헤밍웨이 主要 作品들에 나타나 있는 實存主義 思想 : 自敍傳的 發展 過程

안희복 경희대학교 교육대학원 1997 국내석사

나노 스케일 마찰의 고찰

안희복 全州大學校 2002 국내석사

Although the continuum analysis to many micro-spots frictions at a atom-level has been developed for the macro-friction experimentation, friction laboratories at the level of nanoscale have full effective means. This is due to the fact that the surface of materials is generally more rough at the wide range of length as the materials are minishing down from macro-scale to atom-scale, Ultimately, we can conclude that lots of frictions at the level of nanometer occur through the frictions at the level of many micro spots. By the invention of AFM(atom force microscope), the detailed research to the friction property at atom-scale can be attained in these days. Many laboratories with AFM friction can be explained within the frame of much-micro-spots friction theory, and many AFM laboratories to the black-lead or diamond can produce the direct evidences to the effects that the atomic traits of materials have. On the other hand, we have surveyed in this study the fact that the surface-roughness has an important role at nanotechnology. Though the surface roughness of material is scattered here and there, the perfect surface flatness does not exist. Therefore, the effect of surface roughness must be included into the practical study of nanotechnology.

전기비저항 모니터링에 의한 필댐의 漏水 및 파이핑 豫測

안희복 忠南大學校 大學院 2010 국내박사

In this research, internal erosion of the embankment, causes and progress of piping, and electrical resistivity monitoring method for continuous inspection of the embankment were reviewed through consideration of literatures. Material property changes of the core was analyzed through the research of various physical and mechanical characteristics on No.1 saddle dam which is being disassembled according to construction of emergency spillway, and electrical resistivity survey, usually used as a method for predicting piping phenomenon which is the main cause of fill-dam break, was conducted in this research. Piping by concentrated leakage in the embankment occurred by forming the artificial flow channel before disassembling No.1 saddle dam and the period from continuation to progression was simulated. During the simulation, resistivity change was observed by monitoring electrical resistivity value using electrical resistivity survey. Electrical resistivity monitoring was conducted after saturating the inside of core of the saddle dam with inflow water through real scale piping simulation. As a result, it showed that the value of electrical resistivity was low and reduced around piping injection hole. It was much more effective in dam stability management to measure the aspect of periodic electrical resistivity change, and to interpret development aspect of water-leaking section from the changing rate of the value than to use electrical resistivity monitoring test result which is implemented on the embankment for short period. If electrical resistivity monitoring method is used on not only the newly constructed dam but also the currently operated dam for management purpose in the future, the condition and stability of a dam body can be checked effectively, and also, based on these resources, this method can be used to select correct repair and reinforcement method on the cause of damaged dam body.

堆積岩 破碎帶 切土斜面의 安定性評價 및 補强事例 分析

안희복 충남대학교 대학원 2008 국내석사

The cut-slopes in this study area, the construction site of relocating road of ○○ dam has sedimentary such as bedrock, which has developed discontinuities such as bedding, foliation, etc. If this fracture zone of sedimentary rock is exposed to the atmosphere or infiltration water(rainfall), rapid weathering leads to slope failure by reduction of shear strength of cut-slope. The slope stability analyses for pre-reinforced cut-slopes were carried out through stereographic analysis and limit equilibrium analysis. From the results of slope stability analyses, slope inclination control method and ground anchor method were chosen as reinforcement methods for unstable cut-slopes. In addition, applicability of the reinforcement methods were evaluated through limit equilibrium analyses and finite element analyses for reinforced cut-slopes. Especially, finite element analyses were performed to evaluate the stability of steel tower at the sta. no.1+338 location. The results are that slope excavation don't have few effect on the stability of steel tower. In this study, the measurement's system for checking the slope stability during slope excavation were established. Finally, the results of this case study may be applied usefully as refernece data in similar sites.

