국소 Compact Hⓒ-groups와 Han-group에 대하여

한정순,임종록 한양대학교 이학기술연구소 2000 이학기술연구지 Vol.2 No.

이 논문에서 우리는 Han-groups 의 몇 가지 흥미 있는 특성을 가지고 있는 groups의 더 일반적인 class에 관심을 가지고 있다. 우리는 몇몇의 이러한 특성을 얻고 더 일반적인 class의 특성이 Han-groups 임을 결정하고자 시도한다. 그리고 우리는 a compactly generated H-group은 Han-group임을 증명한다. 이 결과는 다음 (a locally compact H-group은 unimodular)을 포함하여 몇 가지 응용을 가진다. In this paper, we are interested in a more general class of groups which share some of the interesting properties of Han-groups. We obtain some of properties and attempt to determine which of the more general class are Han-groups. We prove that a compactly generated H-group is a Han-group. This result has applications, including the following ; A locally compact H-group is unimodular.

韓國과 中國(臺灣)의 佛敎現況比較 : -佛敎의 社會化面에서- -In the socializatial side of Buddhism-

韓鍾萬 圓光大學校 1980 論文集 Vol.14 No.1

Buddhism of Formosa has been studied its doctrine, but has nat done the social works actively. For that reason they didn't develop the all-round social works due to becoming private propenty of Buddhist temple. Most of social work was done by believers of Buddhism A Buddhist devotee, Juja organized the (North China) Charity United Associate, and began to do disaster relief movement, while set up Buddhist schools and the asylum for the aged. And in 1930's he began to develop the Buddhist movement in the province of Honan in China and set up the social charity department. It had Buddhist saints taken charge of the institute for the charity and youth, Buddhist Merit Forest, and the common people schoal. As a turning point with this, each province had been organized the Buddhist Body of the married and put the special social works in operation. At the same time they developed the relief works and missionary works. But they didn't follow the Christian Social works. Among the organization of Formosa Charity Social Works there are most of medical facilities. What are famous are the clinic for the common people of Sun-do Sa Temple, the clinic of Yong-San Sa Temple, the medical center of Sip-Syung Sa Temple, the medical office of Chinjae Dang Faction. In most of great temple, Building the clinic, the relief for the poor and the sick, and giving clothes and giving rice social works sometimes were developed. With this, the organization for the Buddhist monk education was set up together. According to the statistics, they have total of fourteen centers, that is, including one beginner's school, eleven intermediate classes, and one advanced class. The organization for social education has a variety of organization in the intermediate classes, that is, some kindergartens and public nursery and so on. It is said that they have an important and strong point because most of temples of Formosa Buddhism is located in the village. As the side of cultural activities is seen, since the foundation of China, they have made every effort to recover the Buddhist's tree character namely Buddhist Books Publications and the reform for Buddhist priest system. A publication is about 40,000 of all kinds including an annual publication and daily reports etc. They promated greatly in the world the Buddhist position due to publish the Chung Chang [Rightness Buddhist Scriptures]and the complete collection of Great Right New Compilation of Buddhist Scripture which we called the summation of the lagacy of Buddhist Culture. Accardingly, the Buddhist temples in common with the Sutra and the cultural properties through sightseeing activities renewed the Buddhist thoughts and they built the Civilization Building and the Arts Academy, which played an important role in preserving and popularzing the Buddhist logacy. Thore are about 10 publication company related to Buddhism. But owing to the isufficiency of readers concern and level, all hinds of publication in Buddhist circles have not been read extensively and don't contain the staiking contents in comparison with the number of writers related to Buddhism. The present conditions of Buddhist power have the good advantage of the missionary works because Buddhist temples are located in the villiage in comparison with South Korea. The number of Buddhists