CFRP 복합재로 보수된 알루미늄 재료의 피로특성에 대한 연구

김만태(Man Tae Kim),이경엽(Kyong Yop Rhee) 대한기계학회 2004 대한기계학회 춘추학술대회 Vol.2004 No.4

This work investigated fatigue characteristics of aluminum repaired by CFRP composites. Three specimens, cracked aluminum, cracked aluminum patched by CFRP, and plasma-treated aluminum patched by CFRP were used for the fatigue tests. The results showed that the fatigue crack growth behavior of cracked aluminum was improved by repairing the cracked area with composite patch. Specifically, the specimen repaired by composite patch showed about three times more fatigue life than the cracked aluminum. The plasma-treated aluminum repaired by composite patch showed about five times more fatigue life than the cracked aluminum.

플라즈마처리에 따른 고밀도 폴리에틸렌/steel 플레이트의 계면특성에 관한 연구

김만태(Man Tae Kim),김태형(Tae Hyung Kim),이지훈(Ji Hoon Lee),이경엽(Kyong Yop Rhee) 한국산업응용학회 2009 한국산업응용학회 학술대회 논문집 Vol.- No.2

In this study, the surface modification of polyethylene material was investigated to improve the interfacial strength between the polyethylene and the steel plates. Polyethylene material was surface-modified using a plasma treatment. Two cases of joints (surface-treated polyethylene/steel composites and untreated polyethylene/steel composites) were fabricated using a single lap shear method. Shear and bending tests have been performed using the two cases of composites. The results showed that the contact angle did not change much as the modification time increased. However, the contact angle decreased from ~76˚ to ~41˚ with the modification. The results also showed that the shear strength and the bending strength were improved about 3030 % and 7 %, respectively when the polyethylene was plasma-modified using an oxygen gas.

점복신앙의 미학적(美學的) 의미

김만태(Kim, Man-Tae) 한국종교학회 2008 宗敎硏究 Vol.52 No.-

‘짜장면’의 토착화 요인과 문화적 의미

김만태(Kim Man-Tae) 한국민속학회 2009 韓國民俗學 Vol.50 No.-

19C말 조선과 청의 교류 상황 속에서 유래된 자장면은 해방 이후 미국의 잉여농산물 원조정책과 한국 정부의 분식장려운동정책에 힘입어 빠르게 소비가 증가하였다. 중국음식점의 증가, 자장면 요리법의 변화, 자장면의 구수하고 일정한 맛, 부담 없는 가격, 외식ㆍ배달문화의 번성, 우리의 국수문화, 한민족과 된장ㆍ춘장의 친연성(親緣性) 등도 자장면이 한국 음식문화의 주요 상징으로 자리매김하는데 크게 기여하였다. 한국사회에서 자장면이 갖는 의미는 자장면 소비자의 변수, 즉 연령ㆍ식성ㆍ성별ㆍ사회심리ㆍ경제력ㆍ생활양식ㆍ몸 상태ㆍ거주지 등과 관련이 깊다. ① 향수를 느끼는 음식 ② 특별음식에서 보통음식으로 ③ 간편한 끼니 음식 ④ 편한 사람과 먹는 음식 ⑤ 어릴수록 선호하는 음식 ⑥ 춥거나 속 풀 때는 덜 선호되는 음식 ⑦ 향수와 건강 사이의 갈등 음식 ⑧ 생존경쟁이 치열한 음식 등 8가지가 이 시대 한국사회에서 자장면이 갖는 문화적 의미이다. Jajangmyeon(noodles with stir-fried bean paste) originated from the later 19th century as a result of the exchange between Chosun and Qing dynasties. It rapidly spread in post-liberation Korea due to an aid policy from the US with their farm surpluses and a government campaign to encourage consumption of the flour-based meals. The following factors were important for jajangmyeon to become one of the major national cuisines in Korea: increase of the Chinese restaurants in Korea; change of the recipe for jajangmyeon; palatability and coherently recognizable taste of jajangmyeon; affordable price; popularization of the eating-out culture and home delivery service; traditional noodle culture in Korea; and similarity of the Korean soybean paste with the black sauce of jajang. The meanings of jajangmyeon in Korean society have much to do with the variables of its consumers, which are age, taste, gender, social psychology, economic capacity, lifestyle, body condition, and residential area. Its cultural meanings in Korean society can be categorized into eight: ① it stirs up nostalgia; ② it’s evolved from a special dish to a regular one; ③ it’s a simple meal; ④ people can enjoy it with those who are close to them; ⑤ the younger they are, the more they like it; ⑥ it’s replaced with jjamppong(Chinese-style hotchpotch cooked chiefly with noodles) when it’s cold or they have a hangover; ⑦ people have conflicts over it between nostalgia and health; and ⑧ the jajangmyeon business is very competitive.