사찰의 김장 문화 실태 조사

안희복 동국대학교 2015 국내석사

As the Gimjang culture in our country is registered as the UNESCO Intangible Cultural Heritage of Humanity, a global interest is being grown. Even a Buddhist temple has the inherently unique Gimjang culture. However, it is the real situation of having been mainly transmitted by word of mouth, but of having few or no data, which has been recorded. Accordingly, the purpose of this study was to offer basic data for preserving and succeeding to the unique Gimjang culture of the Buddhist temple by figuring out the actual condition of Gimjang culture and surveying Gimchi kinds and condiments by season targeting traditional temples nationwide. A questionnaire research was conducted targeting 80 temples nationwide from November 2014 to February 2015. The survey data were analyzed by using SPSS 22.0 program. Among temples as the survey subjects, the temples in the cities accounted for 28.7% of the whole. The temples in the mountains accounted for 71.3%. Making a classification according to gender of Buddhist monks who dwell in a temple, it was indicated to be 76.3% of the whole as for a temple with a Buddhist priest and 23.8% as for a temple with a Buddhist nun. All the temples in the survey subjects were directly preparing Gimjang(gimchi-making for the winter). The time of Gimjang was indicated to be the largest from around the end of November to the early December. A case that bodhisattva(ordinary person) in Gongyangju(供養主, a person who gives alms to Buddhist temple) supervises gimjang was the largest with 47.6%. A case of the mountain temple with a Buddhist priest was the largest with 50.9%. The temple with a Buddhist nun was being supervised gimjang mostly by a Buddhist monk(83.3%). However, the ratio in the temple with a Buddhist priest of being supervised by a monk, bodhisattva in Gongyangju, and a believer accounted for 31.0%, 39.7%, 24.1%, respectively. The ratio of ordinary people was indicated to be relatively high(p<0.01). A case in the temple with a Buddhist nun of preparing gimjang in more than 500 heads comprised 63.2% in mountain temple and 47.8% in city temple. The amount of gimjang in the mountain temple was shown to be larger than the city temple(p<0.05). A place of storing Gimjang Gimchi was being used primarily a gimchi refrigerator(41.%) and a cold warehouse(43.6%). The event of sharing Gimjang Gimchi was being done by city temple with 52.2% and mountain temple with 39.3%. The sharing event was being performed by a temple with a Buddhist priest at 41.0% and a temple with a Buddhist nun at 50%. As for the starch water kinds of being used in case of gimjang, sticky rice starch(74.4%) was the largest. Old pumpkin porridge(23.1%) was being used as well. As for liquid in case of gimjang, the water sampling, which is tasted with mushroom and radish, was being mainly used(81.3%). A synthetic flavoring matter wasn't being mostly used(89.3%). Seeing minor ingredients that are used for making basic taste in case of gimjang at a Buddhist temple, the fruit juice such as apple or Asian pear, a ripe persimmon and licorice were being used even in addition to sugar and grain syrup that are much used generally in case of sweet taste. To make salty taste, the Joseon soy sauce and soybean paste were used other than salt. To make savory taste, mushroom and perilla powder were being used. To make hot taste, red pepper seed and Chinese pepper even in addition to chili or ginger were being used. As for Gimjang Gimchi of a Buddhist temple, the cabbage gimchi was being made by all the temples. It was made at a city temple in order of cabbage gimchi, dongchimi, kkakdugi, chonggak gimchi, and dried chinese radish gimchi. Dongchimi, chonggak gimchi, dried chinese radish gimchi, radish pickle, radish tops gimchi, and Hobakjji gimchi were being much prepared especially by a temple with a Buddhist nun compared to a temple with a Buddhist priest(p<0.05). Seeing gimchi of being made primarily by season, there were cabbage gimchi made with winter-grown cabbage, Gajuk gimchi, and horse-hoof gimchi in spring. There were young radish gimchi, stuffed cucumber pickles, and lettuce gimchi