that is the champion which is second to the number of Taoists, are about 8,074,630. But It is very difficult to classify exactly because of too many mixed believers between Buddhism and Taoism. Taoist believers are about 75% out of all the people, so Buddhist power is second to Taoist power. Among total of 8,110 temples, Buddhim have 1,513, Taoism have 4,143,and the mixed Buddhism and Taoism have the others. Among the number of the 8,228 priest hood, Buddhism have 1,828, Taoism have 3,938, and the mixed Buddhism and Taoism also have the absolute numbers, that is, 2,362. So the power of Buddhism and Taoism is absolute. If we see some bodies with education one, Buddhist bodies have thirty-eight schools including sixteen kindergartens, five libraries, twelve supplementary courses, three asylum for the aged, five puplic nursery, five kindergarten and one medical center. So tatal bodies are sixty-eight. We can not help realizing that Buddhism and Taoism are very behind Roman Catholicism and Christianity in comparison with the numver of believers. The groups related to Buddhism and attached every college and university in Formosa, have total forth-three. that is, thirteen groups in college, eleven in the institute, and nineteen in major department. So we can judge the Buddhism position in Formosa in full. Korean Buddhism became one in the mountain owing to the policy of repressing Buddhism and respecting Confucianism during the Rhee Dynasty. Some later, Yong Hoon Han, Han young Park, Yong Sung Baik, and Hak Myong Baik etc, drove the Buddhism Reform Movement. as a tradiloional religion of Korea, we can not deny that Buddhism is a spiritual refuge of people. According to statistics of 1977, among Buddhist population 27,367,978, Buddhist including 12,906,851 people was the champion. In 1979, Buddhist in creasedin 13,334,658 and also stuck to the top as a traditional religion. But the rate of increase of Buddhist religious people is a quite behind in that of Christian circles. Among 32,511 religious temples or churches, Buddhist temples are 7,903, Christian churehes are 20,695. If we add 2,332 Catholicism churches to christian churches, there is an enormous difference between them. Among 76,501 people of the priesthood, Buddhists are 23,075 and Christians are 26,999. So Buddhism is second. The corporate bodies and religious social bodies have 205. Among them, Buddhism have fifty-seven bodies, and Christianity have eight-nine. Seeing the present conditions of the publicatins, among twenty-three kinds of Newspapers, Buddhist newspapers are two and christian newspapers are seventeen. Among sixty-three kinds of magazines, there are six kinds of Buddhist magazines, and forty-nine kinds of Christian ones. Moreover, the educational side, the medical facilities and the charitable institutions are greatly behind in those of christionity. For that reason, the doctrine and the system of Buddhism did not modernize and popularize. Korean Buddhism, owing to the policy department on others his torically, did not firm the foundation of social activities. Owing to the individualization of Buddhist finances, Chinese Buddhism didn't take such an adverse situation, but had much impediments against social activities. Korean Buddhism was active up to the most recent, the main axis of which were women believers. Chinese Buddhism was formed by the voluntary activities of believers. Korean Buddhism was supported by the religious order positively and systematically, while Chinese Buddhism was formed by individuals. And when we look at both countries of Korea and China politically, they had a striking difference of supporting side of social works in spite of anti-communist countries together. Korean Buddhism enforced the army monk system and tried to believerize all the soldiers, but Chinese Buddhism didn't have the army monk system and was not concerned with politics. Chinese Buddhism holds social works and concurrently the up bringing of an able man and missionary works. Korean Buddhism has remarkably concerned with its enlightenment of social works. What is another striking differences is that Chinese Buddhism manages