해체공사 안전관리 요령 소개

홍승현,Hong, Seung-Hyeon 한국건축구조기술사회 2012 건축구조 Vol.19 No.3

멜빌의 『모비 딕』과 산업자본주의의 여명

홍승현,(Hong Seung Hyun) 한국외국어대학교 영미연구소 2016 영미연구 Vol.36 No.-

허먼 멜빌은 한 편지에서 말하길, 그가 문학작품을 집필하는 데에는 두 가지 종류의 노동이 있다. 하나는 주머니에서 온 것이고, 또 다른 것은 마음에서 온 것이라고 밝혔다. 그가 노동을 두 가지로 나눌 때 고전적인 마르크스주의에서 논한 노동의 분업과 상품 페티시즘의 소외 개념을 상기시킨다. 멜빌이 그의 대표작인 『모비 딕』을 집필할 당시는 산업자본주의가 동틀 무렵이었다. 따라서『모비 딕』을 당대 산업자본주의 혼란스러운 태동기의 산물이라는 분석은 그리 근거 없는 억측은 아닐 것이다. 이 작품은 일면 그 당시 새롭게 펼쳐지는 산업자본주의 시장의 주도적인 역할이 초래하는 당대까지 경험해 보지 못했던 문 제들을 반영한다. 여기서 고래잡이 배인 피쿼드호는 하나의 주식회사로서 전 세계의 여러 연안에 산업자본주의를 퍼트리는 첨병 역할은 한다. 따라서 주식회사 를 운영하는 독선적인 경영자인 에이허브는 천연자원을 개발하기 위해 선원들을 체계적인 노동 분업으로 착취한다. 하지만 불행하게도, 주식회사 피쿼드호의 사업은 재앙으로 끝나게 된다. 그 비극의 씨앗은 에이허브의 광기어린 집념의 대상인 모비 딕에 있다. 마치 스페인 금화가 선원들에게 그랬던 것처럼, 그리고 마르크스가 주장한 상품 페티시즘에서 상품이 노동자에게 그런 것처럼, 모비 딕은 에이허브에게 신비로운 존재가 된다. 에이허브는 산업자본주의 덕분에 피쿼드호를 자신의 사적인 소유로 이용했지만, 끝내 그는 산업자본주의의 비인간적인 모순으로 인해 파멸에 이르게 되는 것이다. Herman Melville says, in a letter, that there are two kinds of labor wielded to produce his literary works: one from the “pocket” and the other from the “heart.” When he divides his labor into the two categories, he reminds us of the classical Marxist argument about the capitalist division of labor and the alienation of commodity fetishism. It was at the dawning of industrial capitalism that Melville created his major work Moby-Dick. That is why it may not be baseless to argue that this masterpiece should be a product of contradiction arising from the disturbing early stage of industrial capitalism. In a way, the novel reflects, into its textual entity, the uncharted dilemma of living under the dominant influences of the newly established market-economy of industrial capitalism. The whaling ship Pequod as a joint‐stock company is also a pioneering outpost to spread industrial capitalism to many coasts around the world. Thus, as an authoritarian manager of the Joint‐stock company, Ahab orchestrates the work of the crew into the systematic division of labor, which unwittingly amounts to the exploitation of natural resource. Unfortunately, the business of the joint‐stock company Pequod ends in a devastating failure. The seed of tragedy lies in the object of Ahab’s quest, Moby Dick. Like what “the doubloon” does to the crew of the Pequod, and then like what a commodity becomes to its producer in Marx’s theory of commodity fetishism, so does Moby Dick become “a mysterious thing” to Ahab. While Ahab turns the Pequod into his own private property in the spirit of industrial capitalism, he is also another victim to its inhumane contradiction.

