아음속 횡단류로 분사되는 이상유동 제트의 분무특성

이근석,이원구,윤영빈,안규복 한국분무공학회 2019 한국액체미립화학회지 Vol.24 No.1

An experimental study on the spray characteristics of aerated-liquid jets discharged from effervescent injectors to a subsonic crossflow was conducted to investigate effects of a gas to liquid mass ratio (GLR) and a ratio of the orifice length to the diameter (L/d). The present effervescent injectors consist of a plain orifice injector and an aerator. To analyze breakup length and spray trajectory, instantaneous spray images were taken by a high speed camera. As the GLR increased, the spray penetration became higher under the same liquid mass flow rate and the breakup length became shorter due to the bubble expansion or the annular liquid film breakup. To predict the spray trajectory of two-phase flow jets into the crossflow, the homogeneous and the separated flow models were compared.

Dural Plasmacytoma with inv(9) (p13q21): A Case Report

이근석,송헌호,변재호,장대영,안진석,이정애,박영이,박세혁,박석원,남은숙,조현찬 대한내과학회 2001 대한내과학회 추계학술대회 Vol.61 No.-

5-Fluorouracil(5-FU)에 저항을 보이는 전이성 대장암에서 Oxaliplatin, 5-FU, Leucovorin 복합화학요법의 효과

이근석,김학균,이원섭,허대석,방영주,김노경 대한내과학회 1999 대한내과학회 추계학술대회 Vol.57 No.-

건설업의 안전경영시스템 모델개발에 관한 연구

이근석,박범 대한안전경영과학회 1999 대한안전경영과학회 학술대회논문집 Vol.1999 No.1

건설업은 위험요소가 많은 업종 특성상 높은 재해발생율을 보이면서 정부에서도 많은 투자와 노력을 기울여 왔으나, 건설안전수준은 크게 향상되지 못하고 있다. 반면 선진국에서는, ISO에서 품질경영시스템과 환경경영시스템을 도입한 이후, 안전경영시스템에 대한 논의가 활발히 추진되고 있으며 안전에 관한 국가규격을 제정하는 등 안전활동이 크게 발전해 있다. 우리나라에서도 금년 7월부터 KISCO 2000프로그램이 시행되었지만, 건설업은 적용에서 제외되었다. 따라서 건설업에서의 안전경영시스템 적용 모델 개발 및 보급은 서둘러야 할 과제이다. 본 연구에서는 향후 건설업에 적용될 안전경영시스템 추진 모델을 개발하고 요건에 대응한 건설안전업무의 범위 및 문서화 체계작업, 그리고 추진과정을 제시하였다.

Leadership과 從業員의 職務滿足에 관한 實證的 硏究

李根錫 청주대학교 기업경영학연구소 1982 經營學論集 Vol.4 No.-

리더십과 조직 환경에 관한 연구

이근석 청주대학교 산업경영연구소 2006 産業經營硏究 Vol.29 No.5

《요재지이(聊齋志異)》의 논찬(論贊)으로 살펴본 이야기의 윤리적 기능

이근석 중국어문학회 2018 中國語文學誌 Vol.0 No.63

《The Liaozhaizhiyi/Yojaijiyi (聊齋志異)》 is a collection of short stories recorded in classical Chinese by Pu Songling/Po Songryung (蒲松齡) who lived in the Qing period. It includes five hundred stories collected by the author himself. He commented on one third of them (195 comments out of 194 pieces) and such literary form is called lunzan (論贊) in Chinese literary circles. The lunzan-s in the 《The Liaozhaizhiyi》 begin with “yishishi yue” (異史氏 曰) and they, being separate from the stories, evidence to some degree that they were recorded as told. In other words, the author separates the objectivity (facts) of the depictions on the collected stories from the subjectivity (opinions) of the criticism by separating the body (stories) and criticism (lunzan). The lunzan basically conveys his own responses to the stories, which are largely divided into social criticism, literary criticism, personal feelings, etc.. 《The Liaozhaizhiyi》 consists of provocative and interest-arousing contents such phantasm as ghosts, specters, afterlives, and mysterious phenomena, free love, satire on society, officials’ corruption, etc.. The author, as a confucian scholar, morally organized them by means of adding the lunzan-s through which he intended that novels/ short stories serve to convey moral lessons, not being limited to absurd and tedious stories. To borrow Chinese literary terms, the lunzan is a device to practice wenyizaidao (文以載道, moral expressed in words).