public nursery and kindergartens and makes an effort to enlighten, while Korean Buddhism holds quite a little gravity in the consolatory visit of the prisoner and the soldiers of the fighting line. It seems to have a great effect on the social stabilization. In the cultural side, Korean Buddhism imitated the native thought but comparalively kept the purity of Buddhism, while Chinese Buddhism could not exclude the impression like mixture with Taoism. Through Dong Kuk Interpretation and Management Institute, Korean Buddhism lays emphasis on the modern understanding, that is, the unannounced material public-ation, the complete collection of Buddhist Scriptures, and the interpretation in Korean. Formosa makes a great contribution to the improvement of Buddhism position with the summation of all kinds of the complete collection of Buddhist Scriptures, while popularizes Buddhist publications through eleven publishing companies. And she built the Civilization Building and Arts Building, and made a great contribution to preserv-ation and popularization of Buddhist inheritances. Korea not only started with Buddhist Arts Institute and developed all kinds of cultural arts activities, but also completed Buddhist Hall in 1975 and has managed all the activities. Especially, Korean Buddhism put the sightseeing resources of temples to the practical use and tried to develop the Buddhist doctrine. As Korean Buddhism was pushed by anti-Buddhism policy of the Rlee Dynasty and went to the mountain, it had a difficult problem that didn't comply with the dimension of time. This is the problem that needs to improve in the systematical side. Chinese Buddhism not only don's go throgh all trials of anti-Buddhism, but also could line with people as Buddhist temples located near village. In spite of difficult trials, Korean Buddhism have great plenty Buddhist believers and Kept the first step as the largest religion in Korea. Chinese Buddhism must be a traditional religion, but in behind in Taoism. Korean Buddhism is superior in numbers to Christianity, but is inferior in numbers of church and churchmen to Christionity. Moreover, I think Buddhism will be inferior in numbers to christjanity in a day or two. For an example, Buddhist believers are 13,334,656 and Christian believers including Catholic believers are 7,178,723. So the rate of Christian increase is superior to that of Buddhism increase. In China, Taoist believers are about 75% out of Chinese population. Next is Buddhism. This is very weak if we don't consider the mixture between Buddhism and Toism. So Chinese Buddhism contains its desting to be patient with double hardships between Christianity and Taoism. In the numbers of churchmen and temples, the whole field of neligion Keeps normally, but in China only Buddhism keepr normally. Christianity and Taoism causes the counter the present Conditions that the number of theis churches is more than those of Churchmen. It seems that this contains the managerial difficult problems. As the increasing rate of religious population is in direct population to the rising of GNP of both countries, social development and religious role keeps the indispensable factors which are indivisible each other. In the educational facilities, charity and medical institute, Korean Buddhism have thirty facilities and Chinese Buddhism have sixty-eight. This is an evidence that Chinese Buddhism is more active than Korean Buddhism in the social activities. In this contents, I can not help thinking about the weakness of Buddhism in the mountain and meirt which Buddhist temple is located in the villiage. As a good example, Korean Buddhism don't have a Kindergarten or public nursery, but Chinese Buddhism manages to kindergarten and public nursey. But what Buddhism of both countries must wake up newly is the lack of sociality together. Medical facilities and Chantable institutions of Christianity circles is superior-in numbers to those of Buddhism and is more occtive. This is the point that is attribu-table to differenees of religious thought, but I can not help pointing out the important problem that Buddhism must improve institutionally.

