사용 적정성 평가기법(FFS)의 현장적용 사례

한상인(Sang-In Han),최송천(Song-Chun Choi),김지윤(Ji-Yoon Kim) 대한기계학회 2002 대한기계학회 춘추학술대회 Vol.2002 No.3

The ASME and API design codes and standards for pressurized equipment which are established within a country provide rules design, fabrication, inspection and testing of new pressure vessels, piping systems, and storage tanks. These codes do not address the fact that equipment degrades while in service and that deficiencies due to degradation or from original fabrication may be found during subsequent inspections. Fitness For Service assessments(API RP 579) are quantitative engineering evaluations which are performed to demonstrate the structural integrity of an in-service component containing a flaw or damage in refining and petrochemical industry. API 579 guideline can be used to make run-repair-replacement decisions to help continue to operate safely. In this paper, corrosion like flaw will be introduced among the API 579 evaluation procedure and case study related to the lamination are demonstrated.

석유가격 자유화, 그후- 당장 유가경쟁이 일어나고 있지는 않지만 ㆍㆍㆍ

한상인,Han, Sang-In 대한석유협회 1997 석유와 에너지 Vol.1997 No.3

보문 : 의류판매원의 고객지향성 측정도구 개발

한상인 ( Sang In Han ),황선진 ( Sun Jin Hwang ) 한국의류학회 2012 한국의류학회지 Vol.36 No.2

This study develops a valid and reliable scale to evaluate customer orientation for clothing salespeople in order to provide a foundation for systematic and empirical research in the apparel industry. The study was conducted in two phases. First, a scale was developed to evaluate the customer orientation of clothing salespeople through a qualitative method. The second phase involved the verification of the validity of the developed evaluation questions through a quantitative method. The subjects of this study were 327 clothing salespeople, and the results were analyzed using AMOS 7.0 and SPSS 15.0. The results were as follows: First, customer orientation questions were elicited from in-depth interviews with fashion salespeople, analyses of fashion magazine articles, and previous studies. From the results, 38 preliminary questions were selected based on categorization, modification, and expert analyses of the content validity. Second, in order to verify the validity of the customer orientation scale that consisted of 24 questions in 7 factors, we performed a verification of the convergent validity through an assessment of the magnitude of standardization factor loading, average variance extracted (AVE), and construct reliability. Discriminant validity was verified using the AVE of each of the two constructs and a comparison of the square of the correlation between the constructs. According to the results, the measured values were above or near the guideline values that demonstrates the validity of the customer orientation scale.

입계부식법에 의한 사용중인 화력발전소 요소의 잔여수명평가

한상인,윤기봉,정세희,Han, Sang-In,Yoon, Kee-Bong,Chung, Se-Hi 대한기계학회 1997 大韓機械學會論文集A Vol.21 No.1

The grain boundary etching method as a method for assessing degradation of structural materials has received much attention because it is simple, inexpensive and easy to apply to real components. In this study, the effectiveness of the method is verified by successfully applying the technique to in-service components of aged fossil power plants such as main steam pipes, boiler headers an turbine rotors. A new degradation parameter, intersecting number ratio (N$_{1}$/N$_{0}$), is employed. The intersecting number ratio (N$_{1}$/N$_{0}$) is defined as the ratio of intersection number (N$_{1}$) obtained from 5-minute picric acid etched surface to the number (N$_{0}$) obtained from nital etched surface. Two kinds of test materials, 2.25Cr-1Mo steel and 1Cr-1Mo-0.25V steel, were artificially thermal-aged at 630.deg. C in different levels of degradation., (N$_{1}$/N$_{0}$) were measured. And, correlations between the measured values and LMP values calculated from aging temperature and aging time were sought. To check the validity of the correlations obtained in laboratory, similar data were measured from service components in four old Korean fossil power plants. These on-site measurement data were in good correlation with those obtained in the laboratory.oratory.