윌라 캐더의 『잃어버린 부인』과 로버트 월러의 『매디슨 카운티의 다리』: 미국 중서부의 탈도덕적 마담 보봐리

홍승현 ( Seung Hyun Hong ) 미국소설학회(구 한국호손학회) 2014 미국소설 Vol.21 No.2

In the conventional adultery novels, silence, isolation, and eventual self-destruction are the ultimate prices paid for such heroines who committed adultery as Emma Bovary, Anna Karenina, and Edna Pontellier. However, unlike those novels, the affairs of adultery in Willa Cather`s A Lost Lady and Robert James Waller`s The Bridges of Madison County seem to be portrayed as not much of grave violation against moral and social standards. Therefore, this paper aims at analyzing the tolerant portrayals of adultery in the two novels of Cather and Waller. The geographical settings of A Lost Lady and The Bridges of Madison County are in the Midwest, and Nebraska is a neighborhood state of Iowa. Since Cather glorifies the heroine Marian as an aesthetic ideal, her adultery is not causing a serious scandal but hurting the mind of Niel who romanticized her. The Bridges of Madison County also exempts the four-day lasting adultery from moral judgement, lauding the heart-breaking love between its heroine and hero. Most of all, in the novels, the adulterous affairs of the female protagonists do not destroy their families. Although both Marian and Francesca are unfaithful wives, they do not undermine the boundary of marriage and family, being dedicated until the death of their husband. The image of Marian in the memory of Niel as an immaculate, harmonious, and aesthetic ideal has been hampered; however, as years go by, Niel regains his long lost lady Mrs Forester. Although Michael and Carolyn, Francesca`s grown up children, are surprised by their mother`s extramarital affair, they finally understand her past, feeling sympathy to their mother`s sacrifice for family. In the two novels, adultery is not treated as a tarnished flaw to the lives of the heroines. Through the protection of Marian by the male characters who acquiesce her mistakes, Cather treats her illicit love affair leniently and weakens the moral judgement of the reader. On the other hand, Waller also hampers the moral intervention of the reader by way of showing Francesca`s tough decision to keep her love only in pure memory. Therefore, giving more weight to Cather`s novel, this paper is to analyze the novels in terms of the way how the moral judgement on the adultery featured in both A Lost Lady and The Bridges of Madison County can be suspended.

後漢末 ‘舊君’ 개념의 재등장과 魏晉時期 喪服禮

洪承賢(Hong Seng-Hyun) 동양사학회 2006 東洋史學硏究 Vol.94 No.-

The purpose of this article is to consider the character of political order that Shi-da-fu(士大夫) would like to make through the appearance of concept of Jiu-jun(舊君) and the change of mourning dress etiquette III Later Han period. It can be said that the most remarkable thing of change in Later Han period is the settlement of mourning for three years. This means that contrast to Former Han, the society of Later Han became to reach the level executing the etiquette based on Confucian scriptures. Despite of the prohibition of nation, the number of people doing Qu-quan(去官) for wearing mourning became more and it became a problem of society. Wearing mourning had been extended over the relative. The representative case is wearing mourning for mentor, Jiu-jun and Ju-jiang(擧將). According to the scriptures, although the case of mentor belongs to Sin-sang(心喪), people doing Qu-quan appeared. But most characteristic thing than anything is that wearing mourning for Jiu-jun and Ju-jiang was done in the time of Later Han. It became more prevalent as time went to the end of Later Han, it had even priority than a government's order. This shows that the society of Later Han has already reached the status that can't be regulated by the primary relation between an emperor and citizens. To do wearing mourning of mentor, Jiu-jun and Ju-jiang became a way to get the reputation. In the society, variable relation of ruler and ruled was permitted. Namely the stratified ruling order existing between emperor and Shu-li(屬吏) of lowest level of district was approved publicly within Shi-da-fu. New nation couldn't but admit this Shi-da-fu's requirement for decentralization of power. Sang-zang-ling(喪葬令: the low for mourning and funeral service) made by Wei(魏) and Jin(晉) is that the requirement for decentralization of power was accepted in mourning dress etiquette. But as autonomous rules of Shi-da-fu were accepted to nation, they became to be controlled by the norm themselves had been practicing. As the result of that, many ritual book incomparable to last time, especially book of mourning dress were compiled. For compiling of many book of mourning dress, the research as yet has been found the reason from development of a noble system or need of manual. But this conclusion reduces the political role of ritual study that provides basis for the specific political situation. This point that many ritual book appeared from the end of Former Han when absolute power of emperor had been destroyed and the political form of decentralization of power had been intended shows what the political efficiency of ritual study is well. Shi-da-fu needed the objective basis for the political order that they wanted to make newly. And for this, they redefined the ritual book. It's because ritual study shows the basis of power and decides the category of power. If ritual study performs a role that provides the justice for the political behavior and category finally, book of mourning dress in Jin(晉)period can't be also free from the role. This is a topic to be investigated on the character of ritual study in Wei-Jin-Nan-Bei-Chao(魏晉南北朝) from now.