형광등의 수명 연장을 위한 예열 방식의 비교 연구

한재현,조계현,박종연 강원대학교 산업기술연구소 2003 産業技術硏究 Vol.23 No.A

This paper proposed methods of filament preheating to extend a fluorescent lamp life The ballast for the fluorescent lamp can be classified into two main groups magnetics and electronics. The electronic ballast is lighter and smaller than the magnetic ballast and it can dim up and down. There are two ways to start the fluorescent lamp in the electronic ballast: rapid start and instant start Also there are two methods of the driving inverter self excited oscillation and force excited oscillation. The rapid starting is different from the instant starting in that the rapid start is preheating the filament before the steady state If there is a preheating process before the lamp ignition. the life of the fluorescent lamp can be increased This paper presented the preheating methods for self excited oscillating system and force excited oscillating system.

구륜 이동 로봇의 위치추정을 위한 퍼지-유전자 제어기

한철웅,김종수,류평,오금곤,박세승 조선대학교 전자정보통신연구소 2000 電子情報通信硏究所論文誌 Vol.3 No.1

지능제어 기법중 하나인 퍼지-유전자 알고리즘은 매개변수 불확실성을 갖는 시스템을 제어하기 위한 새로운 제어 기법으로 사용되어지고 있다. 유전자 알고리즘에서, 돌연변이율은 국부적 최소화에 수렴하는 것을 방지하기 위하여 크게 설정하여야만 하지만, 전역 수렴 속도가 감소하는 문제점을 가지고 있다. 이러한 문제점을 개선하기 위하여 퍼지 논리와 유전자 알고리즘을 사용하여 제어기를 설계한다. 본 논문에서는 구륜이동 로봇의 목적궤적을 추적할 수 있는 제어기 설계를 제안한다. 제안된 제어기의 유용성은 모의실험을 통하여 보인다. Genetic algorithms, one of intelligent control methods, is used as new control approach to control the system including the parameter uncertainties In the genetic algorithm, the mutation rate must be set to high to prevent the convergence to local minimum, but it has the problem that the global convergence speed is decreased To enhance this problem, we design the controller by using the fuzzy logic and the genetic algorithm In this paper, we propose the controller design to track to the desired trajectory of the wheeled-mobile robot The validity of the proposed controller is showed through the simulation.

이하선 타액내 Parotid Isoelectric Focusing Variant Protein (PIF)의유전적 다형선상에 관한 연구

한동호,김종열 大韓法醫學會 1993 대한법의학회지 Vol.17 No.2

In order to identify the polymorphism of the parotid isoelectric focusing variant protein(PIF), as an integrating part of systemic study about proteins, this study was conducted. One-hundred and fifty healthy adult Koreans between the ages of 20 and 29 were chosen, and their parotid saliva was collected. The parotid asliva went under isoelectric focusing on a urea-plyacrylamide slab gel(pH 3.5-5.2) for 5 hours. Then, it was stained with Coomasie Brilliant Blue R-250/20% Trichloroacetic acid (TCA) and again was destained with 20% TCA solution. The phenotype frequency and gene frequency of each isoelectric focusing variant protein(PIF) were obtained, and the subjects were divied into the indigenous family name froup and immigrated family name group. The phenotype and gene frequency of each group were compared, and the following results were obtained : 1. The phenotypes of parotid isoelectric focusing variant protein(PIF) observed in paroted saliva of the 150 koreans were PIF(+) in 140 people(93.3%) and PIF(-) in 10 people (6.7%). 2. The gene frequency of PIF?? was 0.742, and that of PIF?? was 0.258. 3. Of the 150 Koreans, the gene frequencies of the indigenous family name group were 0.733 in PIF?? and 0.267 in PIF??; those of the immigrated family name group were 0.796 and 0.234. 4. The gene frequency of the entire Korean group was closer to that of indigenous family name gorup than the immigrated family name group.