구형 산소용기 내 표면균열에 대한 수치파괴역학 평가

조두호(Doo-Ho Cho),김종민(Jong-Min Kim),장윤석(Yoon-Suk Chang),최재붕(Jae-Boong Choi),김영진(Young-Jin Kim),한상인(Sang-In Han) 대한기계학회 2009 大韓機械學會論文集A Vol.33 No.11

During the last decade, possibility of flaw occurrences has been rapidly increased world-widely as the increase of operating times of petro-chemical facilities. For instance, from a recent in-service inspection, three different sized surface cracks were detected in welding parts of a spherical oxygen holder in Korea. While API579 code provides corresponding engineering assessment procedures to determine crack driving forces, in the present work, numerical analyses are carried out for the cracked oxygen holder to investigate effects of complex geometry, analysis model and residual stress. With regard to the detailed finite element analysis, stress intensity factors are determined from both the full three-dimensional model and equivalent plate model. Also, as an alternative, stress intensity factors are calculated for equivalent plate model by employing the noted influence stress function technique. Finally, parametric structural integrity evaluation of the cracked oxygen holder is conducted in use of failure assessment diagram method, J/T method and DPFAD method. Effects of the geometry and so forth are examined and key findings from the simulations are fully discussed, which enables to determine practical safety margins of spherical components containing a defect.

군주성학(君主聖學)에서 지(知) 공부의 문제

한상인 ( Sang In Han ) 한국교육사학회 2012 한국교육사학 Vol.34 No.1

The problem of zhi (wisdom) study in sage learning as education for the ruler is examined in this study. As the proxy of Heaven on earth, the ruler must be strictly a public being. He must thus set aside personal desires and make judgments based on unbiased view. Making discernment of the public and the private was an important task for the ruler, and the ruler was required to study in order to perform this task. From the perspective of sage learning, zhi is manifested in the essence of one`s heart and is also predicated on practice. Even when the ruler seeks to govern well, if he does not properly grasp zhi coming from the heart, he will not be able to engage in the right practice. A sage is someone who possesses complete zhi regarding all situations and things in the world, but realistically a single individual cannot have understanding of everything. The characteristics of the zhi being pursued are defined according to the position and the circumstances of each person. The zhi required of the ruler in sage learning is the zhi related to the realization of morality. The ruler had to be a practitioner and a model of morality. In general sage learning, zhi study consists of revealing the right way through reading and interpretation and discussion of texts, discriminating between right and wrong, and taking action based on discernment of whether to go forward or not regarding situations and things. The practical zhi study of the ruler was the study through Royal lecture from which the ruler sought to find appropriateness with respect to the right way, the discernment of right and wrong, his own body and mind, the royal family and governing. 본 연구는 군주성학(君主聖學)에서 지(知) 공부의 문제를 고찰하였다. 유학 전통에서 성학(聖學)은 성인을 지향하는 공부를 의미하는데, 이는 모든 지위의 사람에게 적용 가능하다. 그런데 성학이 모든 지위의 사람에게 적용되는 동일한 성격의 것이라고 해도, 그 공부의 강조점은 사람의 지위에 따라 달라질 수 있다. 군주라는 지위에 요구되는 군주성학은 일반 성학의 성격을 지니되, 그 공부의 강조점은 군주의 특수성을 반영하고 있으며, 이는 지 영역의 공부도 그러하다. 일반적으로 성학에서의 지 공부는 만사만물 전체를 대상으로 하지만, 실질적으로는 신심성정(身心性情)과 인륜일용(人倫日用)의 문제에 집중한다. 이를 위해서 독서·강론을 통하여 의리(義理)를 밝히고 시비(是非)를 분별하거나, 응접사물(應接事物)상에 나아가 그 당부(當否)를 변별하여 처리하는 공부를 한다. 군주 성학은 이러한 일반적인 성학의 성격을 포괄하되, 군주 지위의 특수한 성격을 지니고 있다. 군주의 지위는 하늘을 대리하는 지위로서 인륜의 표준이어야 한다. 따라서 군주는 공의(公義)와 사욕(私慾)에 대한 철저한 분별을 하는 지 공부에 임해야 했다. 군주는 경연(經筵)을 통하여 독서와 강론을 하였고, 또한 군주 자신의 몸과 마음, 왕실 및 정치 문제에 응접하여 그 당부를 변별 처리하였다.