晉代 喪服書의 편찬과 성격

洪承賢(Hong Seng-Hyun) 동양사학회 2008 東洋史學硏究 Vol.102 No.-

This article is prepared to look again relation between the customary formality and public customary formality with departing from the standpoint that describes writing of the funeral costume book in Wei-Jin-Nan-Bei-Chao(魏晉南北朝) period as a means of preservation of the species and opinion that the then customary formality is independent right of Shidafu(士大夫) confronting with public law. That's because if we appreciate the then funeral costume book is just confronting with public law, it reduces the utility of ritual study and disregards consciousness stream of Shidafu that they prescribed themselves as a ruler. Also it's impossible to explain deployment of ritual study which was trying to realize ritual world including all of members. Therefore in this text, by chasing the procedure funeral costume manners was settled, it is confirmed that the then funeral costume manners complemented the part that the public customary formalities didn't reach. The excessive formality prevalent in the end of later Han(漢) is exterminated in the Jin(晉) period. The situation appeared when the five-rites is established by the nation. The nation could practice the state-led standard creation, execution and sanctions by enacting five-rites and a lawㆍpeerage systemㆍofficial regulations. This means the circumstance that Shidafu makes a social standard is finished and the nation is the final decision maker of courtesy and responsible for judgement. Actually the revised New-rites declared the direct interference for the customary formality which was exercised independently. Then how did the Shidafu react for these changed situation? Until now, many researchers presumed that public system impinged on the autonomy of private world and Shidafu made funeral costume book which was expedient for private world. But through JinShu Lizhi(『晉書』『禮志』), we could confirm though the necessity of establishment of funeral costume manners arose from a specific family firstly, it was decided by an unbiased view of royal court finally. Then we'll have to presume that the funeral costume manners in the Jin period was responsible for enriching the contents of public customary formality in addition to a role of family-law. This could be confirmed more definitely by analyzing then a series of funeral costume book. We could know that Shidafu was trying to discover suitability of their action through the rites scriptures. As State cults are established by nation, customary action is restricted, an exception of courtesy practice happened with unprecedented vortex and feudal peerage system was revived, Shidafu would realize the need of ceremony based on the class and so analyze the rites scriptures again. They tried to complete the integrated national rites code in addition to make and apply independent and individual standard for courtesy. Also it might be another cause of compilation of funeral costume book that funeral costume manners done wrongly was also an factor of degradation and deprivation of government post as funeral costume manners that filial piety was expressed extremely became an important factor to select talented people. Namely for Shidafu, as it was the most important social activity to comply with funeral costume manners and practice the normative action based on specific position and role required socially, research and annotation for the rites scriptures which becomes base for act was done continuously.

부화와 소업 개념을 통해 본 남조 사대부들의 의식변화

홍승현 ( Hong Seung Hyeon ) 한국중국학회 2003 중국학보 Vol.47 No.-

Xuan-xue(현학), the new trend of the times appeared after the crisis of Ming-jiao(명교) in the end of Later Han(후한) liberated the Shi-da-fu(사대부) from Li-jiao(예교) and as the result of that, the Shi-da-fu(사대부) changed themselves to the liberal men of educated.

