수용 모델을 이용한 서울시의 PAHs 주요 배출원 추정

한상희,이지이,김용표,Han, Sang Hee,Lee, Ji Yi,Kim, Yong Pyo 한국입자에어로졸학회 2016 Particle and Aerosol Research Vol.12 No.2

The PMF result was compared with the result from the Chemical Mass Balance (CMB) modelling (Lee and Kim, 2007) to estimate major source of PAHs observed at Seoul from August 2002 to December 2003. Five major sources were estimated from PMF and CMB modellings respectively. Among them three major sources (coal combustion for residential, coke oven and biomass burning) were identified at both models.

미국에서의 사법심사의 준거 : 헌법의 해석학을 중심으로

韓尙熙(Han Sang-Hee) 미국헌법학회 1998 美國憲法硏究 Vol.- No.9

무실라(Musīla)와 나라다(Nārada)는 합리주의와 신비주의의 상징인가.

한상희(Sang-Hee HAN) 불교학연구회 2022 불교학연구 Vol.71 No.-

「꼬삼비숫따(Kosambisutta)」의 무실라와 나라다는 열반에 이르는 길로서 지혜와 선정이라는 두 가지 수행체계를 상징하는 것으로 이해되어 왔다. 무실라는 지혜에 의해 아라한이 되었고 나라다는 선정의 최상의 상태인 열반을 경험하지 않았기 때문이라는 것이다. 그러나 경전에서 두 인물은 동일하게 지혜를 가지고 있는 것으로 그려지기 때문에 이러한 해석은 여전히 의문을 남긴다. 이 의문을 해결하기 위해 본 논문에서는 「꼬삼비숫따」 자체의 맥락과 주석서의 해석을 중심으로 고찰하였다. 무실라와 나라다가 동일한 지혜를 가지고 있는 것으로 보였던 것은 사윗타가 이들에게 한 질문이 유학들도 충분히 갖출 수 있는 지혜에 관한 것이었기 때문이다. 같은 대상에 대한 것이라고 하더라도 지혜는 그 깊이와 정도가 다를 수 있기 때문에 이들은 아라한과 유학이라는 서로 다른 성자의 계위에 서 있을 수 있었던 것이다. 또한 나라다는 ‘아라한의 경지로서의 열반’을 뜻하는 ‘물’에 ‘몸으로 닿을 수 없다’는 비유를 통해, 자신은 지혜를 가지고 있으나 그것의 체득에는 이르지 못한 유학의 단계에 머물러 있음을 보여준다. 이처럼 경전이 나라다를 통해 보여주고자 했던 것은 지혜와 대비되는 선정이라는 한 수행체계가 아니라, 지혜의 체득에 의해서 비로소 아라한이 될 수 있다는 사실이었다고 할 수 있다. 우리가 경전의 내용을 통해서 순수하게 알 수 있는 것은 둘 다 지혜를 가지고 있지만 무실라는 물을 경험했기에 아라한이고 나라다는 그렇지 않기에 아직 유학의 단계에 머물러 있다는 것이다. 본고에서 고찰했듯이 그 물이 아라한의 경지로서의 열반을 의미한다면, 그것을 체험하기 위한 방법론에 관한 문제는 이와는 별도의 논의가 될 것이다. ambisutta, symbolize the two practices of paññā and jhāna as the path to nibbāna. Since the study of Vallée Poussin, who regarded Musīla and Nārada as representatives of rationalism and mysticism, these two figures have been frequently mentioned in studies dealing with paññā and jhāna, and in particular, Nārada’s metaphor has been cited as the basis for showing the indispensability of jhāna for enlightenment. In this paper, in order to clarify what these figures symbolize, I first examine the contents of Kosambisutta and the meaning of Nārada’s metaphor. Next, I review the opinions of Ray, who saw Musīla and Nārada as representing the ubhatobhāgavimutta and paññāvimutta, respectively. Since sekhas also possess the knowledge of paṭiccasamuppāda and nibbāna, Saviṭṭha’s questions to them are not appropriate for judging whether they are arahants. Nārada declares that he is not an arahant even though he possesses this kind of wisdom through the “metaphor of water.” Here, the meaning of water is nibbāna as the state of the arahantship, which has ceased the form of rebirth (bhava). Therefore, “knowing that there is water, but you cannot touch yourself to the water” means that one knows that nibbāna exists, but has not yet attained it—that is, one has not yet become an arahant because one has only the paññā of a sekha. Ray regards these figures as representing the ubhatobhāgavimutta, who needs both paññā and jhāna for enlightenment and the paññāvimutta, who is liberated by only paññā. However, it cannot be asserted that a paññāvimutta lacks jhāna, and if this is right, this Ray’s view cannot be accepted because, even though Nārada has not attained jhāna, he must be a paññāvimutta by his paññā, the same as Musīla, an arahant.

