보 설치에 따른 광정횡월류위어의 월류량 개선 효과

강호선,조홍제,Kang, Ho Seon,Cho, Hong Je 한국수자원학회 2015 한국수자원학회논문집 Vol.48 No.7

본 연구에서는 광정횡월류위어 설치 예정지 하류쪽 본류 흐름내에 소규모 보를 설치하는 경우, 위어의 월류량 개선효과를 수리실험을 통해 확인하였다. 위어는 선행연구를 통해 월류량 소통능력이 가장 우수한 것으로 확인된 1 : 1 사다리꼴 형상의 광정횡월류위어를 사용하였다. 위어높이와 수로높이는 각각 0.06 m와 0.2 m이고, 예비실험을 통해 보의 높이를 광정횡월류위어높이의 1/3인 0.02 m로 결정하였다. 하류쪽에 설치되는 보가 위어로 부터 떨어지는 거리에 대한 보의 높이의 비($B_h/L_b$)가 0.05, 0.025, 0.0167인 경우 월류량의 변화를 분석하였다. 보의 위치가 위어에 가까울수록 단위폭당 월류량이 많아졌으며, 각 8.1%, 5.4% 및 3.9% 증가하는 것으로 나타났다. 기존의 광정횡월류위어 유량계수식에 $B_h/L_b$를 매개변수로 추가하여 새로운 유량계수식을 제시하였다. 또한 선행연구 및 기존 연구자들의 실험자료와 본 실험의 연구자료를 비교하였으며, 측정된 월류량과 계산된 월류량을 비교하여 새롭게 제안하는 유량계수식의 적용성을 확인하였다. In this study, the effectiveness of overflow improvement of weir was tested by conducting hydraulic experiments at the designated spot for installment of side weir under the condition of installment of hydraulic structures such as small reservoir in mainstream. The height of the reservoir was set up as a third of that of the weir, accordingly the rate of the height of the weir and the distance of the reservoir from the weir($B_h/L_b$) were 0.05, 0.025, 0.0167 each. As a result, overflows per unit width increased by 8.1%, 5.4% and 3.9% perspectively. A new discharge coefficient that adds $B_h/L_b$ as parameter to the existing discharge coefficient of trapezoidal broad crested side weir was suggested and the application of the new formula of discharge coefficient by comparing measured overflow with calculated overflow was identified.

고려시대 개경의 사찰과 흥국사(興國寺)

강호선 ( Kang Ho-sun ) 한국중세사학회 2021 한국중세사연구 Vol.0 No.64

This study is focus on role of Buddhist temple in Gaegyoung, the capital of Goryeo through looking into Heong’gook-sa Temple(興國寺) and its 5-story stupa which made by Kang Gamchan(姜邯贊). Heong’gook-sa Temple was established in Gaegyoung by King Tae-jo. This temple was located in the middle of the capital and the distance from the royal palace was the closest. In 1021, Kang Gamchan established 5-story stupa and engraved 38-letters on the stupa. This construction of stupa in Heong’gook-sa Temple(興國寺 石塔) was related to King Hyeon-jong’s construction of Hyeonhwa-sa Temple(玄化寺) for his parents who had passed away. This short epigraph shows Bureaucrats’ faith in Buddhism such as disciples Bodhisattva precepts(菩薩戒弟子) title. Heong’gook-sa Temple were mainly places where bureaucrats operated. Especially, on the King’s natal day(節日) bureaucrats held a ceremony to the Buddha for the king and celebrated his birth. In case of drought, bureaucrats prayed for rain to the Buddha in Heong’gook-sa Temple. There were also an official ordination platform in Heong’gook-sa Temple. In the late Goryeo period, important political discussions were underway in Heong’gook-sa Temple, and it was a place where scholars read Confucian texts or prepared civil service examination.

