An interface circuit designed for the load cell

Chung, Won Sup 청주대학교 산업과학연구소 2006 産業科學硏究 Vol.23 No.2

저항형 센서 브리지들을 위한 브리지 저항 편차-펄스폭 변환기를 제시한다. 이 변환기는 두 개의 전압-전류 변환기, 두 개의 전류-제어 슈미트 트리거, 하나의 램프 적분기, 그리고 두 개의 로직 게이트로 이루어져 있다. 개별 부품들을 사용하여 제작된 실험회로는 4.68 ms/Ω에 달하는 변환 감도와 ±0.03%보다 적은 선형 오차를 나타냈다. 브리지 저항 편차-펄스폭 변환기를 로드셀에 응용한 예도 제시하였다. A bridge resistance deviation-to-pulse width is presented for interfacing resistive sensor bridges. It consists of two voltage-to-current converters, two current-tunable Schmitt triggers, a ramp integrator, and two logic gates. A prototype circuit built using discrete components exhibits a conversion sensitivity amounting to 4.68 ms/Ω and a linearity error less than ±0.03 %. Its application to a load cell is also presented.

日帝治下의 브·나로드 運動에 관한 硏究

丁堯燮 淑明女子大學校 1974 論文集 Vol.14 No.-

The purpose of this essay is to put in order and systematize our rural enlightening movement which occured and developed in our race by itself during about ten years from 1925 to 1935 under Japanese Rule. The contents are as follows: 1. Here is discussed 1930s' cultural and social backgrounds which provoked the Vnarod Movement as a whole national movement. 2. It is stated that the organs of the press like "Chosun Il-bo(朝鮮日報)" and "Donga Il-bo(東亞日報)" spread out the rural enlightening movement. 3. Here is a discuss on about "Korean Language Association(朝鮮語學會)" as a leading player of mother tongue spreading movement. 4. YMCA and YWCA also developed the rural enlightening business and movement. Especially women's brilliant activity is mentioned here. There were Hwang Ai-duck(黃愛德) and Kim Ro-duc(金路得) as the leaders of the Vnarod Movement, Choi-Yong-sin(崔容信) who spread the movement at Sam-gkol, Soo-won(水原) in the early 1930, and Kim Chung-ock(金貞玉) who developed the movement at Itai-won(梨泰院) Methodist Church as a center place of the movement. 5. The movement which was desplayed in the magazine "Korean Farmer(朝鮮農民)" is discussed. 6. Here is precisely mentioned about the first, the second and the third Soo-won Agricultural Profession college affair (水原高農事洋) which is indispensably correlated to the movement. 7. The followings are conculsions:

뇌낭미충증

정상섭,임승철,나영신 한국의학사 1987 診斷과治療 Vol.7 No.6

"Terrible sonnets"에 나타난 G.M. Hopkins의 영적 갈등

오정섭 新羅大學校 1985 論文集 Vol.18 No.-

According to the Christian doctrine, man's central aim to glorify God and to enjoy Him forever. But it is very difficult to achieve the end, for Satan always tries to lead man into temptation. Man cannot always overcome his temptation. Therefore, when he is defeated, he is in desolation, such as darkness of the soul, turmoil of the mind, inclination to low and earthly things, etc, There are many factors that cause man to experience spiritual conflict. This study is, first, to examine the factors of Hopkins's spiritual crisis, and secondly, to analyze the "Terrible sonnets". Ⅰ) The factors that are divided into three parts for convenience are as following: first, from the characteristic point of view, his character is too delicate, scrupulous, stoical, and melancholy. second, from the religious point of view, the causes are the anguish by his conversion to Catholicism, giving up his poetry according to Jesuit rules, and his weariness of the work as a professor and examiner in Dublin. Third, from the environmental point of view, his move to Ireland brought alienation from his family and Anglican England. Moreover he dislikes Dublin. The above causes made him suffer from inner conflict and he wrote the "Terrible sonnets" based on his experience. Ⅱ) The analysis of the "Terrible sonnets" In "Carrion comfort" the speaker is tempted to be driven into despair. But, as soon as he realizes that God permits this torture, he abandons his rebellious will against God and even enjoys the unexpected pleasure. There is a glimmering hope in this poem. In "No worst, there is none" the best thing that the speaker can do is to ask for a short respite from pain. For his anguish in this poem is worse than the previous one. In "To seem the stranger" Hopkins touches on some of the reasons for the feeling of desolation. And here he especially emphasizes his continual loneliness. "I wake and feel." is the darkest of the "Terrible sonnets". He is deprived of sleep, the least comfort that he desires in "No worst, there is none". And he thinks the night seems interminable. Moreover he compares his situation with that of the damned in hell. But he thinks the predicament of the reprobate is worse than that of the poet, with the use of the last phrase "but worse". So there is, in spite of everything, still room for hope. In "Patience, hard thing" he becomes aware that God advises the desolate heart to be patient, however terrible the suffering may be. For God Himself is patient. So he tries to have patience that is a hard thing to acquire, however its fruit is sweet. Thus the inscrutable decrees of "dark heaven" (To seem the stranger) begin to appear full of light and comfort, after all. In "My own heart…" he understands he can no more find comfort in his comfortless condition, because the circumstances in which he now lives are comfortlessness themselves, and spiritual consolation is the gift and grace of God. Therefore he depends upon God, the only Comforter. The sonnet ends with a vision of comfort. Thus in this study I assert that these ooems are not a cry out of the spiritual conflict, but a record of his spiritual growth and a prayer to God who can help the poet endure the difficulties.

