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Carbon nanotubes immobilized on gold electrode as an electrochemical humidity sensor
Kim, Han-Sem,Kim, Ju Hyeon,Park, Sang-Yu,Kang, Ji-Hye,Kim, Sung-Jin,Choi, Young-Bong,Shin, Ueon Sang Elsevier 2019 Sensors and actuators. B Chemical Vol.300 No.-
<P><B>Abstract</B></P> <P>Multi-walled carbon nanotubes (MWCNTs) were fabricated on a gold electrode to develop a resistance-sensing humidity sensor with low resistance. Core-shell-structured nanohybrids were prepared using Chitosan-MWCNT to obtain good hydrophilicity, resulting in a highly responsive humidity sensor. We also measured resistance, which changes due to hydrogen bonding between the amine group of chitosan and H<SUB>2</SUB>O. The structure of the fabricated chitosan-MWCNT core–shell-structured nanohybrid was measured. Furthermore, we determined the highest response and linearity of the CS-MWCNT25 nanohybrids based on the number of coats on the electrode and the composition ratio of chitosan and MWCNTs. The fabricated CS-MWCNT25 nanohybrid humidity sensor exhibited good electrical efficiency without voltage or frequency dependence and a low-temperature dependency with a temperature coefficient (RH/°C) of 0.187%. Finally, a fast recovery time of 40 s between 30% and 100% RH, a maximum humidity hysteresis of less than 0.300 ± 0.001%, and long-term stability for 2 months indicated that this is an excellent humidity sensor.</P> <P><B>Highlights</B></P> <P> <UL> <LI> Fabrication of chitosan-MWCNT core–shell-structured nanohybrid (CS-MWCNT) on a gold electrode as an electrochemical humidity sensor. </LI> <LI> CS-MWCNT nanohybrid fibers exhibiting low resistance without moisture. </LI> <LI> Remarkable results in the humidity response with an efficient humidity sensing range of 30–90%. </LI> </UL> </P> <P><B>Graphical abstract</B></P> <P>(A) Schematic illustration and SEM and TEM images of CS-shell/MWCNT-core nanohybrids structure. (B) Photograph of commercial alumina-based humidity sensor electrode. (C) Photograph of the humidity sensor electrode coated by CS-MWCNT nanohybrids and SEM image showing electrodes interconnected by CS-MWCNT nanohybrids.</P> <P>[DISPLAY OMISSION]</P>
Chŏnt’ae after Ŭichŏn: The Formative Period of the Korean Chŏntae Order
( Sem Vermeersch ) 서울대학교 규장각한국학연구원 2019 Seoul journal of Korean studies Vol.32 No.2
Observing the English-language literature on Ch’ŏnt’ae, one might get the impression that Ch’ŏnt’ae begins and ends with Ŭich’ŏn (1055-1101). Most scholars agree Ŭich’ŏn was the founder of the Ch’ŏnt’ae school, the Korean counterpart of Tiantai, but what happened after him? The next figure about whom we have fairly substantial information is Yose (1163-1245), leaving a gap of nearly eighty years; and when Yose comes into his own, it is by founding the White Lotus society at Mandŏk-sa in 1216, reflecting a type of devotional practice not traditionally associated with Ŭich’ŏn. This shift is usually explained in Korean scholarship by referring to the historical background. Yose lived during a period of military rule (1170-1256) when many monks seem to have foregone the traditional bureaucratic institutions of Buddhism and founded their own faith-based societies; for example, Chinul’s founding of Chŏnghye-sa in 1190 and Susŏn-sa (later Songgwang-sa) in 1200. In what sense is Yose’s movement a departure from Ŭich’ŏn? Should we take Ŭich’ŏn’s writings as the be-all and end-all of Korean Ch’ŏnt’ae? I argue that Ŭich’ŏn failed to put in place any clear structure, ideology, or training course for the school he founded, and hence disciples selected through the first Ch’ŏnt’ae examination of 1101 had to fend for themselves. Riven by conflict, they likely failed to develop a clear identity, perhaps because they were mostly originally trained in other schools. Ŭich’ŏn seems to have perceived the need to implement Pure Land societies as an essential component of the Tiantai tradition as it had formed in Song China, but it was only Yose who finally managed to integrate all the various practices of the Tiantai tradition into the Ch’ŏnt’ae school.
『삼국유사』와 민족사 : 지역 서사에서 민족적 아이콘으로(그리고 그 역전?)
Sem Vermeersch 부산대학교 인문학연구소 2009 코기토 Vol.- No.66
『삼국유사』는 한민족 역사상 가장 중요한 기록 중 하나로 추앙받고 있다. 『삼국유사』는 단군신화 등 한민족 담론에 핵심적 역할을 하는 내용들을 담고 있다는 점에서 분명 중요한 기록이라고 할 수 있다. 한편, 20세기 초 『삼국유사』에 대한 관심이 되살아나게 된 민족주의적 맥락에 대해서는 비교적 잘 기록되어 있다. 최남선, 신채호 등 개화파 역사학자들은 『삼국유사』와 같은 기록들을 통해 한민족사의 고유성, 창조성, 자주성을 입증하고자 하였다. 분명 『삼국유사』는 20세기 초에 이르러 고전의 지위를 차지하게 되었다. 그러나 본고에서는 『삼국유사』의 현대적 해석이 그 전근대적 해석과 연속성을 지니고 있으며, 또한 고전으로서의 『삼국유사』의 지위가 한국 근대 국가의 성립과 깊이 관련되어 있기는 하지만 이러한 국가적인 맥락을 넘어서는 가치들을 갖고 있다고 주장한다. 수많은 세대 동안 국내외 학자들은 『삼국유사』에 매혹되어 왔지만, 엄청난 양의 연구가 축적되었음에도 불구하고 여전히 『삼국유사』는 쉽게 범주화되기 어려운 작품이다. 『삼국유사』의 보편적 매력과 고유한 특성을 보여주기 위하여 본고는 작품에 의미를 부여하고자 시도하는 외면적담론들에서 벗어나, 작품 그 자체와 작가인 일연에게 논의의 초점을 두고 있다. 『삼국유사』의 구도는 적어도 “의해(義解)”편에 관한 한 지역 서사의 체계적 사용을 통해 설명될 수 있으며, 이 서사들이 일연의 생애와 종교생활과 깊이 관련되어 있다는 것이 본고의 결론이라 할 수 있다. The Samguk yusa has become firmly enshrined as one of the most important texts in the history of the Korean people. Because some of its contents, notably the Tan"gun myth, have become a linchpin in the discourse of the Korean nation, its importance is readily apparent. The context in which the work has been resurrected for national consumption in the early 20th century has meanwhile been well documented. Modernist historians such as Ch"oe Namsŏn and Sin Ch"aeho turned to a work like the Samguk yusa to legitimize a history of their nation that was indigenous, creative, and non-derivative. Evidently, the work was made into a classic in the 20th century; however, I would like to argue that its modern interpretations do show continuities with pre-modern interpretations, and that, though its status as a classic is firmly bound up with the modern Korean states, it has values that transcend this national context. The work has appealed to generations of scholars, Korean and foreign alike, and despite the enormous quantity of research devoted to it, it still defies easy categorizations. To show its universal appeal and unique character, I will focus on the work itself and its author, and try to eschew the external discourses that try to imbue the work with meaning. I conclude that, at least for the chapter on "exegetes", the structure can be explained through the systematic use of local narratives, and that these narratives are strongly entwined with Iryŏn"s career and religious life.