「『화엄경』 「입법계품」 주석에 보이는 이통현의 법계관」을 읽고 / 장진영

장진영 불교학연구회 2017 불교학연구회 학술대회 논문집 Vol.2017 No.춘계

2기통 소형 터보가솔린엔진에서 배기 밸브 타이밍 제어에 따른 LIVC, EIVC 상태에서의 엔진 효율 영향

장진영,우영민,신영진,고아현,정용진,조종표,김강출,표영덕,한명훈,Jang, Jinyoung,Woo, Youngmin,Shin, Youngjin,Ko, Ahyun,Jung, Yongjin,Cho, Chongpyo,Kim, Gangchul,Pyo, Youngdug,Han, Myunghoon 한국분무공학회 2022 한국액체미립화학회지 Vol.27 No.3

This study examines whether engine fuel efficiency is improved by optimization of the exhaust valve timing in a state where the intake valve timing has been optimized in a small turbo gasoline engine that has intake cams and exhaust cams with fixed valve opening periods. When the exhaust valve is opened late, the expansion stroke is longer, and the efficiency can be improved. A 2-cylinder turbo gasoline engine with 0.8 liters of displacement and an MPI (Multi Point Injection) fuel system was used. The engine was operated at 1,500 and 3,000 rpm, and the load conditions included a partial load of 50 N·m and a high load of 70 N·m. Data was recorded as the exhaust valve timing was controlled, and this was used to calculate the efficiency of combustion using a heat release, the fuel conversion efficiency, and the pumping loss. Results and the hydrocarbon concentrations in the exhaust gas were compared for each condition. Experiment results confirmed that additional fuel efficiency improvements are possible through exhaust valve timing control at 1,500 rpm and 50 N·m. However, in other operating conditions, fuel efficiency improvements could not be obtained through exhaust valve timing control because cases where the pumping loss and fuel/air mixture slip increased when the exhaust valve timing changed and the fuel efficiency declined.

전역 100일 전

장진영 샘터사 2004 월간 샘터 Vol.407 No.-

췌장의 점액성낭종과 췌관내유두상점액종의 감별을 위한 분자생물학적 지표의 탐색

장진영,김선회,김우호,최민규,한성식,이건욱,박용현 한국간담췌외과학회 2004 한국간담췌외과학회 학술대회지 Vol.2004 No.10

최근 사례로 본 타당성 제도의 변화

장진영 한국지방재정학회 2020 한국지방재정학회 세미나자료집 Vol.2020 No.11

韓·日触覚オノマトペの意味拡張と名詞·動詞共起制約 - 「かたさ、湿り気、粘り気、痛み」の意味資質を持つ オノマトペを中心として -

張鎭暎 한국일본언어문화학회 2017 일본언어문화 Vol.41 No.-

This study aims to analyze the process in which the tactile onomatopoeia with the meanings of 「hardness, moisture, viscosity, and pain」 is extended to those with the abstract meanings. It also compares and analyzes the co-occurrence of nouns and verbs with the onomatopoeia. As a result, it is verified through this study that when the meaning is extended from the concrete tactile sense of the human body to the abstract meaning of human psychology or of the external situation, the tactile onomatopoeia with the same meanings in both Korean and Japanese is extended to those with the similar abstract meanings. Meanwhile, in the case of co-occurrence of nouns and verbs, the onomatopoeia is most frequently used with the nouns representing body and food, but it does not show as many co-occurrence restrictions with specific verbs as with nouns.

일본어 의정어에 나타나는 불안의 이미지

장진영 한국일본언어문화학회 2013 일본언어문화 Vol.25 No.-

In Japanese Gijyōgo, it contains much more negative images than positive ones,and human emotions most likely represent the state of anxiety. This study aimsto divide Japanese Gijyōgo into that of positive images and that of negative imagesand to consider the images of anxiety in terms of trace cognition and anticipatorycognition. In most cases, Japanese Gijyōgo contains anticipatory cognition, whichrepresents apprehension of something that has not happened yet. That is, a feelingof fear about what might happen in the future is implied in Gijyōgo. This phenomenonis observed distinctly in Gijyōgo which is accompanied by a change of image throughmeaning extension. When 「harahara(はらはら)」 is used to describe the waysomething light and thin keeps falling, it represents a positive image ; on the otherhand, when its meaning is extended to express the state of fretting and anticipatingdanger to come, it represents a negative image. This change of image is also presentin other Gijyōgo words which go through meaning extension, such as 「hatto(はっ(と))」 and 「hishito(ひし(と))」.