아동의 역량에 대한 자기지각 : 관련변인의 고찰

한종혜 카톨릭대학교 생활과학연구소 1992 생활과학연구논집 Vol.12 No.1

미맹출 유규치에 관한 증례

한연선,최병재,김성오,이종갑 大韓小兒齒科學會 2002 大韓小兒齒科學會誌 Vol.29 No.3

치아의 맹출은 치아가 구강내 교합평면에 도달하여 기능적인 위치를 차지할 때까지의 치아 이동 및 골조직 내에서의 발달로 이루어지는 생리학적인 양상으로 이해되어진다. 그러나 치아가 정상적으로 맹출해야 하는 시기를 지나서도 골조직 내에서 맹출하지 않을 수 있으며, 이러한 치아를 매복치라 일컫는다. 이러한 치아 매복의 주된 요인은 국소적인 것으로 악궁내 공간부족, 치아 위치 이상, 과잉치, 맹출 경로의 감염, 낭종 및 안면 외상으로 인한 치배의 영향 등이 있다. 또한 쇄골두개이골증, 골다공증 등의 전신적 그리고 유전적 질환도 맹출 장애와 맹출 지연 등과 관련이 있다. 현재까지 매복치의 대부분은 영구치로 보고되었으며 반면에 유치의 매복에 대한 것은 극히 소수에 불과하고, 매복된 유치의 대다수는 제 2 유구치이다. 유치의 매복은 유착에 의해 이차적으로 생긴 저위교합과는 구별되어야 하며, 유치의 매복에 대한 병인은 유치 치배의 비정상적인 발달로 인해 조기에 유착이 일어나는 것으로 추측되어지고 있으나, 아직까지 정확하게 밝혀진 바는 없다. 유치의 맹출 실패로 나타날 수 있는 문제점으로는 계승 영구치 발달 및 맹출 방해, 낭종 형성이나 감염의 발생 등을 생각해볼 수 있다. 본 증례들은 연세대학교 치과대학병원 소아치과에 내원한 환아의 구강 및 방사선학적 검사에서 유구치의 매복이 관찰되었기에 이에 보고하는 바이다. The term 'impaction' is used to designate a tooth which remains unerupted in the jaw beyond the time at which it should normally be erupted. The main causal factors are local (lack of space, ectopic positions of teeth, supernumerary teeth, cyst, the occurrence of infectious process in the eruption path, traumatic facial injury etc.). Systemic and genetic disorder, however, may have primary failure of eruption and retarded eruption as additional symptoms (cleidocranial dysplasia, osteopetrosis etc.). Most cases of impacted teeth reported in the literature are of permanent teeth. The absence of primary teeth occur rarely whereas impaction of second primary molars is more numerous than all other impactions. Impaction due to primary failure of eruption must be distinguished from the secondary infraocclusion. The eti-ology of impaction of primary teeth is probably related to early ankylosis of primary teeth, but it is not clear. Failure of eruption of primary teeth cause a number of complications, such as interference with develop-ment and eruption of succedaneous teeth, formation of cyst, and damage to adjacent teeth. This study is to report cases of primary failure of eruption in the primary dentition.

巴人의 長篇詩 考察

鄭漢基 順天大學校 1985 論文集 人文社會科學篇 Vol.4 No.-

敍事詩論攷 : centering around P'a-in's 'The Night at the Border' 巴人의 國境의 밤을 中心으로

鄭漢基 順天大學校 1984 論文集 人文社會科學篇 Vol.3 No.-

This paper is a re-examining discussion of kim Dong-Hwan(金東換, P'a-in 巴人)'s 'The Night at the Border(國境의 밤)', which has been counted to be the first of epics in Korean literature. It would be an urgent task, as an attempt to re-investigate our literature, to decide whether this work belongs to the orthodox epic or not. For it is so amazing for P'a-in to have revived, in early days of our modern literature, the genre which had been transformed into the life-epic and already absorbed into the novel literature at the 18th century in the West. The author tried to establish a third view-point other than the existing discussion for or against the firstness of the work by comparing and synthesizing them. As a result, it can be conclued that the work may not be regarded as an orthodox epic but only as a Korean-style epic in the form of a compromise of Narrative literature and Lyrical literature.

8등 형광 램프용 전자식 안정기 설계

한재현,박종연,박재일 강원대학교 정보통신연구소 2003 정보통신논문지 Vol.7 No.-

Nowadays, a new modern building needs much more fluorescent lamps than before. It means that the cost would be increased by the installation of more ballasts. This paper presented a ballast for 8 fluorescent lamps. Recently, the 32W fluorescent lamp is more popular than other fluorescent lamps. The proposed ballast consisted of a valley-fill passive power factor correction circuit, two half-bridge inverters, and LCC resonant circuits. The driver IC is a uc3525 for full-bridge inverter, because the inverter has two half-bridges like as a full-bridge. The Valley-fill circuit has a low cost advantage but the maximum power factor is generally lower than 0.95.