우리나라 노인인구의 주관적 건강상태 관련 요인에 관한 연구

한상희 ( Sang-hee Han ),강정규 ( Jung Kyu Kang ),홍재석 ( Jae-seok Hong ) 한국보건행정학회 2021 보건행정학회지 Vol.31 No.1

Background: Despite the high life expectancy, the subjective health status of the elderly people in Korea is reported to be the lowest as compared to other age groups. The purpose of the conducted study was to identify the factors related to the subjective health status of elderly people aged over 65 in Korea. Methods: This study used data from the 7th Korea National Health and Nutrition Examination Survey (2016-2017) of the Korea Disease Control and Prevention Agency. The subjects of the study were selected to be 2,904 elderly people aged over 65. The factors that were selected related to subjective health status were socio-demographics, perceived diseases, health behaviors, and mental health. Results: As a result of the examination of the subjective health status according to the characteristics of the subjects of study, the subjective health status was high in males (β=0.144, p=0.011), urban dwellers (β=0.107, p=0.015), employed persons (β=0.139, p=0.001), college graduates (β=0.322, p<0.001), persons with high household income (β=0.226, p<0.001), persons without chronic disease, nonsmokers (β=0.146, p=0.009), drinkers (β=0.111, p=0.003), persons who practiced aerobic physical activity (β=0.150, p<0.001), persons without depression (β=0.286, p<0.001), and persons who rarely had stress (β=0.837, p<0.001). Conclusion: More attention should be paid to those with low subjective health to improve health for elderly people. Expanding policy supports are required for elderly people with low socioeconomic status, chronic disease or depression, or unhealthy behaviors (smoking or lack of physical activity).

법과 사회발전 -발전으로서의 “법의 지배”, 그 시론-

한상희 ( Sang Hee Han ) 건국대학교 법학연구소 2013 一鑑法學 Vol.0 No.25

This essay tries to provide preparatory information on relationship between law and social development, and to get some insights for new understanding and proper theorizing the relation. The word “development” is operationally defined as improvement of the Human Development Index, which means that law can make social development if it contributes to introducing and practicing the values of human rights and democracy. Since the turn of this century, such perspective of the relation has prevailed over the 1st and 2nd generation of “Law and Social Development” movement, which had ended in failure because they in vein tried to explain the relation from the point of linear relation of cause and effect. This essay scans these studies in their intentions and their strong and weak points, and tries to set meaningful framework of reference to re-articulate the relation, and to raise a kind of research propose toward a theoretical practice in establishing new development strategy for human rights, democracy, and human development.

Toxoplasma gondii의 微細構造

韓相熙(Sang Hee Han),崔源永(Won Young Choi),尹百鉉(Baek Hyun Yun),?永健(Young Kun Deung) 대한기생충학열대의학회 1971 The Korean Journal of Parasitology Vol.9 No.2

타입체계를 갖는 필터모델 구성에 관한 연구

한상희(Sang-Hee Han),신홍철(Hong-Chell Shin) 한국정보과학회 1988 한국정보과학회 학술발표논문집 Vol.15 No.2

Dana Scott의 D∞ 구조를 타입 (type) 체계로 도입하여 타입할당의 형식론(formal theory of type assignment)을 만들었고 타입할당의 형식론에서의 소거법칙(elimination rule)을 거의 일반화 시켰으며 함수적 프로그래밍(functional programming)이나 Montague 의미론에서 활용할 수 있는 타입 구조의 모델인 필터모델(filter model)을 구성하였다.

