경운(Kyong-woon Lee),나혜성(Hye-sung Na),이정용,강정윤(Chung-yun Kang) 대한용접·접합학회 2016 대한용접학회 특별강연 및 학술발표대회 개요집 Vol.2016 No.11

조선(朝鮮) 지식인(知識人)의 시문(詩文)에 투영(投影)된 "관왕묘(關王廟)": -명청(明淸) 교체기(交替期)를 중심(中心)으로-

이성형 ( Sung Hyeong Lee ) 근역한문학회 2014 한문학논집(漢文學論集) Vol.38 No.-

중국의 관왕묘는 역사적 사실과 문학적 상상력, 역대 제왕의 존숭과 종교적 신격화 등을 통해서 일반화.국제화 될 수 있었다. 조선의 관왕묘는 壬辰倭亂을 계기로 조선에 건립된 이후로 시대에 따라 그 위상이 점차 격상되는 양상이 보였다. 조선 지식인의 관왕묘 소재 詩文은 조선에 관왕묘가 건립된 이후로 작품이 다양해 졌고, 관왕묘라는 명칭이 일반적으로 사용되었으며, 燕行詩에서는壯鎭堡 關王廟를 소재로한 작품이 많았다. 조선 지식인들의 관왕묘 소재 詩文에서 드러나는 특징적인 인식양상으로, 먼저 再造之恩에 의해서 조선 지식인들의 관왕묘 인식 양상이 변모한다는 점이다. 許筠이나柳夢寅처럼 관왕묘가 文廟처럼 관왕묘가 淫祀的격을 보이는 점에 대하여 비판적인식이 보인다. 그러나 이들도 조선의 관왕묘에 대해서는 비판이 완화되었고, 裵應□같은 지식인들은 공경심을 표명하기도 하였다. 이것은 조선의 관왕묘를 再造之恩의 기념공간으로 인식하였기 때문이다. 두 번째로 조선의 관왕묘는朝.明間의間文化的 交流에 의해서 忠義의 表象空間으로 변모한다는 점이다. 조선의 관왕묘는 기본적으로 중국의 관왕묘와 유사하게 ‘護國攘夷’의 염원공간이었다. 다만 조선은 ‘蜀漢正統論’을 근간으로 관왕묘를 性理學的忠義의 으로 인식하려는 양상을 볼 수 있다. 여기에 蜀漢正統論을 근간으로 한 『三國志演義』의 유행도 관우의 忠義를 입체적으로 인식할 수 있는 요소로 작용하였다. 또한 관우처럼 不事二君의 자세를 다짐하고자 하는 모습도 보인다.조선후기를 재조명하면서 조선학자와 관리가 불가능해 보였던 수준까지 性理學的原則에 따라 사회정치학적 환경을 개편하는데 성공했다고 평가하기도 했는데, 明□交替期조선의 관왕묘야 말로 이러한 평가에 부합되는 가장 구체적인 실체였다. Gwanwangmyo(關王廟) of China was able to be generalized and internationalized through historical facts, literary imagination, reverence of previous kings and religious deification. Gwanwangmyo(關王廟) of Chosun showed that its status has been gradually upgraded by times after its establishment in Chosun due to Japanese Invasion of Korea in 1592.The poetry of Chosun intellectuals has been various after the establishment of Gwanwangmyo(關王廟) in Chosun, the name of Gwanwangmyo(關王廟) began to be used generally, and there were many works around Jangjinbo Gwanwangmyo(壯鎭堡 關王廟) in stance poets.As a particular pattern in the poet which used Gwanwangmyo(關王廟) as a material by Chosun intellectuals, first, the aspect of recognition of Chosun intellectuals around Gwanwangmyo(關王廟) was transmitted by Jaejojieun (再造之恩; a grace to help things almost destroyed). It was revealed a critical recognition in that it was revered more than a Confucian shrine based on Neo-Confucianism like Heo Gyun(許筠) or Yu Mong-in(柳夢寅) and it showed like worship because it was too much inclined to worship Gwan Yu(關羽). However, their critics on Gwanwangmyo(關王廟) of Chosun were alleviated, and some intellectuals such as Bae Eung-kyung(裵應□) showed a respect. Because they recognized Gwanwangmyo(關王廟) of Chosun as a memorial place of Jaejojieun(再造之恩; a grace to help things almost destroyed).Second, Gwanwangmyo(關王廟) of Chosun was transmitted to a representational place of fidelity by intercultural exchanges between Chosun and Myung dynasty. Basically, it was a desiring place of Hogukyangyi (護國攘夷; protection of country and exclusion of foreigners) like Gwanwangmyo(關王廟) of China. Only Chosun was recognized as a Neo-Confucianism representational place of fidelity based on Chokhanjeongtongron (蜀漢正統論; a theory that Chokhan succeeded to the authenticity of Han dynasty). Additionally, a fashion of Samgukjiyuneui(三國志演義) based on Chokhanjeongtongron(蜀漢正統論) helped recognize Gwan yu(關羽)’s fidelity in three-dimentions. Besides, it showed a figure that it seemed to promise ‘Bulsayigun(不事二君; non-worshipping two kings)’ like Gwan Yu(關羽).Reviewing the late Chosun dynasty, it was evaluated that it succeeded to reorganize the social political environment by the level seemed impossible by Chosun intellectuals and administrators according to the principle of Neo-Confucianism. Gwanwangmyo(關王廟) of Chosun during the changing period of dynasty from Myung to Cheong showed the reality of this evaluation most specifically.

