분말사출 성형공정에서의 수치해석기술의 응용

강태곤,권태헌,박성진,정성택 한국분말야금학회 2002 한국분말재료학회지 (KPMI) Vol.9 No.4

CAE technology is an integrated tool including all aspects such as powder, binder system, mixing, injection molding, debinding and sintering. Therefore, CAE technology is considered as one of core technologies for PIM industry in the future. Recently many researchers are developing not only CAE software itself but also application procedures of CAE software. In this study, the applications for CAE technology in PIM industry are presented including feedstock mixing effect, several cases of troubleshooting and optimization procedure.

소양인(少陽人) 처방 중 적(赤) ${\cdot}$ 백복령 구별의 필요성 여부(與否) 고찰

강태곤,박성식,Kang, Tae-Gon,Park, Seong-Sik 사상체질의학회 2007 사상체질의학회지 Vol.19 No.1

1. Objectives This Study is to find efficacy of Red Poria and White Poria used for Soyangin Prescriptions in Lee Je-Ma's writings. 2. Methods We analysed Soyangin Prescription with Poria in ${\ulcorner}$Dongyi Suse Bowon Chobonkwon(東醫壽世保元 草本卷)${\lrcorner}$ , ${\ulcorner}$Dongyi Suse Bowon Gabobon(東醫壽世保元 甲牛本)${\lrcorner}$ , ${\ulcorner}$Dongyi Suse Bowon Sinchukbon(東醫壽世保元 辛丑本)${\lrcorner}$ and ${\ulcorner}$Dongyi Sasang Sinpyun(東醫四象新編)${\lrcorner}$ based on the efficacy of Poria written in ${\ulcorner}$DongMugo YakSungGa(東武遺藁 藥性歌)${\lrcorner}$ . 3. Results and Conclusions 1) Red Poria and White Poria seems to be different in Sasang Constitutional Medicine. 2) Poria in Soyangin Prescription had used from the traditional medical point at the beginning, in ${\ulcorner}$Dongyi Suse Bowon Chobonkwon(東醫壽世保元草本卷)${\lrcorner}$ , but its usage was changing until ${\ulcorner}$Dongyi Suse Bowon Sinchukbon(東醫壽世保元辛丑本)${\lrcorner}$ as the point of Sasang Constitutional Medicine. 3. It is necessary to use Poria in Soyangin Prescription as the essence of Soyangin's life because it effects on the whole body without any distinction from body's upper part with lower part and body's exterior part with interior part.

동무(東武)의 인심(人心)·도심론(道心論)

강태곤,박성식,Kang, Tae-Gon,Park, Seong-Sik 사상체질의학회 2004 사상체질의학회지 Vol.16 No.2

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

사상의학(四象醫學)에서 기(氣)는 어떤 의미를 가지는가?

강태곤,박성식,Kang, Tae-Gon,Park, Seong-Sik 사상체질의학회 2006 사상체질의학회지 Vol.18 No.3

1. Objectives The purpose of this study is to find the kinds & meaninings of Qi in Lee Je-Ma's writings. 2. Methods We analyzed Lee Je-Ma's writings which contain the related contents of Qi's kinds & meanings 3. Results and Conclusions 1) There are distinctive Qi features of $sorrow{\cdot}anger{\cdot}joy{\cdot}pleasure$(哀怒僖樂) which are different from one of seven mode emotions(七情) in ${\ulcorner}$Gyukchigo(格致藁)${\lrcorner}$. 2) When $Water{\cdot}grain's$ Qi(臟氣) is the base of the human's Qi, $Nature{\cdot}emotion's$ Qi(性${\cdot}$情氣) is managing. And $Lung{\cdot}Spleen{\cdot}Liver{\cdot}Kidneys's$ Qi(肺脾肝腎氣) is the representative concept resulted by the complex operation of $Water{\cdot}grain's$ Qi(水穀之氣) and $Nature{\cdot}emotion's$ Qi. Each Qi stands for its protensity as follows ; Lung's Qi for extrorse propensity of Yang(Z), Spleen's Qi for upward propensity of Yang(陽), Liver's Qi for introrse propensity of Eum(陰), Kidneys's Qi for downward propensity of Eum(陰). 3) Jang's Qi is more important than medicine's Qi and medicine's Qi has a limitation about recovering jang's Qi. So that it is very important to take care of one's mind. 4) Controling mind Qi is controling Nature & emotion's Qi. Thus controling mind Qi si the best plan for jang's Qi and controling with medicine's Qi is the next policy. 5) Qi influences all aspect of personality, disease, application of medicines and ordinary symptoms. So that Qi is the kernel of the Sasang Constitutional Medicine.