유세포분석법을 이용한 말초혈액 림프구아형 (Lymphocyte Subset)검사의 정상 참고치

한상희 ( Sang Hee Han ),김천희 ( Chun Hee Kim ),조병철 ( Byung Cheol Cho ),박찬정 ( Chan Jeoung Park ) 대한임상검사과학회 2002 대한임상검사과학회지(KJCLS) Vol.34 No.2

To estimate the reference values of peripheral blood lymphocyte subsets, authors meas-ured CD3+, CD4+/CD3+, CD8+/CD3+, CD3-/CDI6+or CD56+ and CDI9+ cells in 37 hea1thy adults (29 males, 8 females, aged from 20 to 49 years) and 12 children (3 males, 9 females aged from 3 months to 7 years). EDTA blood samples were obtained from healthy subjects who had no history of viral or other illnesses or medication in Asan Medical Center during the period of January to November, 200 1. Measurement of peripheral blood lymphocytes subsets was performed by flow cytometry (FACScan, Becton-Dickinson Co., USA). The reference ranges follow; for healthy adults T cel1 (CD3\ 54-82%; T helperjinducer (Thfi cell) (CD4+/CD3\ 24-55%; T suppressor (Tsjc)cell (CD8+/ CD3\ 11-38%; B cell (CDI9\ 5-23%; NK cel1 (CD3-/1 6+ or 56\ 5-35%; and for children T cell (CD3\ 60-82%; πlji cell (CD4+/CD3+), 24-49%; Tsjc cell (CD8+/CD3\ 15-35%; B cel1 (CDI9\ 11-27%; and NK cell(CD3-jI6+or 56\ 4-20%. In healthy adults the mean percentages of T helper/inducer cells and natural killer cells showed an increasing tεndency rε, latεd to incrεasing ages, and those of T suppressor/cytotoxic cells showed the reverse results. In children the percentages of natural killer cells showed lower resu1ts and those of B cells showed higher resu1ts than in adu1ts. Our data obtained by the measurement of peripheral blood lymphocyte subsets will serve as the reference values in adults and children.

외피 성능 및 공사비를 고려한 기존 공동주택의 에너지 절감 잠재량 분석에 관한 연구

한상희(Han, Sang-Hee),김길태(Kim, Gil-Tae),조건희(Cho, Gun-Hee),김종엽(Kim, Jong-Yeob) 한국건축친환경설비학회 2017 한국건축친환경설비학회 논문집 Vol.11 No.1

This study was conducted to improve the energy performance of the existing apartment house. From the 1980"s, which is the standard of outer wall performance, energy performance test was performed according to strengthen of outer wall performance. Next, we analyze the annual heating Use and costs saved through insulation and window replacement, which represent current insulation performance. Therefore, it is aimed to calculate the energy saving potential for energy policy. As a result, by 2016, performance deviations according to the performance criteria of apartment houses can be divided into 9 sections. The 84m2 type was primary energy of the middle, south, and Jeju regions were 390.8~166.2 kWh/m2·yr. In addition, the 84m2 type was energy saving potential was estimated to be about 8,523/m2 won for the middle region, about 7,052 won/m2 for the south region and about 6,469 won/m2 for the Jeju region. The average payback period for 84m2 type and 59m2 type was 7.07~13.16 years in the middle area, 8.03~12.09 years in the south area, and 4.59~7.46 years in the Jeju area. The potential cost of energy saving for the Jeju area was the highest.