대명의리론(對明義理論)의 추이(推移)와 조선관왕묘(朝鮮關王廟) -선조(宣祖)~숙종연간(肅宗年間)을 중심으로-

이성형 ( Sung Hyeong Lee ) 한국한문학회 2014 韓國漢文學硏究 Vol.0 No.53

關王廟의 위상 변화는 조선의 對明義理論의 변화 시기와 거의 일치하는 점을 볼 수 있다. 주목할 부분은 北伐論이 조선의 정국을 주도하여 尙武的분위기가 조성되었던 孝宗代에는 관왕묘에 대한 관심이 단절되었으나, 지배층의 북벌론이 사실상 중단될 즈음부터 관왕묘에 대한 관심이 부활됨으로써 관왕묘의 위상 변화에 대명의리론의 추이가 중요하게 작용되었다. 임진왜란 이후 明의 존속기에는 再造之恩을 명분으로 요구가 있으면 조선은 이를 수동적으로 수용해야하는 입장이었다. 따라서 明이 관왕묘 건립을 요구했을 때, 결국 관왕묘를 건립하고, 明의 관리가 출래할 경우를 대비해서 지속적으로 관리해야 했다. 이 과정에서 宣祖와 光海君은 關羽가 ‘不事二君’의 忠義를 실천한 것을 높이 평가하고, 조선의 상무적 분위기를 제고하고자 했다. 다만 明의 요구를 일방적으로 수용하지 않고, 조선의 성리학적 가치에 따른 비판 의식도 볼 수 있다. 孝宗代에 접어들면서 한동안 관왕묘에 대한 관심이 단절된다. 당시 관왕묘는 淸에서도 일반화 되었고, 이단적 요소가 강했었기 때문에 성리학적 가치관이 더욱 공고화되어가던 상황에서 자연스럽게 관심에서 멀어지게 되었던 것으로 보인다. 다만, 관왕묘에 대한 諱避期는 중국적 관왕묘의 성격이 剝脫되는 기간으로 작용되었다. 肅宗代에 접어들면서 尊周論이 새로운 시대의식으로 재정립되면서 관왕묘는 그 가치를 새롭게 재조명 받았다. 우선 관왕묘가 明의 문화를 가장 직접적으로 보여주는 유적이었기 때문에 재조지은의 환기에 가장 적합했다. 또한 17세기 후반부터 폭넓게 유행하였던 삼국지연의 가 朱子의 蜀漢正統論을 계승했기 때문에 존주론과 지향점이 서로 통했다. 결국 존주론을 강화하기 위해서 관왕묘가 재조명된 것이기 때문에 불교와 도교적 요소가 剝脫되고 조선의 성리학적 자장 안에서 忠義의 表象空間으로 부활할 수 있었다. 조선 관왕묘는 처음 도입되었을 당시 중국의 儒佛道가 習合된 종교적 관왕묘의 성격에서 숙종대에 ‘儒將’ 관우를 현창하는 성리학적 표상공간으로 재탄생 될 수 있었다. 이러한 이면에는 조선 국왕들의 적극적인 왕권강화 의지가 반영되었다. 특히 ‘陵幸’이나 ‘軍行’에 관왕묘를 방문함으로써 尙武的분위기를 振作시키고, 王室에 대한 충성을 강조하는 것으로 구체화 되었다. This study considered the significance and change in status of Gwanwangmyo(關王廟) at Chosun(朝鮮) dynasty depending on the change of Damyeong Euiri Discourse(對明義理論). The change in status of Gwanwangmyo(關王廟) is seen to have everything to do with that of Damyeong Euiri Discourse(對明義理論) at that time at Chosun(朝鮮). It is noteworthy that attention to Gwanwangmyo(關王廟) was not paid during the reign of Hyojong(孝宗) when political situations went with Plan for Northern Subjugation(北伐論), promoting the atmosphere of worship- ping martial arts. However, by the time Plan for Northern Subjugation(北 伐論) led by the ruling class was virtually halted, attention to Gwan- wangmyo(關王廟) was back. The trends of Damyeong Euiri Discourse(對明 義理論) along with the revival of Theory of Esteem China(尊周論) and Gwanwangmyo(關王廟) had a crucial effect on the change in status of Gwanwangmyo(關王廟). While Ming Dynasty was highly influential in Chosun(朝鮮) after the Japanese invasion of Chosun in 1592-1598(壬辰倭亂), Chosun(朝鮮) had to accede to a demand of Ming China in the name of “Chaejojien(再造之恩)”. Thus, when Ming demanded construction of Gwanwangmyo(關王廟), although it was considered to be negative, Chosun(朝鮮) had to establish and constantly manage it in case Ming government officials visited Chosun(朝鮮). In the meantime, Seonjo(宣祖) and Gwanghaegoon(光海君) thought highly of Kwanwoo(關羽)`s loyalty based on the belief of serving but one king and wanted to enhance awareness of martial arts in Chosun (朝鮮) society through the fact that Chosun(朝鮮) defeated Japanese invaders. However, the criticism that Chosun(朝鮮) did not always accede to a demand of Ming might be seen according to the value of Neo- Confucianism. During the rule of Hyojong(孝宗), there was no interest in Gwanwangmyo(關王廟) for a while. This is because at that point, Gwan- wangmyo(關王廟) was common in Quing dynasty regarded as bar- barians, the idea was heterogeneous for Chosun(朝鮮), and neo-Confucian values was consolidated further. This period of forgetting it served as a momentum that Chinese aspects of Gwanwangmyo(關王廟) disappeared. During the rule of Sukjong(肅宗), Theory of Esteem China(尊周論) was redefined as a new awareness of the time and its value was reviewed. Because Gwanwangmyo(關王廟) was a historical site which revealed the culture of Ming dynasty, it was suitable for arousing “Chaejojien(再造之 恩)”, which emphasized loyalty to Ming dynasty. Also, from the late 17th century, the Romance of the Three Kingdoms(三國志演義) was prevailing. Because it succeeded to Authentic Theory of Shu Han(蜀漢正統論) by Chu His, it shared the same idea as Theory of Esteem China(尊周論). In fact, the review of Gwanwangmyo(關王廟) aimed to enhance Theory of Esteem China(尊周論). In this respect, the element of Buddhism and Taoism disappeared and Neo-Confucian loyalty superficially revived in Chosun (朝鮮)`s own way. When Chosun(朝鮮) Gwanwangmyo(關王廟) was firstly introduced, by depriving religious Chinese Gwanwangmyo(關王廟) intermixed with Buddhism, Taoism, and Neo-Confucianism of the element of Buddhism and Taoism, it could revive as space for fulfilling Kwanwoo during the rule of Sukjong(肅宗). The reason Chosun(朝鮮) Gwanwangmyo(關王廟) was emphasized as space for loyalty was that Chosun(朝鮮)`s kings had a strong will on strengthening sovereign power. Particularly, by visiting Gwanwangmyo(關王廟) on the way to a trip to the royal tomb and military marching, they boosted the atmosphere of worshipping martial arts and highlighted loyalty to the crown.