Model development for predicted lifetime of PBI-based high temperature PEM fuel cells

강태곤,김민진,손영준 한국에너지학회 2013 한국에너지공학회 학술발표회 Vol.2013 No.5

50㎜ Hiflow-Ring P.P를 사용한 충진탑에서 흡수에 의한 물질전달에 관한 연구

姜兌坤,朴出在,金彰昊 동아대학교 환경문제연구소 1995 硏究報告 Vol.18 No.1

The study was carried to characteristics of mass transfer in packing tower which packed 50mm plastic Hiflow-Ring within d. 0.288m × H. 1.4m. Test systems were experimented' in conditions of air, air/water, NH₃-air/water under steady state. The results from experment are as follows: 1. The recent packing, 50mm plastic Hiflow-Ring was superior to conventional packings because of high wetted area per unit area, low weight, low pressure drop 2. The efficiency is affected by the distribution pattern and the number of liquid streams per unit cross-sectional area. At a given liquid flow rate, these factors govern the extent to which the liquid is uniformly distributed. In this respect, it should be noted that low-liquid floe rates are more difficult to distribute uniformly than high rates.

Facile preparation of mussel-inspired adhesives: Synthesis, Tunable Adhesive Force, and Surface Coatings

강태곤,허진화,장세규,황동수,Jason M. Spruell,J. Herbert Waite,Craig J. Hawker 한국고분자학회 2013 한국고분자학회 학술대회 연구논문 초록집 Vol.2013 No.4

동무(東武) 이제마(李濟馬)의 태극심(太極心)에 대한 고찰(考察)

강태곤,박성식,Kang, Tae-Gon,Park, Seong-Sik 사상체질의학회 2006 사상체질의학회지 Vol.18 No.1

1. Objectives The purpose of study is to find Lee Je-Ma's thoughts about Great Absolute-Mind in his writings. 2. Methods the concept of Lee Je-Ma's Great Absolute-Mind versus preexisted Great Absolute-Mind is compared and analysed in this study. 3. Results and Conclusions (1) Lee Je-Ma composed his Great Absolute-Mind based on its concept of the science of divination, Confucianism and medicine. However his Great Absolute-Mind is rooted in preexisted meaning, it was disputed desides the controversy between the science of divination, Confucianism and medicine. For this reason, Lee Je-Ma's Great Absolute-Mind is such an originative concept unable to be explained with a simple substitution this concept for the preexisted one of the science of divination, Confucianism and medicine. (2) Lee Je-Ma's Great Absolute-Mind is the human being itself and it can include the humanity from human being itself. (3) There are not only physical meaning of heart but also abstract metaphysical concept of heart included in Lee Je-Ma's Great Absolute-Mind. (4) The talent for comprehending principles is organically connected with the ability to attain their will. And the talent and ability is devided into Two Modes(兩儀) like Mind & Body(心身), Perception & Action(知行) and Nature & Emotion(性情). (5) The supervision of Lee Je-Ma’s Great Absolute-Mind affects physical part of body as well as spiritual part and is not devided into two but one. (6) The source of the supervision is rooted on Lungs Spleen liver Kidney(肺脾肝腎), Sasang(四象), even though it exists in the Great Absolute-Mind. So Sasang(四象), which is Lungs Spleen Liver Kidney(肺脾肝腎), is organically related to the Great Absolute-Mind in its effect and origin.

새로운 지방족 폴리에스테르의 합성 및 특성조사

강태곤,김경민,이지홍,한양규 한국고분자학회 1998 한국고분자학회 학술대회 연구논문 초록집 Vol.1998 No.4

동무(東武)의 인간론(人間論)에서 접근한 사상구조(四象構造) 분석(分析)

강태곤,박성식,Kang, Tae-Gon,Park, Seong-Sik 사상체질의학회 2007 사상체질의학회지 Vol.19 No.3

1. Objectives This Study is to comprehend the Sasang structure created by Lee Je-Ma. 2. Methods We analyzed $\ulcorner$Dongyisusebowon(東醫壽世保元)$\lrcorner$ & $\ulcorner$Gyukchigo(格致藁)$\lrcorner$ which contain the contents of 'Heaven-Human-Narure-Order(天人性命), and 'Affairs-Mind-Body-Objects(事心身物)'. 3. Results and Conclusions 1) The structure of Sasang is divided into two, which are 'Talent(才能的 部分)-Action(行爲的 部分)' and 'Self examination(正己的 部分)-Perception of mankind(知人的 部分)'. 2) 'Talent-Action' is the ontological structure of the Sasang. 'Self examination-Perception of mankind' is the administrative structure of the Sasang. 3) The ontological structure of Sasang is essential concept which is explaining the existence of mankind. An administrative strucrure of Sasang is operative concept which makes human as oneself. 4) It is necessary to have the insight to organize these four parts into the one organic whole if one has to comprehend the profound meaning of Sasang. 5) Four parts of Sasang structure could be matched as 'Heaven(天)-Affairs(事), Human(人)-Objects(物)', 'Nature (性)-Mind(心), Order(命)-Body(身)'.