緣起와 性起의 관계 - 『華嚴經問答』을 중심으로 -

장진영 한국불교선리연구원 2011 禪文化硏究 Vol.10 No.-

The problem of ‘Dependent Co-arising’(緣起) and ‘Nature-arising’(性起)is the central theme of Hwaeom(華嚴, C. Huayan) School. The serious concern with this problem begins with Zhiyan(智儼, 602~668). He criticizes the theory of ‘Dependent Co-gathering’(緣集說), Dependent Co - arising of Jilun(地論) School on the grounds that it is Dependent Co - arising of Tri-vehicle(三乘), On the contrary, he suggests the theory of ‘Dependent Co - arising of Dharmdhātu’(法界緣起), viz., the Dependent Co - arising of Single - vehicle(㊀乘). And he proposes the existence of ‘Nature-arising’present deeply within Dependent Co-arising. It seems that Jilun School at that time holds a advanced discussions on the meaning of ‘Self -noumenon’(自體, K. Jache), which may be generally identified with the Tathāgata - garbha(如來藏). Ordinarily Tathāgata - garbha tends to be understood as potentiality of Buddha. But the detailed discussions of ‘Self -noumenon’(Jache) sometimes makes Tathāgata - garbha understood as actuality of Buddha. In examining changes in the meaning of ‘Self - noumenon’(Jache),therefore, we can find out the vestiges of transitional move from Tathāgata -garbha to Nature - arising. Zhiyan accepts the term of ‘Self-noumenon’ and uses it in the same context as ‘Nature-arising’. But in the Hwaeomgyeong -mundap(華嚴經問答), Uisang(義相, 625~702) distinguishes ‘Self - noumenon’and ‘Nature-arising’, and makes clear the meaning of Nature - arising in distinguishing between the ‘Dependent Co - arising of Self - noumenon’(自體緣起) and the ‘Dependent Co-arising of Single - vehicle’(㊀乘緣起). The thought of Nature-arising begins with Zhiyan. He introduces the Nature - arising into the system of ‘Dependent Co - arising of Dharmdhātu’. Also Uisang accepts and develops Zhiyan’s idea of ‘Dependent Co - arising of Dharmdhātu’. He pays more attention to the the purity part(淨門) of ‘Dependent Co-arising of Dharmdhātu’. And he understands ‘Originally -existing’(本有) and ‘Developing - by - practice of Originally - existing’(本有修生) in the place of Nature-arising, and in parallel with it, ‘Developing - by -practice’(修生) and ‘O riginally - existing of D eveloping - by -practice’(修生本有) in the place of Dependent Co - arising. His approaches in the Hwaeomgyeong - mundap correspond to the system of Ilseungbeopgye - do focusing on practice. Uisang understands the relation of ‘Dependent Co - arising’and ‘Nature-arising’ from th viewpoint of ‘midway without abiding in anything’(無住中道). He explains that the Nature - rising is the ‘Dharma-nature’(法性) without abiding in anything, and sings ‘Dharmdhātu’based on ‘Dharma - nature. ‘He posits Nature - arising in front of Dependent Co - arising, and thinks highly of the differentiation of practice according to sentient beings’ positions. He strengthens the practical tendency by putting a great emphasis on Nature-arising. 緣起와 性起의 사상은 華嚴敎學의 중심사상이다. 이에 대한 본격적인 관심은 智儼(602~668)으로부터 비롯된 것이다. 그는 地論敎學의 緣起說인 緣集說을 三乘의 연기설로 비판하고, ㊀乘의 연기설인 法界緣起說을 주장하고 있다. 그리고 연기의 이면에 性起를 제기하고 있다. 당시 지론교학 내에서는‘自體’의 의미에 대한 좀 더 발전된 논의가 진행된 것으로 이해된다. 기본적으로 ‘자체’는 如來藏과 같은 의미이다. 여래장은 여래의 잠재태인 因의 입장으로 이해되지만, 그 의미가 분화되는 과정에서 여래의 현실태인 果의 입장에대한 이해도 나타나고 있다. ‘자체’라는 용어에서 우리는 여래장사상에서 성기사상으로 나아가는 과도기적 흔적을 발견할 수 있다. 지엄은 이를 수용하여 자체를 성기와 통용하고 있다. 하지만 義相(625~702)은 자체와 성기를 구분하여 좀 더 신중하게 접근하고 있으며, 자체연기를 일승연기와 구분하는과정에서 성기의 의미를 좀 더 명확히 하고 있다. 성기사상은 지엄으로부터 발현된 것이지만, 지엄은 법계연기의 체계 안에성기를 포함하여 소개하고 있다. 물론 의상도 법계연기의 사유를 수용하여발전시키고 있다. 다만 법계연기의 淨門에 더욱 관심을 기울이고 있는 것으로 이해된다. 의상은 정문의 本有와 本有修生, 그리고 修生과 修生本有를 각각 성기와 연기로 병립하여 이해하고 있다. 이는 行을 중심으로 법계를 이해했던 법계도의 체계를 계승한 것이다. 의상은 증분[성기]과 연기분[연기]의관계를 無住中道의 입장에서 이해하고 있다. 의상은 성기가 곧 無住의 法性임을 밝히고 법성을 중심으로 법계를 노래하고 있다. 의상은 연기의 이면에서 성기를 밝혔던 지엄의 법계연기의 사유를 충실히 계승하면서도 한 걸음더 나아가 법성성기를 전면에 내세우고 있다. 의상은 중생의 근기에 따른 수행을 중시함과 동시에, 성기를 연기의 이면에서 전면으로 부각시키고 있다. 의상은 性起사상을 중심에 내세움으로써 그의 실천수행을 중시하는 입장을더욱 강화시키고 있다.

Catalytic Performance of Ti-MOF for the Oxidation of Formaldehyde at Low Temperature

장진영,최경민 한국고분자학회 2022 한국고분자학회 학술대회 연구논문 초록집 Vol.47 No.2

日本語オノマトペにおける清․濁の対立 ー中世語と現代語との比較を中心としてー

張鎭暎 한국일본학회 2003 日本學報 Vol.56 No.-