연구논문 : 조선전기 몽산화상육도보설(蒙山和尙六道普說) 간행의 배경과 의미

강호선 ( Ho Sun Kang ) 동국사학회 2014 동국사학 Vol.56 No.-

본 연구에서는 원 임제종 승려 蒙山德異(1232~?)가 설법한 六道普說의 내용과 특징, 그리고 육도보설이 15~16세기 집중적으로 간행된 배경과 그 의미를 통해 고려말 이후 조선전기에 이르는 기간 불교계의 사상적 신앙적 활동을 살펴보았다. 몽산의 육도보설은 僧俗이 모여 華嚴經 간송법회를 가진 뒤 그 功德을 회향하기 위해 설행된 無遮大會에서 법회에 참여한 대중들을 위해 설해진 것이다. 육도보설은 몽산의 다른 저술들과 마찬가지로 고려말 전래된 것으로 추정되며 법어약록과 함께 15~16세기 가장 많이 간행된 불서로 조선전기 불교에 미친 몽산덕이 불교의영향을 이해하는데 중요한 불서이다. 몽산의 저술 중 조선전기 승려들을교육하기 위한 기본 禪書로 蒙山和尙法語略錄이 刊經都監에서 언해되어 유통되었던 것에 비해 육도보설은 개별사찰 단위로 전국에 걸쳐 간행되었고 언해본도 간경도감이 아닌 지방사찰에서 조성되었으며, 판본에 따라서는 施食儀文이 합부되기도 하였다. 또한, 몽산에게서 처음 확인되는육도보설이라는 명칭은 한국불교에서는 나옹혜근과 득통기화에게서만 보인다는 점은 공통되나, 몽산의 육도보설이 華嚴經 간송과 공덕 회향을위한 법회에서 설해진 것이라면, 혜근과 기화의 육도보설은 영가천도를 위해 설해졌다는 점에서 차이가 있다. 조선전기 육도보설 간행이 16세기에 집중되어 개별사찰 단위에서 이루어졌던 것은 수륙재와 같은 의식에 의지하여 불교계가 유지되면서도 선종이 주류를 이루고 있던 조선전기 불교계의 경향을 반영하는 것이다. This research is aim to understand the Buddhist thoughts and beliefdruring late Goryeo and early Joseon dynasty by focusing on thehistorical background and meaning of the publishment of Mengshanheshang liudao pushuo 蒙山和尙六道普說 (Venerable Mengshan`s Buddhistsermon on the Six Gati) in the fifteenth and sixteenth century, Joseondynasty. Mengshan, a Linji Chan 臨濟宗 monk, lived in Hangzhou 杭州 areaduring Southern Song and Yuan dynasty. He recited the Flower GarlandSutra 華嚴經 with his disciples and laymem, and then he held anon-discrimination Buddhist ritual 無遮大會 to transferred the gooddeeds of the sutra recitation. His Pushuo was given at that ritual andpublished by his disciples. Mengshan`s writings including this Liudao pusuowere transmitted to Goryeo and edited and published during 15thand 16th century eagerly. Mengshan heshan fawu luele 蒙山和尙法語略錄 was translated in vernacular Korean at Superintendency for SutraPublication 刊經都監. However the Liudao pusuo was published byseparate temple of province not by Superintendency for SutraPublication, and a few of editions were compiled together with manualfor bestowing food on hungry ghosts 施食儀文 or manual for dailyrituals. The publication of Liudao pusuo in early Joseon period showsus that the Buddhist Society in Joseon was led by Seon, kept bydepending on rituals such as Suryuljae 水陸齋 (Ritual of Water andLand), and the local monastery`s publication was prevalent.

Neuro-Fuzzy 초기화 함수 및 학습자료 구성에 따른 도시침수 위험기준 예측 모델 개선

강호선(Kang, Hoseon),조재웅(Cho, Jaewoong),이한승(Lee, Hanseung),황정근(Hwang, Jeonggeun) 한국방재학회 2020 한국방재학회논문집 Vol.20 No.1