前漢初 國家儀禮의 제정과 성격

洪承賢(Hong Seng-Hyun) 동양사학회 2009 東洋史學硏究 Vol.108 No.-

The aim of this thesis is to ascertain the content of the Rites System established in the early years of the Former Han era and to examine the knowledge system that it was based on, in order to clarify that the Rites System contained more than the shaman characteristics of mystifying the powers of the emperor. First, the characteristics of aqpqi-Li? part of Book of Rites which had been handed down since the early years of the Former Han era, are analyzed to find out the necessity of Rites System and to reach the conclusion that to both the emperor and the illustrious officials it meant more than simply an embellishment to the image of emperor. Secondly, the Fengshan that was carried out in Wudi era and the characteristics of Mingtang are explored. Originally both the Fengshan and the Mingtang of the Wudi era have been explained as originating from the shaman knowledge system and individual desire of the emperor neither to grow old nor to die. However, the Fengshan and Mingtang at that time were also asserted and operated by scholars with a background in Confucian Classics. The same is true of Junguomiao which has been explained by the theory of Patriarchal State. It is ascertained by the thesis that, different from the existing opinions, Junguomiao was a system influenced by Confucian thought with the purpose of encouraging people to follow Confucian ethics by promoting the achievements of men of merit and virtue. The Rites System established in the early years of Former Han worked as governing principles, which was the intention of its creators. They were the scholars of the School of Qi who were practical and talented in current affairs, and they tried to create a system that could justify the new empire in which the emperor, as the son of God, is at the pinnacle, given power from heaven. They intended to establish a world of firm hierarchy centering on the emperor by creating various national rites.

‘簒奪’이란 이름으로 단죄된 ‘改革’

洪承賢(Hong, Seng-Hyun) 동양사학회 2017 東洋史學硏究 Vol.139 No.-

北魏時期 墓誌의 定型化와 流行

洪承賢(Hong, Seng-Hyun) 동양사학회 2018 東洋史學硏究 Vol.142 No.-

PEG 주입 침엽수 시편의 열처리 후 PEG 잔류량과 평형함수율 측정

홍승현 ( Seung Hyun Hong ),김정호 ( Chung Ho Kim ),임호묵 ( Ho Mook Lim ),강호양 ( Ho Yang Kang ) 한국목재공학회 2013 목재공학 Vol.41 No.3

PEG 주입을 통해 열처리 중 목재의 균열을 방지하기 위한 연구에 필요한 기초자료를 제공하기 위해 본 연구가 수행되었다. 국내에서 사용되는 대표적인 침엽수 세 수종의 소시편을 이용하여 PEG 분자량에 따른 침투 속도와 잔류량, 열처리 후 잔류량, 평형함수율 등을 조사하였다. PEG400의 평균 잔류량은 수종별 기본밀도에 반비례하였으며 다른 분자량 PEG에서도 비슷한 경향을 나타냈다. 한 수종 내에서는 PEG 분자량이 클수록 잔류 PEG 양이 감소하는 경향이 뚜렷하다. PEG 주입에 의해 함수율이 2% 내에서 증가하거나 감소하였으며, 시편의 평균 기본밀도는 최고 16.8%까지 증가하였다. 열처리에 의한 중량감소율은 PEG400 시편이 PEG600, PEG1000 보다 컸다. 낮은 분자량의 PEG가 더 많이 용출되었다고 볼 수 있다. 평형함수율은 상대습도가 낮을 때 (32%RH) 세 수종 모두 PEG 주입 시편과 무처리 시편의 차이가 없었으나, 상대습도가 증가할수록 PEG 주입 시편이 무처리 시편보다 높게 나타났다. This study was carried to provide basic data for the research of the effect of PEG impregnation on preventing wood from cracking during heat treatment. Three popular softwood species were selected for investigating the PEG penetration rate and retention depending on PEG molecular weight, PEG retention after heat treatment and their EMCs. The average retentions of PEG400 were reversely proportional to the basic densities of three species and those of the other PEGs showed similar behaviour as well. It is obvious that PEG retention decreased as PEG molecular weight increased with a species. PEG impregnation increased or decreased the moisture contents of the specimens within 2%, and increased their basic densities by ]6.8% as a maximum. The Weight Percentage Losses of PEG400 during heat treatment were the largest among three PEG levels, which implied that lower molecular weight PEG leached more than the highers, There was less difference in EMC between PEG impregnated and control specimens at low RH, bur their difference increased at high RH.