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심재관,K. Ashok,라용호,임홍철,백병준,이철로 한국물리학회 2012 Current Applied Physics Vol.12 No.2
In this paper, we propose low temperature co-fired ceramic-chip on board (LTCC-COB) package with improved thermal characteristics; no insulation layer exists between the LED chip and metal base. In actual measurement as well as in thermal simulation, the proposed LED lamp structure showed excellent thermal properties, compared with surface mound device-printed circuit board (SMD-PCB) package LED lamp. The optical output power, thermal distribution, currentevoltage (IeV) and electroluminescence (EL) were measured and compared to analyze the characteristics of LTCC-COB package LED lamp with SMD-PCB package LED lamp. EL peak intensity of LTCC-COB package LED lamp is 1.75 times better than that of SDM-PCB package LED lamp. The thermal resistance between packing area and air was found to be 7.3 K/W and 7.9 K/W for LTCC-COB package and SMD-PCB package respectively. The proposed LTCCCOB packaged LED lamp is not only suitable for high power LED package due to its low thermal resistance but also a promising solution for illumination modules.
네팔本 Skandapurāṇa(adhyāya 163-165)에 나타난 스깐다 탄생신화 小考 - SPBh와 S1을 참고하여 -
심재관 인도철학회 2015 印度哲學 Vol.0 No.43
Adhyāya 72 and the set of adhyāya 163 to 165, of (origianal) Skandapurāṇa preserved in National Archive of Nepal(MS 2-229), comprise the cycle of Skanda myth, from which its name of the text has been derived. The main motif-blocks for the Skanda birth myth in adhyāya 72 begins, I think, with the scene of the transferring the Shiva's semen(tejas) to Gaṅgā by Agni who at first visited Shiva's abode as the messenger of gods in order to alarm for the threatening of mahāsura and finally troubled also with the fiery heat of tejas. The motif of transferring tejas, from Agni's hand to Mt. Meru, suddenly block down by another myth of the next adhyāya, of different layer that naturally does not related with the Skanda birth myth. And, after a few decades of myths with long passages from different layers, the cycle of Skanda continues with Agni's transferring tejas to Gaṅgā in adhyāya 163. From the rough reading adhyāya 164 and 165, we could also expect that the other important and archaic motif-blocks comprising Skanda myth can be found because this is one of the oldest Puraṇic texts(if the text is believed to be written as a complete work from the beginning), of AD. 810. However, the results are deprive expectation of us in some ways that the other motif-blocks that are familar to other versions, like krittikā's mischievous act with Agni, or the story of Arundhatī and Saptaṛṣis, are rarely identified in this text. This is a small research paper preparing the full-scale study for the narrative of Skanda myth, with partly including the philological study of original Skandapurana together. 네팔본 산스크리트 Skandapurāṇa는 최근에 재발견된 문헌으로서 기존의 출판된 Skandapurāṇa와는 내용과 구성이 완전히 다른, 별개의 문헌이며, 실질적으로, 과거 고전의 저자들에 의해 인용이 되었던 진정한 의미의 Skandapurāṇa이다. 이 연구는 일차적으로 이 방대한 문헌 속에 담겨있는 Skanda신화의 구성상 특징을 개괄해보는데 있다. 다양한 문헌 속에 나타나는 스깐다 신화의 구성단위들을 모두 검토했을 때에야 비로서 이 신화의 기원과 발전에 대한 해명이 가능할 것이기 때문에, 이 텍스트 속의 스깐다 신화는 해당 연구에 중요한 단서가 된다. 특히, 이 문헌은 가장 오래된 뿌라나 문헌의 하나일 뿐만 아니라, 작성 시기를 확정할 수 있는 매우 희소한 뿌라나 문헌이기 때문에, 이 문헌 속의 스깐다 신화의 구성적 특성을 살펴보는 것은 이 신화의 발전을 이해하는데 중요한 단서를 제공하게 될 것이다. 이 문헌은 아직 완전한 형태의 편집본이나 번역본이 없기 때문에 필사본(S1)과 불완전한 편집본(SPBh)에 의지해 연구를 진행하게 된다. 이 문헌 속의 스깐다 신화는 adhyāya 72와 adhyāya 163-165에 나타나는데, 이 내용에는 Skanda신화에 공통적으로 나타나는 모티브-블럭들, 예를 들면, Agni에 의한 tejas의 轉移, 사령관으로의 즉위식, Indra와의 결투와 화해, Tāraka의 살해, 등과 같은 공통 요소들을 살펴볼 수 있다. 그러나, 다른 판본에서 잘 나타나지 않는 특징들, tejas 전이과정의 단절, Kṛttikā의 역할의 축소, Saptaṛṣis와 Arundhatī 관계 등은 잘 나타나지 않는다. 이러한 신화구성상의 이해는 차후 스깐다 신화의 발전을 이해하는데, 새로운 단서들을 제공할 것이라 생각된다.
Skanda Purāṇa와 Skanda 신화 연구의 한 경향: 최근 Purāṇa 연구의 텍스트-역사적 방법과 관련하여
심재관 서울대학교 종교문제연구소 2010 종교와 문화 Vol.0 No.19
Among other things that we have in mind as the most ambitious project in the Purāṇa researches for last few decades should be the critical edition on the Skandapurāṇa by Groningen team. From the testimonies that the medieval writers gave the reference on the Skandapurāṇa as a whole but not as separate khaṇḍas, out of which other 'khaṇḍa-style Skandapurāṇas' issued as we have in printed editions. Thus, Groningen team completed to prove that this new critically edited text on the Nepalese palm-leaves is the 'original Skandapurāṇa', and continue to publish the serial volumes of the text. Nothing to say, it is surely good news to all Indologist who specially have interest in Purāṇa textual research and Indian mythological studies. When it comes to the mythological studies, specially with Skanda (birth) myth that have several versions in Purāṇa texts, the original Skandapurāṇa also have a version of Skanda (birth) myth as it has the title by that name. On the supposition that Skandapurāṇa is the whole fairly homogeneous text, we can also anticipate that the version of Skanda myth of the original Skandapurāṇa seems to be the one of the old cycle of Skanda myth. The Skanda (birth) myth is compose of the several concrete motifs that are mostly derived from post-vedic texts and epics with some minor variations, thus we can trace back to the old motifs in the versions of the Purāṇic texts. It will be highly probable that the version of Skanda myth composed with the older motifs and with common motifs of which most of Skanda myths used. Comparing the Skanda myth of original Skandapurāṇa with the other versions from Brahmāpurāṇa, Vāyupurāṇa, Vamanapurāṇa and others, however, we meet with unexpected result that the Skanda myth of the original Skandapurāṇa is destitute of what we regards as old motifs. This result does not always mean to say that the two different approaches toward Hindu myths, the text-historical and the motif-centered(or structural) researches encounter against each other, but mean to say that two positions should be complementary.