한국의 대도시는 주거 및 상가의 밀집도와 불투수율이 높고 유역경사가 급한 지형적 특징으로 집중호우 발생 시 단시간에침수가 발생하여 대응시간이 부족하므로 사전에 대비하기 위해서는 정확한 침수위험기준을 활용한 침수 예·경보가 필요하다. 선행연구에서는 피해이력이 없는 지역에 대한 침수위험기준을 예측하기 위해 유역특성을 고려한 Neuro-Fuzzy 모델을 개발하였으며, 실제 침수사상과 비교하여 적용성을 확인하였다. 그러나 학습자료의 수가 27개에 불과하여 모델 평가와 검증이 충분히이루어지지 않았으며, 적용범위에도 한계가 있었다. 본 연구에서는 Neuro-Fuzzy 알고리즘의 초기화함수, 학습자료 추가 구축및 전처리를 통해 모델을 개선하였다. 개선된 모델은 기존 모델에 비해 평균오차는 48.1∼65.4%, RMSE는 50.7∼60.1% 개선되었으며, 실제 침수사상과 비교한 결과에서도 약 0.7~19.1% 정확성이 개선되는 것으로 나타났다. In Korean metropolitan areas, the high density of residential and commercial buildings, highly impervious surfaces, and steep slopes contribute to floods that can occur within a short duration of heavy rainfall. To prepare for this, advance warning measures based on accurate flood alert criteria are needed. In our previous study, we demonstrated the applications of a Neuro-Fuzzy model that considersthe characteristics of the basin to predict flood alert criteria in areas with no damage. However, as the number of learning materials are low, at 27, the evaluation and verification of the model has not been sufficiently accomplished, and its application is limited. Therefore, in this study, we propose an improved model based on the initializing function of the Neuro-Fuzzy algorithm, the construction of training data, and preprocessing. Compared to the existing model, the improved model reduced the average error by 48.1%~65.4% and the RMSE by 50.7%~60.1%. The new model, when applied to actual floods, showed an improvement of 0.7%~19.1% in accuracy.

13세기 江都 및 開京의 사찰 운영

강호선 ( Ho Sun Kang ) 대구사학회 2013 대구사학 Vol.110 No.-

宋ㆍ元代 水陸齋의 성립과 변천

姜好鮮(Kang Ho-sun) 역사학회 2010 역사학보 Vol.0 No.206

Buddhism that originally came from India, went through a series of transformations after it introduced to China. As a result, several Buddhist rituals that were so different from those of India appeared in China. The Buddhist Rite for the Beings of Water and Land(Shuiluzhai) was one of them. It was a kind of the Buddhist Rite of Making Offerings to Hungry Ghosts(Shieguihui), and at times it also served as a Rite for Salvation of the Dead(Jianduzhai). It was a product of a merge between the tradition of Shieguihui, the Repentance and Lustration Rite(Lichan) that had been honored by the Tiantai school, and also the Hell(Mingjie) belief which was based upon the King of the Mountain Tai(Taishanfujun) belief. Around the 10th century, Shuiluzhai was separated from Shieguihui that had earlier been introduced to the Dang Dynasty, and began to develop as an independent ritual, It mostly thrived in the Wuyue region the Jiangnan region around the Hangzhou province-, and the Tiantai school led the observation of such ritual. In Northern Sung dynasty, many types of manual for Shuiluzhai were created, and the narrative of the origin of Shuiluzhai -how the Empeor Wu in the Ryang dynasty first held the Buddhist Rite for the Beings of Water and Land- was eventually formed. With the origin and history both established, Shuiluzhai became a ritual that was equipped with both specific ritual procedures and a unique history. The tradition was inherited to the Southern Sung dynasty. The Emperor Wu story was recorded as a historical fact in the Comprehensive Record of Buddhas and Patriarichs(Fuzutongji) by the Tiantai master Zhipan, and manuals were compiled in the New Ritual text for the Rite of Water and Land(Shuiluxinyi). The Chan school also embraced Shuiluzhai. We can see such service spreaded throughout the entire Buddhist community of China, and with the Chan school's acceptance of the ritual, it thrived even more. With the advent of the Yuan dynasty, the ritual, which had earlier only remained inside the Jiangnan region, spreaded to the northern region as well, The Mountain Wutai of the Shanxi province became the new center for the ritual, and the royal family passionately patronized the ritual. Unlike the Northern Sung dynasty period, when the service was only held throughout royal dignitaries and some scholar officials, inside the Yuan dynasty, the rite was observed by most of the general population. In the end, it became a popular service that could represent the culture of China. As stated above, the ritual continued to develop and spread through-out China. In regional terms, it expanded from the south to the north, and in terms of schools it expanded from the Tiantai school to the Chan school. And it was observed not only among people in upper social classes, but also among people in the lower classes as well. The evolution of this ritual shows the changes that occurred in the Buddhist community of China, since the days of the Northern Sung dynasty through the days of the Yuan dynasty, Hopefully the attempts made in this article would serve as a springboard for enhancing future understanding of the nature of this ritual, which was also introduced to Korea during the Goryeo dynasty period.