Cr-Mo-V강(T24)의 재현 HAZ의 결정립 성장에 미치는 피크온도의 영향

이경운(Kyong-woon Lee),이성형(Seong-hyeong Lee),나혜성(Hye-sung Na),강정윤(Chung-Yun Kang) 대한용접·접합학회 2016 대한용접·접합학회지 Vol.34 No.6

Recently developed ferritic heat resistance steel, T24 was used to evaluate microstructure characteristics of simulated heat affected zone. Also, correlation between the prior austenite grain size and amount of M23C6 carbide dissolution was discussed. With the increasing of peak temperature, Grain size steadily increased up to 1050℃ and then rapidly increased at 1150℃. Of the peak temperature 950~1050℃, amounts of M23C6 carbide dissolution are low. But Most of M23C6 carbide that is inhibited grain growth were dissolved above 1050℃ and decreased volume fraction of carbide. This indicates that grain growth may be achieved through dissolution of carbide in the base material. As of welding, due to very rapid heating rate, M23C6 carbide exists above equilibrium solution temperature that is 800℃, even at 1050℃. So, It was confirmed that close correlation between carbide dissolution in the base material and grain growth. Calculated grain size has a linear relationship with peak temperature, on the other hand, measured grain size discontinuously increased between 950~1050℃ and above 1050℃. Grain size of heat affected zone at 1350℃ peak temperature showed maximum 67um and minimum 4um. Also, The number of side showed 3 to 10.

연구논문 : 생산 세계화의 다양성 1: 비교분석을 위한 시론

백창재 ( Chang Jae Baik ),권형기 ( Hyeong Ki Kwon ),송주명 ( Joo Myung Song ),정하용 ( Ha Lyong Jung ),이성형 ( Sung Hyong Rhee ),배병인 ( Byoung Inn Bai ),김경미 ( Kyung Mi Kim ),이소정 ( So Jeong Lee ),장희경 ( Hee Kyoung Cha 서울대학교 한국정치연구소 2009 韓國 政治 硏究 Vol.18 No.1