『중용(中庸)』 수도지교(修道之敎)에 대한 주희(朱熹)의 이해 변화 연구

한상인 ( Sang In Han ) 한국교육사학회 2014 한국교육사학 Vol.36 No.4

이 연구에서는 『중용』 수장의 ‘수도지(위)교(修道之謂敎)’에 대한 주희의 이해 변화와 그 이유에 대하여 살펴보았다. 주희 당대의 일반적인 ‘수도지(위)교’ 이해는 한·당대의 정현과 공영달의 이해인 ‘인군이 가르침을 베푼다[人君說敎]’였다. 정이의 영향을 받은 주희는 이를 부정하고 ‘수도지(위)교’를 극기복례의 ‘학(學)’으로 이해한다. 이는 천명으로 받은 본성을 회복하기 위한 ‘학’이다. 그러나 『장구』와 『혹문』 작업을 시작한 때를 기점으로 ‘학’으로서의 ‘수도지(위)교’를 수정하여, 성인이도로 말미암아 품절하는 것으로 이해 방식을 바꾼다. 이는 ‘천명지위성(天命之謂性)’과 ‘솔성지위도 (率性之謂道)’의 맥락 속에서 ‘수도지(위)교’를 이해하였기 때문이다. 즉, ‘수도지(위)교’를 도·순수한 이치·순선무악의 측면에 위치시키고 또한 인간의 수위 곧 사의와 인욕이 배제된 지점에 위치시킨다. 주희는 이를 위해서 ‘수도지(위)교’의 주체로 성인(聖人)을 요청하고, 성인이 만사만물을 품절(品節)하는 것으로 이해하였다. The purpose of the study is to figure out Zhu Xi`s Understanding Change about ‘Xiu Dao zhi Jiao (修道之敎)’ in 『Doctrine of the Mean』. Before 44 years old, Zhu Xi understood ‘xiu Dao zhi Jiao’ as xue(學) of ke ji fu li(克己復禮), that is, efforts by common people with limitation in disposition to practice Dao. After 44 years old, he revised this. For clear and pure Sheng ren(聖人) to let common people practice Dao, li·le·xing·zheng(禮·樂·刑·政) etc. that man and all the beings should do are established to make all things to be in their appropriate levels and proper positions[pin jie, 品節]. Zhu Xi revised recognition on ‘xiu Dao zhi Jiao’ because he understood ‘xiu Dao zhi Jiao’ in the context of ‘tian ming zhi wei xing’(天命之謂性) and ‘shuai xing zhi wei dao’(率性之謂道). In other words, He undrstood ‘Xiu Dao zhi Jiao’ in the context of Dao·Li(理) in pure goodness and no evil(純善無惡). Furthermore, there is not involvement of any selfish motive. He called on Sheng ren as main agent of ‘Xiu Dao zhi Jiao’, understood that Sheng ren makes all things to be in their appropriate levels and proper positions.

위험도기반 검사에 따른 원유정제 장치의 검사주기 최적화

한상인(Han Sang In),최송천(Choi Song Chun),유광수(Yoo Kwang Soo),박교식(Park Kyo Sil),오정대(Oh Jung Dae) 한국에너지학회 2005 한국에너지공학회 학술발표회 Vol.2005 No.-

교육적 인간상으로서의 군자(君子) 연구: 주희의 "군자시중(君子時中)" 이해를 중심으로

한상인 ( Sang In Han ) 한국교육철학학회 2015 교육철학연구 Vol.37 No.1

본 연구에서는 『중용장구』 2장의 ‘군자시중(君子時中)’에 대한 주희의 이해를 통하여, 교육적 인간상으로서의 군자(君子)에 대하여 논하였다. 주희는 ‘군자시중’을 논함에 있어, 군자와 소인(小人)의 구별점을 시중의 실천 여부에서 찾는 것이 아니고 도(道)의 상존(常存)함에 대한 인식에서 찾고 있었다. 군자는 도가 언제나 항상 자신에게 있음을 아는 사람인데 반해, 소인은 그것을 알지 못하는 사람이다. 그래서 군자는 언제나 항상 도를 염두에 두고 계신공구(戒愼恐懼)하는데 반해, 소인은 기탄(忌憚)하는 바가 없다. 군자에 대한 주희의 인식은 군자 개념의 스펙트럼을 확장시킨다. 곧 군자의 기준은 덕의 유무보다 도를 지향하는 방향성에서 확보된다. 비록 덕이 부족하다 하여도 도를 지향하며 공부하는 사람이 군자이다. 이는 군자의 공부에 있어서 경(敬)공부가 동정(動靜)을 아우르고 지행(知行)을 관통하는 본령(本領)공부에 위치되는 근거가 된다고 할 것이다. The study investigated the Gunja (君子) as an image of educational person through Chu Hsi’s understanding of Gunja Sijung (君子時中, Gunja acts according to the course of the Mean) shown on the chapter two in 『中庸章句, phrases of Doctrine of the Mean』. In phrases of Gunja Sijung, Chu Hsi was seeking difference between Gunja and Soin (小人) from recognition about existence for ever of the Dao (道), not from whether one practices Sijung or not. Gunja knows that the Dao is always together with himself but Soin does not know it. So Gunja always considers the Dao so that he is cautious and apprehensive while Soin acts contrary to the course of the Mean. Recognition on Soin by Chu Hsi expands spectrum of concept of Gunja. That is, criterium for Gunja is secured in direction towards the Dao rather than whether virtue exists or not. Though virtue is deficient, if a man strives to reach the Dao, he is Gunja. It would be said that in learning of Gunja, learning of Gyeong (敬) is a main learning to encompass movements and silence (動靜) and to go through knowledge and behavior (知行).

