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홍기수,황일남,민만기 대한설비공학회 2000 설비공학 논문집 Vol.12 No.9
An experimental study was conducted to analyze the effects of oil on refrigerant flow through adiabatic capillary tubes, and to develop a model for mass flow rates of refrigerant/oil mixture at various capillary tubes and flow conditions. Mass flow rates and the profiles of the pressures and temperatures along the capillary tubes was obtained with the oil concentration of R-22/SUNISO 4GS oil mixture at various test conditions. The flow trends as a function of geometry and flow conditions for pure refrigerant and refrigerant/oil mixture were similar in adiabatic capillary tubes. Mass flow rate of the refrigerant/oil mixture was less than that of pure refrigerant at the same test conditions.
홍기수 원광대학교 인문학연구소 2006 열린정신 인문학연구 Vol.7 No.-
In his discourse ethics Habermas endeavorsto justify a universal principle of morality from the normative contents of our pragmatic knowledge, which are based on the unavoidable presuppositions in our using language in everyday life. His theory underlies his attempt to overcome the subjectivism of modern ethics through the communicative theoretic turm from subject-object paradigm, which he considers as the primary cultural factor for the shaping of modern self-consciousness. Habermas regards his discourse ethics as a theory, which makes explicit moral intuitions and feelings in our ordinary lives and reconstructs their rational basis. His attempts begin from a kind of phenomenological analysis of morally relevant feelings, such as anger, regret, and guilt. One of the results of his analysis is that such moral feelings are not simply private but inter subjective ones. The moral world, namely, the world of morally regulated social relations discloses itself to participants. Habermas contends that the perspective of observers is also needed to elucidate the objective function of morality. His conclusion about it is that the anthropological root of morality lies in the possibility of damage of identity and the necessity of protection for the damage, which are structurally set up in the forms of socio-cultural reproduction of mankind. The morality is for habermas all the intuitive knowledge, which inform show we have to do our best in order to diminish the vulnerability of individuals through protections and cares. In his theory of discourse ethics Habermas formulates the universalistic moral principle, which transcends all concrete practices and situations. He tries to justify it as the principle, which can make explicit modern societies shaped by historical conditions. Habermas's discourse ethics draws the universal, cognitive and formalistic characters from the moral principle, U, which is to be communicative and theoretically justified. But various ethical skeptics object to such a theory. They contend that moral judgments cannot be grounded because they could not be true or false as statements about facts can. According to them, moral judgments have no cognitive contents. There are also many opponents of the formalism of discourse ethics who doubt whether the formalism could be empty and cause misfortunes in the practical effects. Habermas's discourse ethics finds its critique also in the universalism, on which the suspect is cast, that the theory could be the particular insight of the modern western world. Certainly moral judgments have their limits in the life-world of actions, in which empirical motives and value orientations entangle. In order to overcome this boundary of moral discourse we need not only to differentiate logically between the problematic nature of good life and one of moral judgments, but also to establish the complimentary relations of moral discourse to the discourses of law and politics.