韓國詩歌에 있어서 ㄹ音의 詩的語感에 關한 考察

李充燮 진주산업대학교 1968 論文集 Vol.1 No.-

G.M.Hopkins의 The Wreck of the Deutschland에 나타난 "wreck"의 의미

吳井燮 新羅大學校 1983 論文集 Vol.15 No.-

The purpose of this thsis is to recognize the final meaning of the wreck dealt with in the wreck of the Deutschland by G. M. Hopkins. According to christian doctrine, the mysteries of our inner and outer lives point back to a God. God masters the universe. Yet to human intelligence, God remains endowed with a paradoxical combination of opposing attributes. So man is often bewildered by a certainly paradoxical universe and a seemingly paradoxical God. G. M. Hopkins also went through the same experience as this in the past. The news of the wreck of the deutschland reminded him of his inner struggle in the past, and he wrote a poem, The Wreck of the Deutschland on this subject. Hopkinds divided the poem into two parts. in part Ⅰ, he treats his inner struggle. The speaker is terrified with the idea of divine chastisements-the frown of God's face. So he wants to flee to the heart of the Host as the evidence of God's mercy in order to restore the peace of mind. Finally he passes through his anguish to a more than satisfying solution, which was to bring much more glory to Christ. Therefore the wreck became harvest. Part Ⅱ develops this view of God and His ways with reference to those aboard the Deutschland, especially five nuns. The sufferings of the nuns led them to have recourse to God. The meaning of the word “wreck” contains the idea of destruction, and loss, but in the Wreck of the Deutschland “wreck is harvest, tempest carrys grain.” So the meaning of the word “wreck” in the wreck of the Deutschland is paradoxical. using paradoxes, Hopkins succeedingly expressed his understanding and acceptance of God's providence in the whole world. Therefore This poem is not a poem of constriction, fear and submission, but that of the love of God. The Wreck of the Deutschland by G. M. Hopkins is not a Good Friday poem, but an Easter Sunday poem.

빅토리아조 시인으로서의 홉킨즈

오정섭 新羅大學校 1997 論文集 Vol.43 No.-

Since the publication of Hopkins's poetry by his friend Robert Bridges in 1918, he has been called the "modern Poet". Little attempt has been made to place Gerard Manley Hopkins in the continuing romantic literary tradition of the nineteenth century where he chronologically and philosophically belong to My study attempts to make clear how truly Victorian Hopkins was. I have found in his writings there are quite a number of references to contemporary religious, literary, and artistic movements which are highly relevant to the study of Hopkins within a Victorian context. he is sensitive to the religious situation of the nineteenth century which results from the scientific development. So in his poetry he expresses the suffering of a man who believes in God, but finds Him unattainable, and who finds himself isolated in the midst of a universe which rebuffs him with blank unlikeness. Like Wordsworth and Tennyson, he exemplifies the romantic tradition which examines poet's attitude toward spiritual growth and the self. Furthermore, he interprets the role of language in poetry. One of the great themes of his poetry is the reconciliation of the real and ideal--an attempt to understand the unknown spiritual world in terms of the known world of nature. He shares the Victorians' unique consciousness of the self as self, a kind of doubly reflective self-consciousness. Hopkins also shares with other Victorians a sense of responsibility for remedying social disorders. Further, Hopkins shares the Victorians' passion for comparing their age with other age, which marked the intense Victorian sense of history. Contrary to an impression still common today, his interest in planned change in poetic expression was not idiosyncratic either, but quite Victorian. Hopkins, like other Victorians, also has his devout patriotism. In his case, as in many other Victorians, it is combined with a devout nostalgia for the Middle ages.' In this way Hopkins's metaphysics is traditional and operational within the romantic and Victorian philosphical framework. he is not only a peculiar product of the Victorian period but one of the true, excellent Victorian poets.

