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- 저자 : 이성형 ( Sung Hyeong Lee ) (검색결과 5 건)
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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 Vol.38 No.-
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.
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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 한국한문학연구 Vol.0 No.53
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.
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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.
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