『중용(中庸)』에서 성(誠)과 지(智)의 관계와 공부론적 의미

한상인 ( Han Sang-in ) 한국교육사학회 2018 한국교육사학 Vol.40 No.2

본 연구에서는 『중용』에서의 성(誠)과 지(智)의 관계를 해명하였다. 곧 성과 지, 양자 사이에 필연적 연관성이 있는가의 문제인데, 결론은 다음과 같다. 첫째, 성(誠)은 천지자연과 성인(聖人)의 측면에서 지(智)와 필연적 연관성이 있다. 성(誠)은 천지자연과 성인(聖人)의 자기 전개의 근본원리로, 천지자연과 성인 자신을 이루고[成己] 동시에 타존재를 이루어낸다[成物]. 이때 성기·성물은 각각 인(仁)·지(智)의 덕에 말미암는다. 따라서 천지자연과 성인에게서 성(誠)은 지(智)와 필연적으로 관계한다. 둘째, 군자(君子)는 지(知) 공부를 통하여 지(智)를 함양하고 성(誠)에 이르기 위해 노력하는 존재다. 군자는 그 존재적 한계로 말미암아 온전히 성(誠)할 수 없다. 다만 성하기 위해 노력할 뿐이다 [誠之]. 성하기 위한 노력은 지행(知行)의 공부로 구체화하는데, 지 공부는 성인이 타존재를 이루어내기 위해서 제정한 예의(禮儀)·위의(威儀)에 대한 공부이다. 군자는 성인이 제정한 예의·위의를 통하여 성인의 역사적 안목을 학습한다. 이상의 성과 지의 관계 해명을 통하여 다음의 공부론적 의미를 도출하였다. 첫째, 주자학 내 사학(史學)의 위상이 경학(經學)에 비해 결코 낮지 않음을 확인했다. 둘째, 격물치지(格物致知)의 지공부가 성(誠)에 다다르기 위한 필수적 과정임을 확인했다. This article clarifies the relationship between sincerity(誠) and wisdom(智) in the 『Zhongyong』, addressing the problem of whether or not sincerity guarantees wisdom. Regarding this question, two points are concluded. First, from the standpoint of sages(聖人) and the cosmos(天地自然), sincerity does guarantee wisdom. As the basic principle of their self-unfolding, sincerity is how the cosmos and sages simultaneously actualize themselves(成己) and other beings(成物). Here the actualizations of selves and others arise through the virtues of ren(仁) and wisdom respectively. Therefore, to sages and the cosmos, sincerity guarantees wisdom. Second, junzi(君子) is a being who strives to become sincere by cultivating wisdom through intellectual(知) study. In accord with his existential limitations, he can never be wholly sincere. He can only strive to be sincere[誠之]. This endeavor to become sincere is made concrete through intellectual and practical(知行) kung fu. The intellectual portion of this kung fu pertains to the civil and dignified manners (禮儀, 威儀) that the sages had established for the sake of actualizing other beings. It is through these manners that a junzi studies the historical perspectives of the sages. The following inferences concerning kung fu are made based on this clarification of the relationship between sincerity and wisdom. First, it is confirmed that in Neo-Confucianism the subject of history(史學) was not at all lower than that of classics(經 學). Second, it is confirmed that the intellectual kung fu of gewuzhizhi(格物致知) is a necessary process for attaining sincerity.