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F급 가스터빈의 압력비 증가 시 운전데이터를 이용한 열효율 변동 예측
박준철,허기무,윤성훈,문윤재,유호선,이재헌,Park, Joon-Chul,Heo, Ki-Moo,Yoon, Sung-Hoon,Moon, Yoon-Jae,Yoo, Ho-sun,Lee, Jae Heon 한국플랜트학회 2014 플랜트 저널 Vol.10 No.3
국내 S복합발전본부의 150 MW급 가스터빈 축류압축기(18단)에서 저압단(1~9단)을 교체하여 압축기의 압력비를 기존 13.5에서 증가시킬 때 가스터빈 열효율을 예측하였다. 압력비 13.5일 때의 운전자료로 구한 압축기 단열효율과 터빈 단열효율을 적용하여 압력비 14.2에서 터빈일이 최대가 되는 압력비인 18.2까지 압력비를 1씩 증가하면서 열효율을 예측하였다. 압력비 증가 시 이론 열효율은 각 압력비에 대하여 각각 36.95%에서 38.6%까지 예측되었다. 압축기 저압단 교체 후 압력비가 16.2으로 증가되었을 때 실시한 성능시험 결과 열효율은 35.11%였다. 압력비 16.2일 때의 이론 열효율 37.87%와 비교하여 7.86% 범위에서 일치하였다. 압축기 교체 전 압력비 13.5일 때의 운전자료로 구한 압축기 단열효율과 터빈 단열효율을 이용하여 압력비 증가 시의 열효율을 성능시험 열효율의 7.86%내에서 예측할 수 있다. The gas turbine thermal efficiency has been predicted when the compressor pressure ratio increases from the previously set 13.5. Thermal efficiency has been predicted from 14.2 up to 18.2 at which the turbine work reaches its maximum value on the assumption that isentropic efficiency of the compressor and the turbine are constant using the operating data at the pressure ratio of 13.5. 35.11% of thermal efficiency has been acquired by the performance test when the pressure ratio increased to 16.2 since replacing the compressor low pressure stages. It's been approved that predicting thermal efficiency using the operating data at the pressure ratio of 13.5 is useful within 7.86% of tolerance as the figure measured by the performance test.
박준철(Park, Joon-Chul) 역사학회 2014 역사학보 Vol.0 No.224
Bernd Moeller remarked that “no humanism, no Reformation.” Moeller’s judgment had long enjoyed favorable reactions among Reformation scholars. But the relationship between the two movements might deny such a unilateral evaluation, since the initial support of many Northern humanists for the German Reformation changed significantly as Luther and the reform movement he led began to take radical steps in the years around 1520. A large part of humanists, who identified themselves with the Catholic faith, now realized that the Wittenberg reformer was no longer their sincere colleague because the latter tried to destroy the institutionalized church and established religious order. To put the matter differently, the nature and ultimate goal of the German Reformation were revealed quite different from those of Northern humanism. German universities had long been dominated by such subjects as abtruse logic and speculative grammar as well as scholastic theology. Reformers like Luther and Melanchthon pursued massive curricular reforms of the German universities. They saw in the ‘studia humanitatis’ and the Bible indispensible tools for the education of the new Protestant clergy. As a result of the curricular reforms, northern humanism could enter into the central area of the German universities.
朴駿徹(Park Joon-Chul) 역사학회 2008 역사학보 Vol.0 No.197
Many scholars have long dealt with the impact of the Reformation on marriage and home. Sexuality, an essential part of marital life, however, has received little scholarly attention. This article investigates how the reform movement of the sixteenth century influenced sexuality in general and the meaning of marital intercourse. In particular, both the medieval tradition on sexuality established by the church and the argument of two leading reformers, Luther and Bucer, will be analyzed in detail. The basic view on sex and sexual desire held throughout the Middle Ages was founded by the Fathers who regarded sex as impure and sinful. According to them, sexual desire derived originally from the Fall of Adam and Eve and then became uncontrollable human nature. Sex in itself is a filthy sin and true Christians, therefore, should refrain from sexual relations in order to obtain salvation. Penitentials, used widely in the Middle Ages to regulate sexual behavior, inherited the rigorous sexual ethics established by the Fathers and required married couples to restrict their intercourse to a minimum. Clerical marriage was also prohibited on the ground that the spiritual elite should avoid the sexual activities. The medieval church always showed negative attitude towards sex and sexual desire. Contrary to the medieval tradition, the reformers advocated abolition of clerical celibacy. They characterized Catholic insistence on celibacy as tyrannical, arbitrary, and wanton, Through their own experience and the ill effects of forced celibacy they witnessed, the reformers maintained that the clergy ought to be free to marry. Celibacy was, according to them, not a divine commandment and certainly not necessary for salvation, and forced celibacy led many clerics to sexual impurity. Sexual desire were inborn and inescapable part of being human, so even the clergy should be allowed to release it through marriage. The reformers went so far as to argue that sex was not sinful because God ordained marriage. Not only was it not shameful to feel sexual desire, but there was no intrinsic wrong in satisfying it. Luther thought that the purpose of sexual intercourse should not be limited to procreation. It was also very useful to promote the affection and intimacy of the married couples. The Strasbourg reformer Bucer even claimed that the primary purpose of sex was to render service to the partner. He thus included the lack of sexual ability in the grounds for divorce because marital life without sexual intercourse was not a true one. The ideas of Luther and Bucer clearly proved that the revolutionary nature of the Reformation extended to the realm of sexuality.