한국 속의 브레히트: 1986-1995

이충섭 한국브레히트학회 1995 브레히트와 현대연극 Vol.2 No.-

한국에서 이루어진 브레히트 수용에 관한 정보는 현재 연구문헌의 경우는 1985년까지,그리고 번역 문헌의 경우는 1987년까지 정리가 되어있다.따라서 연구문헌은 1986년부터,그리고 번역문헌은 1988년부터 정리하는것이 옳겠으나,전체적으로 통일을 기하기 위하여 1986년부터 1995년까지의 자료를 목록화하기로 하였다.목록의 배열 방법은 여러 가지가 있을 수 있겠으나,여기서는 일단 전체를 크게 번역·연구로 나누고,다시 번역은 1차문헌 번역·2차문헌 번역 ·번역극 공연으로,그리고 연구는 저서 ·일반 논문·박사 논문·석사논문으로 나누어 연월일순으로 배열한다.일반적으로 수용사를 기술할 때는 일단 일정한 접근방법에 따라 자료를 해석하고,다음에 목록을 붙이는 것이 관례다.그러나 여기서는 80년대 후기와 90년대 전기의 브레히트 수용에 대한 총체적 정보를 개관적으로 제공하는 것이 목적이므로 앞에 목록을 먼저 붙이고,뒤에 이 목록에 대한 간략한 개관을 붙인다.그러므로 이 “한국의 브레히트 수용”은 수용사 연구의 일차자료이면서 동시에 목록화된 초보적 수용사이기도 하다.그러나 이것이 좀더 의미있고 효과적이기 위해서는 각 항목에 간단한 주석이 붙어야겠으나,분량을 고려하여 그것은 생략하기로 한다.

G.M Hopkings 時에 나타난 그리스도의 神泌

吳井燮 新羅大學校 1990 論文集 Vol.29 No.-

It is my intention in this dissertation to show the mystery of Christ in the selected poems of G.M. Hopkins based on his journals, sermons, and letters. First of all, Hopkins described Christ as the "mid-numbered in three of the thunder throne". And Christ made all that He created good, but by man's sin all was spoiled, and the relationship between God and man was broken. In spite of being God and the creator of all the universe, Christ is so full of love that he came to the earth as the Saviour. This reconciliation of the fallen human race with God was effected through .the bloody sacrifice of Christ on Calvary. Christ's redemptive action won back for man, and also for nature, a state of union with God. However, man must react to the grace of Christ positively. One of the best examples of this is illustrated by the tall nun in his poem 'The Wreck of the Deutschland'. She confessed her love of Christ through her suffering, so Christ and she were united together. The poet regarded her as another Christ. Hopkins sang of Christ "Ipse, the only one, King, Head,.... do, deal lord it with living and dead, Past all grasp God, throned behind death with a sovereignty, our passion-plunged giant risen"in the same poem. And in the poem 'the Soldier' Christ is written as a soldier, " He knows the war, served this soldiering through". According to Pauline epistles, Christ lives in His newly founded Church, the 'Mystical Body of Christ', in a mysterious manner after His Ascension. He is to be considered the head of the body. The poet expressed the idea in the Poem 'As Kingfishers Catch Fire,…' However, in the Mystical body of Christ' the individuality of both external nature and man is retained intact even while they are united with Christ. Christ is "their ransom, their rescue, and the first, fast, last friend" in the poem 'The Lantern our of Doors', and He is described as the giver of inspiration to the poet in the poem 'Thou art, indeed, just, Lord'. One of the reasons why Christ created all things is to communicate His goodness and His beatitude to man. In other words, Christ is so deeply present in everything that man can perceive in nature such beautiful Epiphanies of the love of God. Hopkins expressed that thought in the poem 'Hurrahing in Harvest'. So the world is used as an instrument of praise and benediction for Christ in the hands of the sons of God. Therefore, in Hopkins's poems we can see Christ as the central character. And Christ is no longer present in bodily but continues to act in the world through his creation and spirit. This is the mystery of Christ as described by the poet.

大學敎養英語에 관한 小考

許正燮 광운대학교 1972 論文集 Vol.2 No.-

Education is the growth of the whole-child. Therefore, the schools, including colleges and universities, should accept responsibility for the total development of the whole-child. College education must rest upon secondary education, and if this lower education deteriorates for lack of competent teachers, school facilities, it follows that colleges and professional education, too, must deteriorate. The trouble quite clearly is that we are setting similar standards for students whose abilities are in no way similar. It is a though we taught high jumping by placing the bar at 6 feet and asking every-one in the class to jump until he succeeded in getting over it. Those who succeed, but with difficulty, will find this well-motivated learning experience. Those for whom the jump is impossible will be frustrated and will feed inferior. In connection with this, my proposals are the following: 1. College English programs must consist of grouping students on the basis of learning capacity during such periods of the day as they are engaged in learning activities. 2. In college English, practical English must be taken into consideration.