in summer. Gimchi in autumn included sesame leaf gimchi, sweet potato stalks gimchi, and lettuce gimchi. Gimchi in winter was shown to be made the most in order of cabbage gimchi, Dongchimi, chonggak gimchi, white gimchi, and gatgimchi. According to a pursuit of a general home for the pattern in nuclear family and simplicity, the recent gimjang culture tends to decline gradually. As a result of this study, most of the temples where many Buddhist monks make a community life were being well initiated the gimjang culture. The difference from before such as what an ordinary person supervises gimjang instead of a Buddhist monk or what storing gimjang is used a gimchi refrigerator instead of the underground platform for crocks of sauces and condiments was showing that the dietary life in our country, which is being modernized and simplified these days, is being reflected even in a temple. The temple is being restricted the use of Osinchae(五辛菜) such as green onion and garlic and the animal food like salted seafood, which are mainly used given gimjang at ordinary home, thereby having used natural seasonings such as mushrooms, kelp, perilla seeds, Joseon soy sauce, and soybean paste for substitution. In addition, as the temple was developed food with the use of diverse vegetables, the tradition has been continued of making various kinds of gimchi using arlia shoots, butterbur, leaf mustard, Xanthoxylum piperitum, Chinese pepper, and lettuce in case of gimjang. Also, even the sharing spirit in Buddhism was being well kept through an event of distributing gimjang gimchi to the alienated neighbors. This unique gimjang and gimchi culture of a temple is a boastful cultural heritage, thereby seeming to be likely needed a solution search and a policy-based support that make it available for publicizing, well preserving and succeeding. 우리나라 김장문화가 유네스코 인류무형문화 유산으로 등재되면서 세계적인 관심이 증가되고 있다. 사찰에서도 고유의 독특한 김장문화를 가지고 있으나 주로 구전으로 전해져 오고 기록되어진 자료가 거의 없는 실정이다. 따라서 본 연구에서는 전국 전통사찰을 대상으로 김장문화 실태를 알아보고 계절별 김치종류 및 양념류에 대하여 조사하여, 독특한 사찰의 김장문화의 보존과 계승을 위한 기초자료로 제공하고자 하였다. 2014년 11월부터 2015년 2월까지 80개의 전국 사찰을 대상으로 설문조사를 실시하였으며 조사자료는 SPSS 22.0 프로그램을 이용하여 분석하였다. 조사대상 사찰 중 도심사찰은 전체의 28.7%, 산중사찰은 71.3% 이었으며, 사찰에 거주하시는 스님의 성별에 따라 분류하면 비구사찰이 전체의 76.3%, 비구니사찰이 23.8%였다. 모든 조사대상 사찰에서 직접 김장을 하고 있었고, 김장 시기는 11월 말경에서 12월초에 가장 많이 하는 것으로 나타났다. 김장 주관을 도심사찰에서는 공양주보살(일반인)이 하는 경우가 47.6%로 가장 많았고, 산중사찰에서는 스님인 경우가 50.9%로 가장 많았다. 비구니사찰에서는 김장을 대부분 스님이 주관하고 계셨으나(83.3%), 비구사찰에서는 스님과 공양주보살, 신도가 주관하는 비율이 각각 31.0%, 39.7%, 24.1%로 일반인의 비율이 상대적으로 높게 나타났다(p<0.01). 비구사찰에서는 김장을 500포기 이상 하는 경우가 산중사찰은 63.2%, 도심사찰은 47.8%로 산중사찰의 김장량이 도심사찰에 비해 많은 것으로 나타났으며(p<0.05), 김장김치 저장 장소로는 주로 김치냉장고(41.%)와 저온저장고(43.6%)를 이용하고 있었다. 김장김치 나눔 행사는 도심사찰의 52.2%, 산중사찰의 39.3%가 하고 있었고, 비구사찰의 41.0%, 비구니사찰은 50%가 나눔 행사를 하고 있었다. 김장 시 사용하는 풀물종류로는 찹쌀 풀(74.4%)이 가장 많았고, 늙은 호박죽(23.1%)도 사용하고 있었다. 김장 시 국물로는 버섯과 무로 맛을 낸 채수물을 주로 사용하고 있었고(81.3%), 인공조미료는 대부분 사용하지 않고 있었다(89.3%). 사찰에서 김장 시 기본 맛을 내기위해 사용하는 부재료를 보면 단맛의 경우 일반적으로 많이 사용하는 설탕, 조청 외에도 사과나 배 등의 과일즙, 연시, 감초 등을 사용하고 있었다. 짠맛을 내기위해서는 소금 외에도 조선간장, 된장을 사용하였다. 감칠맛을 내기위해서 버섯, 들깨가루 등을 사용하고 있었고, 매운맛을 내기 위해서 고추나 생강 외에도 고추씨, 산초 등을 사용하고 있었다. 사찰의 김장김치로는 배추김치를 모든 사찰에서 담고 있었으며, 동치미(83.8%), 총각김치(71.3%), 깍두기(53.8%), 백김치(52.5%), 갓김치(46.3%)의 순으로 담그고 있었다. 산중사찰에서 주로 담는 김치는 배추김치, 동치미, 총각김치, 백김치, 깍두기의 순이었고, 도심사찰에서는 배추김치, 동치미, 깍두기, 총각김치, 무말랭이김치의 순으로 담고 있었다. 동치미, 총각김치, 무말랭이김치 무짠지, 무청김치, 호박지 김치 등은 비구사찰에 비해 비구니사찰에서 특히 많이 담그고 있었다(p<0.05). 계절별로 주로 담그는 김치를 보면, 봄에는 얼갈이배추김치, 가죽김치, 머위김치, 여름에는 열무김치, 오이소박이, 상추김치 등이 있었다. 가을김치로는 깻잎김치, 고구마순 김치, 씀바귀김치 등이 있고, 겨울김치로는 배추김치, 동치미, 총각김치, 백김치, 갓김치 순으로 가장 많이 담그는 것으로 나타났다. 최근 김장문화가 일반 가정에서 핵가족화, 간편화가 추구하게 되면서 김장문화가 점차 감소하는 추세이나 본 연구결과 많은 스님들이 공동생활을 하는 대부분의 사찰에서는 김장문화가 잘 전수되고 있었다. 일반인이 스님 대신 김장을 주관하거나, 김장 보관을 땅속 장독대 대신 김치냉장고를 사용하는 등 이전과 달라진 점 등은 최근 현대화, 간편화 되고 있는 우리나라 식생활이 사찰에도 반영되어 있음을 보여주고 있었다. 사찰에서는 일반 가정에서 김장 시 주로 사용하는 파, 마늘 등 오신채와 젓갈과 같은 동물성 식품의 사용이 제한되므로 대체용으로 버섯류, 다시마, 들깨, 조선간장, 된장 등의 천연 조미료를 사용하고 있었다. 또한 사찰에서 다양한 채소를 이용한 음식이 발달한 것과 같이 사찰에서는 김장 시 참가죽, 머위, 갓, 재피, 산초, 씀바귀 등을 이용한 다양한 종류의 김치를 담는 전통이 이어져오고 있었다. 또한 김장김치를 소외된 이웃에게 나누어주는 행사를 통한 불교의 나눔의 정신도 잘 지켜지고 있었다. 이러한 독특한 사찰의 김장, 김치문화는 자랑스러운 문화유산으로서 홍보하고 잘 보존, 계승할 수 있도록 하는 방안모색과 정책적 지원이 필요할 것으로 보인다.