음택풍수의 명당발복 설화를 통해 살펴본 우리 풍수문화

김만태(Kim Man-Tae) 실천민속학회 2010 실천민속학연구 Vol.15 No.-

풍수신앙은 오랫동안 우리 민족의 생활 곳곳에 큰 영향력을 행사해오고 있다. 특히 조선시대에 와서는 개인이나 집안의 길흉회복을 조상 산소와 연관시켜 생각하는 경우가 많았다. 그래서 지금도 개인이나 집안이 잘되고 못되는 까닭을 ‘조상 윗자리가 좋아서’ 또는 ‘조상 윗자리가 나빠서’ 그렇다고 흔히 말한다. “잘되면 제 탓, 못되면 조상 탓”이라는 속담도 자손의 부귀영달과 가문의 흥망성쇠가 조상 윗자리와 깊은 연관이 있다는 음택풍수의 오랜 전통을 보여주는 것이다. 풍수설화는 오랜 세월 정서적 공감대를 이루며 자연스레 만들어져, 풍수에 얽힌 우리 삶의 이야기를 진솔하게 담고 있다. 이는 풍수에 대한 한국인의 심성을 이해하는데 더할 나위 없이 좋은 자료가 된다. 그래서 다양한 풍수설화를 통해 음택풍수의 명당발복 인식에 담긴 무리 풍수문화를 고찰하였다. 적극적 기복 풍수, 현세중심 세계관, 운명종속과 개척의지의 공존, 부계 혈족중심 가족관, 흔백 분리의 이원적 존재인식 등 다섯 가지가 바로 그것이다. Feng-shui beliefs have long influenced. significantly all the aspect of Korean people's life. Especially in the Joseon era, the good and ill luck, fortune and misfortune of an individual or family were explained in connection with ancestors' graves. Even now, lots of people commonly cite 'the good location of ancestors' graves' and 'the bad location of ancestors' graves' as the reason for the ups and downs of an individual or family. The old saying, ''Pur credit upon oneself when things go well and blame the ancestors when they do not," is an example showing the old tradition of grave Feng-shui that descendants' riches and honors and a family's ups and downs are deeply related to the location of ancestors' graves. Folk tales on Feng-shui which sincerely tell of Korean people' lives related to Feng-shui have been naturally created for a long period, forming people's sentimental sympathy. They constitute an extremely good material that helps to understand Korean people's nature. Therefore, through various folk tales on Feng-shui, this study examined Korean people's Feng-shui culture contained in the notion of grave Feng-shui that propitious site brings a favorable change in fortune. The five things discussed in the study included Feng-shui aimed at aggressively seeking blessing, this life-centered view of the world, the coexistence of following destiny and the willingness to pioneer destiny, paternal kin-centered view of family and the perception of dual. presence explaining the separation of the spirit.