ANN 기반 도시침수 위험기준 예측 모델 개발 및 학습자료의 확장에 따른 영향 평가

강호선(Kang,Hoseon),조재웅(Cho,Jaewoong),이한승(Lee,Hanseung),황정근(Hwang,Jeonggeun),문혜진(Moon,Hyejin) 한국방재학회 2021 한국방재학회논문집 Vol.21 No.6

도시침수는 단기간 높은 강도의 집중호우에 의해 단시간에 발생하기 때문에 대응을 위해서는 신속하고 정확한 침수 예⋅경보가 필요하다. 선행연구에서 침수피해 통계기반의 도시침수 위험기준 산정 방법을 제시하고 침수 위험기준 예측을 위한 Neuro-Fuzzy 모델을 개발하였다. 최근 인공지능 기술의 발달로 다양한 인공지능 알고리즘의 활용도와 예측 정확성이 향상됨에 따라 도시침수 위험기준 예측에 적용하여 침수 위험기준의 정확성을 향상시키고자 한다. 따라서 본 연구에서는 Artificial Neural Network (ANN) 알고리즘을 이용하여 침수 위험기준을 예측하고;학습자료의 확장 기법 적용을 통한 영향을 분석하였다. ANN 모델의 예측 성능은 RMSE 3.39~9.80 mm;학습자료 확장을 통해 모델 성능은 RMSE 1.08~6.88 mm로 29.8~82.6% 개선되는 것을 확인하였다. Urban flooding occurs during heavy rains of short duration;so quick and accurate warnings of the danger of inundation are required. Previous research proposed methods to estimate statistics-based urban flood alert criteria based on flood damage records and rainfall data;and developed a Neuro-Fuzzy model for predicting appropriate flood alert criteria. A variety of artificial intelligence algorithms have been applied to the prediction of the urban flood alert criteria;and their usage and predictive precision have been enhanced with the recent development of artificial intelligence. Therefore;this study predicted flood alert criteria and analyzed the effect of applying the technique to augmentation training data using the Artificial Neural Network (ANN) algorithm. The predictive performance of the ANN model was RMSE 3.39-9.80 mm;and the model performance with the extension of training data was RMSE 1.08-6.88 mm;indicating that performance was improved by 29.8-82.6%.

조선전기 왕실원찰 견성암(見性庵)의 조성과 기능

강호선(Kang, Ho-Sun) 서울시립대학교 서울학연구소 2015 서울학연구 Vol.- No.59

It was believed that the Bongeun-sa Temple(奉恩寺) was established by monk Yoenhoi(緣會國師) at the reign of King Wonseong-wang in the unified Shilla and the first name of it was Gyeoseng-sa(見性寺), ever since the Historical records on the Bongeunsa Temple and other temples belonged it(奉恩寺本末事蹟) was written in 1940’s. But that kind of Shilla origin was not true. The aim of this research lies in surveying the historical status and role of Gyeonsengam(見性庵), i.e. Gyeonseong-sa(見性寺) and correcting the pre-history of Bongeun-sa Temple(奉恩寺), Mt. Soodosan修道山(present-day Samsung-dong, Kangnam-gu, Seoul, Korea). Although Joseon sustained anti-Buddhist policy, the royal family still kept Buddhist faith and found so-called royal Buddhist temples(王室願堂, 願刹) and sponsored them. Most of such royal temples were founded close to royal tombs and they were center of Buddhism in early Joeson period. Gyeonseong-am was the forerunner of Bongeunsa Temple. It was built to pray for the repose of the late prince Gwangpyong(廣平大君), who was the 5th son of the King Sejong and a brother of the King Sejo, by his widow Lady Shin(申氏) close to his tomb. Buddhist rituals held in Gyeonseog-am was sponsored by not only the Lady Shin but also other royal family members especially Sejo’s Queen and his sister and brothers. In addition, famous monks such as Shinmee(信眉), Hakyoul(學悅) were also participate in the Buddhist ritual in Gyeonseng-am. These royal ladies also printed sturas with wood-block print in the Gyeonseng-am. These printed sutras were very significant that there were lots of re-printed version of these Gyeonseng-am’s printing version sutras in the late Joseon dynasty. In 1495, the King Seongjong died, and the prince Gwangpyong’s tomb was moved other province, Seongjong’s tomb(i.e. Seon-neung 宣陵) was built at the very site. From then, the role of Gyeonseng-am was changed. It became royal memorial Temple for praying for Seongjong. Finally, in 1499, the Temple was moved to nearby area and the name of it was officially changed as Bongeun-sa Temple.