까오리빵즈(高麗棒子), 한국인의 부정적 타자화의 기원과 재맥락화에 대하여

이근석 한국중국현대문학학회 2011 中國現代文學 Vol.0 No.58

‘Gaolibangzi(高麗棒子)’ is a Chinese slang which is used to belittle Koreans. Even if it seldom appears in public mass media such as broadcastings, newspapers, official documents, etc because it is abusive, it is often used in Chinese daily lives and online especially in case of emotional friction and diplomatic conflicts between Korea and China. In spite of its frequent use in China, its origin and meaning are ironically unclear in China. Meanwhile, most Koreans are not aware that the word is used to abase Koreans, and no systematic researches on the word have been made in Korea. On the basis of the critical observations, this essay tries a preliminary research on the word:Firstly, the writer presents various theories of origin of the word transmitted by means of folklore, internet, etc with critical examinations on the validity of each theory and on the Chinese way of recognition on Koreans. Secondly, the writer classifies literary uses of the word according to period, region, media, etc and clarifies real uses of the word. Thirdly, the writer presents a new theory of origin on the basis of new findings.

리더쉽과 條件適合理論에 관한 硏究

李根錫 淸州大學校 産業經營硏究所 1989 産業經營硏究 Vol.12 No.1

조선사대부의 눈에 비친 중국의 유교문화 -연행록(燕行錄)을 중심으로

이근석 명지대학교(서울캠퍼스) 인문과학연구소 2015 인문과학연구논총 Vol.36 No.2

China, Korea and Japan, which are categorized as the countries belonging to the so-called East Asian cultural sphere, have shared basically identical cultural idealism, while showing individual features and characteristics in terms of the way of pursuing it. Confucianism is not an exception. Especially during Choson Korea lasted around for 500 years, it fully developed in an indigenous way that its influence encompassed all social classes from uppermost king to the lowest rank and file. Then, what is the difference between Confucianism of Ming and Qing dynasties from that of Choson? It is trueth at the former is seemingly similar but different from the latter. Methodologically, I focus much more on the intensity perceived at the leve lof social life than on the logica lreasoning captured at the philosophical level. Following this line of thinking, this writing is designed to depict the way Chinese Confucianism was witnessed through the lens of Choson noblemen who visited Ming and Qing China and wrote the travel logs. Together with it, I investigate what made them feel the difference between Confucianism of Ming and Qingdynasties and that of Choson. Straightforwardly, Ming and Qing Confucianism disappoints Choson noblemen in many respects. Nevertheless, they tend to attribute their disappointment to following reasons: The reason why Ming Confucianism was not on a firm footing is that the heretical Buddhism, Taoism, and Yangmingxue flourished. In the same vein, the reason why Qing Confucianism was not on a stable ground is that the northern barbarians ruled the central China and thereby the teaching of the old sages was interrupted. This way, they ascribed the reason of the decline of Confucianism in China to the prosperity of the heretical and heterodoxical religions and thoughts which cannot be accommodated due to their norms and criteria totally permeated by Confucianism. Is this kind of justification historically true and tenable? I suppose that Choson noblemen’s conception and judgment are based upon a false premise. At this point, I channel my study to a historical level. In fact, Confucianism that they expected to encounter in China was not faded but inexistent ever. Ming and Qing Confucianism was not dominant nor flourishing unlike Choson Confucianism was. In Ming and Qing China, even aristocrats, to say nothing of common people, were not asked to abide by such a high level of moral norms and criteria that were observed by all social classes in Choson. Of course, it is admitted that Ming and Qing Confucianism was the ruling ideology and the state administrative apparatus, but it did not reach every corner of individual daily life including the four ceremonial occasions, i.e. coming of age, wedding, funeral, and ancestral rites. In other words, Ming and Qing Confucianism did not penetrate through all facets of everyday life unlike Choson Confucianism was, and thus it never disappeared, but was imaginary in nature. It follows then that Choson noblemen’s conception on Ming and Qing Confucianism is not justifiable historically.