빨리 문헌의 고뜨라부(gotrabhū)에 관한 고찰 : 개념과 발전 양상을 중심으로

한상희(Han, Sang-Hee) 불교학연구회 2021 불교학연구 Vol.69 No.-

본 논문은 니까야(Nikāya)에서 아비담마(Abhidhamma)에 이르기까지의 빨리(Pāli) 문헌에 나타나는 ‘고뜨라부(gotrabhū)’의 개념과 그 발전양상을 규명한 것이다. 빨리 문헌에는 ‘가계’나 ‘혈통’을 뜻하는 용어인 gotta의 산스끄리뜨어 형태 ‘gotra’에 ‘bhū’가 결합된 술어인 gotrabhū가 나타난다. 고뜨라부가 사람을 가리키는 경우, 바르지 않은 행위를 하고 성자와 거리가 먼 사람으로 묘사되며 빨리 문헌에서 유일하게 부정적 의미를 가지는 『맛지마니까야』의 용례를 제외하고, 『앙굿따라니까야』와 논장인 『뿍갈라빤?n띠』 그리고 『까타왓투』에서는 성자의 첫 단계인 ‘예류도의 성자’에 들어가기 직전의 상태에 있는 사람을 의미한다. 이와 같이 성자가 되기 위한 상태나 조건을 갖춘 사람을 뜻하던 고뜨라부의 의미는 점차 그 사람이 지닌 마음이나 인식의 상태를 가리키는 것으로 발전한 것으로 보인다. 『빠띠삼비다막가』에서 고뜨라부는 열반으로 도약하는 최초의 상태와 선정이나 성자의 도과(道果)를 얻기 위해 극복되어야 할 요소가 제거된 상태를 나타내며 새로운 해석으로 전개되고, 『빳타나』에서는 예류도의 직전에 한번만 경험되는 마음의 상태를 가리키며 명확히 하나의 인식 상태를 나타내는 개념으로 발전한다. 그리고 이것은 『위숫디막가』의 속행(javana)설로 이어져 고뜨라부는 선정을 얻을 때와 출세간에 들어갈 때 각각 본삼매와 성자의 도 직전의 속행의 마음을 의미하게 된다. 또한 주석서와 복주서의 설명에 따라 고뜨라부는 첫째, 범부나 장애 등의 부정적 요소와 이전의 도과와 같은 긍정적 요소들(gotta)의 극복(abhibhavana), 둘째, 성자라는 종성(gotta)의 생성(bhāvanā), 셋째, 사문이라는 이름뿐인 종성(gotta)의 유지(dhāraṇa)라는 의미를 가지는 것으로 해석할 수 있다. This thesis examines the concept of ‘gotrabhū’ and its development in Pāli literature from Nikāya to Abhidhamma. In Pāli literature, we can find a technical term ‘gotrabhū’, a combination of ‘gotra’ and ‘bhū’; ‘gotra’ is Sanskrit form of Pāli gotta meaning ‘lineage’. When ‘gotrabhū’ refers to a person, in Majjhimanikāya ‘gotrabhū’ is described as a person who acts inappropriately and is far from a saint. But in Aṅguttaranikāya, Puggalapaññatti and Kathāvatthu, it means a person who is in the state just before entering Sotāpattimagga, the first stage of saints. And it seems that the meaning of ‘gotrabhū’, which meant a person who has a state or condition to become a saint, has gradually developed to refer to the state of mind or awareness that such person possesses. In Paṭisambhidāmagga, ‘gotrabhū’ means the first state of leaping into nibbāna and the state in which the elements that must be overcome in order to attain jhānas or the paths of the saints are removed, and this presents a new interpretation. In Paṭṭhāna, it develops into a concept that clearly represents a state of awareness, meaning a state of mind that is experienced only once just before the Sotāpattimagga. This leads to the theory of javana in Visuddhimagga, in which ‘gotrabhū’ means one of the mind of javana just before samādhis and the path of the saints, at the time of attaining jhānas and entering lokuttara respectively. Also, according to the explanations of commentaries and subcommentaries, the meaning of ‘gotrabhū’ can be interpreted as three ways: first, overcoming (abhibhavana) negative factors such as puthujjana or nīvaraṇa and positive factors like previous magga or phala; second, producing (bhāvanā) the lineage of saints; and third, maintaining (dhāraṇa) of just the name of samaṇa.