훈민정음의 제자원리와 역학사상

김만태(Kim, Man-Tae) 서울대학교 철학사상연구소 2012 철학사상 Vol.45 No.-

훈민정음은 사람의 소리에도 음양오행의 이치가 담겨 있다는 인식 하에서 그 음양오행 이치에 따라 각 글자에 해당하는 모양을 본떠 만들어졌다. ‘모양[形]을 본뜨다[象]’는 의미를 역의 괘상처럼 추상적 의미까지도 형상화했다는 뜻으로 확장 해석을 해야만 훈민정음에 함축된 역학적 의미를 보다 온전히 이해할 수 있다. 훈민정음에 함축된 역학사상이란 다른 게 아니라 하늘이 음양과 오행을 부여해서 만물을 생기게 하는 것이다. 만물의 다양한 모습은 오행의 다름에서 비롯되고, 오행의 다름은 음양의 본질에 바탕을 두고, 음양의 본질은 하나의 이치인 태극에 근본을 둔다. 만물 속에는 각각 하나의 태극이 있다는 것이다. 우주만물의 생성과 운행원리는 태극·음양·오행·삼재로 귀결된다는 역철학적 관점에서 인간의 성음(聲音)을 이해했던 우리 선인들의 사유 결정체가 오늘날 ‘한글’이란 소리와 문자로서 존재한다. 훈민정음이 태극이라는 하나[一]의 이치에서 출발했지만 그 적용인 순음과 후음의 오성·오행 분류에 있어서는 다름[殊]을 연출하고 있다. 훈민정음의 제자·자음·모음·합자 등에는 동양의 역철학적 원리와 사상들이 대거 함축되어 있기에 한글은 음운적 자질을 시각적으로 표현하여 만든 문자 체계이면서도 철학적 사유 요소까지도 내포하고 있는 유일한 문자로 평가된다. The shape of each alphabet in Hunminjeongeum was modeled after the principles of yin and yang and the five elements under the idea that even human sound contains the principles of yin and yang and the five elements. One can develop a full understanding of the meanings of philosophy of I Ching implicated in Hunminjeongeum only by expanding the interpretation of the meaning of “modeling after” to the embodiment of even abstract meanings such as the trigrams of the I Ching. The ideology of science of the I Ching implicated in Hunminjeongeum is that Heaven created all things by granting them yin and yang and five elements. The diverse forms of all things derive from differences in the five elements, which are based on the nature of yin and yang, which takes its root in the Great Absolute, a principle. There is a Great Absolute in everything. The product of the ancestors’ thinking style, which was to understand human vocal sounds from the perspective of philosophy of the I Ching that the creation and operation principles of all things in the universe are based on the Great Absolute, yin and yang, five elements, and three components of the universe, was the sounds and letters of “Hangeul” today. Hunminjeongeum started from a principle called the Great Absolute, but it does have differences in the Oseong and Ohaeng distinction of labial and guttural sounds, which are its applications. Given that there are many principles and ideologies of oriental philosophy of the I Ching implicated in the letter creation, consonants, vowels, and letter combinations of Hunminjeongeum, it is no wonder that Hangeul is considered the only alphabet that expresses phonemic quality visually and contains the elements of philosophical thinking.