고려 국가불교의례와 경행(經行)

강호선 ( Kang Ho Sun ) 한국사상사학회 2019 韓國思想史學 Vol.0 No.62

석가모니 이래 경행(經行)은 좌선(坐禪)에 수반되는 수행의 일환이었다. 오랜 전통을 가진 수행으로서의 경행이 신라를 거쳐 고려에서도 사찰에서 거행되는 가운데, 수행으로서의 경행과는 다른 전통을 가진 가구경행(街衢經行)이라는 의례가 고려전기 국가의례로 개최되었다. 현재까지 확인된 바로는 가구경행이라는 행사는 고려에서 처음 등장하는 것으로 보이는데 고려 정종(靖宗)때 상례화되었다. 가구경행을 경행이라고도 불렀으나, 의례로서의 경행은 출가자의 습선(習禪)에 수반되는 경행과는 개최 목적, 주체, 참여자 등 모든 면에서 전연 다른 전통을 가지고 있다. 고려시대 통상 매년 3월 정기적으로 개최되었던 가구경행은 왕명으로 시행되었고, 고위관료가 의례를 주관하였으며, 『반야경(般若經)』을 가마나 수레에 싣거나 머리에 이고 궁궐에서 출발하여 개경의 거리를 다니며 복을 비는 행사로 승려와 관료들이 행렬을 따랐다. 국왕이 친행하는 의례는 아니었으나 왕명에 의한 국가의례로 매년 정기적으로 개최되었던 고려의 가구경행은 다음과 같은 특징이 있다. 우선의식을 시작하기 전 경령전(景靈殿)에 경행 실시를 고하고 시작했다는 점에서 연등회나 팔관회처럼 태조신앙과도 관련된 의례이다. 또한 경전신앙에 바탕한 의례로, 특히 『반야경』 독송 공덕으로 기양하고자 하는 성격이 강하였다. 고려시대 가구경행은 개경 뿐만 아니라 지방의 읍치에서도 지방관의 주관하여 개최되었던 것도 특징이다. 가구경행은 조선건국 후 이를 혁파하자는 논의가 진행되는 가운데에서도 국행의례로 개최되다 세종 4년 폐지되었는데, 이 과정은 태종~세종초 국가의례 정비와 관련이 있었음을 반영하는 것이다. This article aims to investigate one of national Buddhist ritual during Goryeo and Early Joseon period, Gagu Gyeong-haeng(街衢經行). Originally, Gyeong-Haeng (經行, Cankama) is a Meditation practice from Sakyamuni Buddha in the Buddhist temple and meditation places in India and East Asia. Buddhist monks practiced it in the Silla and Goryeo Buddhist Temple also. However, the other Gyeong-haeng (Sutra parade) was begun in Goryeo dynasty as national ritual which held regularly every year by royal fiat. It is called Gagu Gyeong-haeng and has different tradition with Cankama. In March of lunar calendar, top government officials and Buddhist monks paraded streets in Gaegyeong, the capital of Goryeo. This parade started from palace, and people carried Prajuaparamita-sutra (般若經) on their head or cart or palanquin and they blessed and wished for disaster. The same ritual were held in the provinces managed by local office administrator. It was based on belief in Sutra especially charity of Prajuaparamita-sutra and shows characteristics of Buddhist ritual which held as national ritual in Gorye period. This Gagu Gyeong-haeng (Sutra parade) continued in Early Joseon Period as national ritual until King Sejong(世宗) formally repealed it in 1422.

객체 인식을 통한 거리측정 알고리즘

강호선(Ho-Sun Kang),이나현(Na-Hyun Lee),이장명(Jang-Myung Lee) 대한전자공학회 2017 대한전자공학회 학술대회 Vol.2017 No.11