한국인의 삶에서 수연례(壽宴禮)가 갖는 의미 분석

김만태(Kim Man-Tae) 실천민속학회 2008 실천민속학연구 Vol.12 No.-

부모의 무병장수를 감사하며 축하하는 수연례는 효행사상을 확립하기 위한 방편으로도 이용되었다. 수연례는 의식(ceremony)을 통해 새로운 사회적 지위를 획득하는 통과‘의례’(rite) 측면도 있지만, 가족주의를 바탕으로 유교적 사회질서를 실현하기 위해 사람이 실천해야 할 ‘규범’(norm)이 주이다. 한국사회에서 수연례는 ‘자식의 효심, 축수의 기원, 체면을 위한 과시, 품앗이 관행’ 등이 만들어낸 문화이다. 문화의 특성상 수연례도 많이 변화하고 있다. 효행의 물질적 경향, 평균수명의 연장, 실리적 사고경향, 품앗이 관행의 약화 등으로 오늘날 수연례는 ①환갑에서 칠순으로 ②잔치에서 여행으로 ③점차 남녀차별 없이 ④집에서 전문뷔페로 ⑤이제는 부조 없이 등으로 변하고 있다. 이 가운데서도 無부조의 경향이 가장 특징적이다. 지금은 수연례를 통해 노인으로서 새로운 사회적 지위를 획득한다는 의미 및 같은 60갑자를 다시 맞이하는 것을 축하한다는 의미, 즉 의례적 의미가 약화되었다. 또한 자식들의 효행을 담보한다는 규범적 의미도 많이 약해졌다. 이로 인해 수연례는 임의적 의례로의 성격이 보다 더 강해지고 있다. In Korea, Suyeonrye, a birthday feast for an elder which has been conducted to celebrate and express thanks for parents’ health and longevity, has been used as a way to encourage people to practice filial piety. Suyeonrye partly represents rites of passage which people acquire a new social status, but mainly represents norms people are required to observe to establish and maintain the order of Confucian society based on familism. In Korean society, Suyeonrye was a cultural phenomenon created by a combination of ‘children’s filial piety,’ ‘pray for longevity,’ ‘ostentation of one’s wealth and power,’ and ‘the practice of non-monetary labor exchange.’ However, every culture changes, Suyeonrye is also undergoing some changes. These days, the way of celebrate Suyeonrye is going through the following changes due to the current trend to practice filial piety in materialistic way, prolonged life span, people’s attitudes that seek practicality, and the gradual disappearance of the practice of exchange labor; ①from 60th birthday(Korean age of 61, Hwangap) to 69th birthday(Korean age of 70, Chilsun), ②from a cerebration party to travel ③gradual equalization between men and women, ④from homemade food to buffet prepared by professional cooks, and ⑤no congratulatory money. Among these changes, no congratulatory money is the most distinctive. These days, Suyeonrye is not much regarded as a passage rite through which a person gains a new social status of an elderly. Along with its ritual meaning, its normative meaning that encourages children’s filial piety is also diminishing. As a result, Suyeonrye is increasingly accepted as an arbitrary event.

성수신앙의 일환으로서 북두칠성의 신앙적 화현 양상

김만태 ( Man Tae Kim ) 연세대학교 국학연구원 2012 동방학지 Vol.159 No.-

Looking into relics related to the Big Dipper, one can perceive a link among the holes representing constellations in dolmens (ancient Joseon), the paintings of the Big Dipper in ancient murals (Goguryeo and Goryeo), and the Big Dipper of mortuary planks containing seven holes representing the Big Dipper (since Joseon). The Big Dipper is worshipped as a guide to another world at the cusp between this world and the other, reflecting the concept of life-death-grave (the Big Dipper)-hope for immortality. Faith in the Big Dipper was just one of the many different constellation faiths institutionally worshipped since the time constellation faiths integrated around faith in the Big Dipper before the early Joseon. Judging from the Offering Writing to the Big Dipper used by believers during Buddhist services of the Big Dipper at Gwangheung Buddhist Temple in Andong, Gyeongbuk Province, it is estimated that faith in the Big Dipper waned following emergence of folk faith praying for eliminating disaster, prolonging life, avoiding misfortune, and promoting luck among individuals in the former half of the Joseon at the latest. In Korean folk customs, there are very diverse religious manifestations of the Big Dipper, which can be categorized into narrative, iconic, and ritual patterns. The major elements of faith in the Big Dipper in the narrative pattern include the Big Dipper puri and the Big Dipper bonpuri, The iconic pattern is usually found in the gut instruments used by female shamans and also in the Big Dipper painting enshrined in the Big Dipper tower and the chilseongpan (the bottom lining board of a coffin) containing seven holes representing the Big Dipper in line with the paintings of the Big Dipper in dolmens and ancient murals. The ritual pattern takes realistic and diverse forms according to the transmission areas and informants. The Big Dipper as an object of faith is regarded as a god that controls the production of offspring and human life, along with property and talent; a god that gives rain to the earth; and the star of bonmyeongseong that controls human destiny according to the 12 zodiacal signs under which one was born. There is also a need to explore clues for the new perception of correlations among the Andong area, the Big Dipper, and faith in the Big Dipper when considering the relics of the yut board and the custom of yut play.

간지기년(干支紀年)의 형성과정과 세수(歲首) · 역원(曆元) 문제

김만태(Kim, Man-tae) 한국학중앙연구원 2015 한국학 Vol.38 No.3

한국 택일풍속의 전승양상과 특징

김만태(Kim Man-tae) 한국학중앙연구원 2009 한국학 Vol.32 No.1