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자갈비산 방지를 위한 하부유동장 해석 및 Heighter 설치의 타당성 검토
김종용(Kim Jong-Yong),권혁빈(Kwon Hyeok-Bin),김태윤(Kim Tae-Yoon),구요천(Ku Yo-Cheon),이동호(Lee Dong-Ho) 한국철도학회 2004 한국철도학회 학술발표대회논문집 Vol.- No.-
The Korean high speed train runs at 300 km/h, ballast-flying phenomenon often happens by strong train-wind. It is important to consider the prevention of ballast-flying phenomenon, because the train under-body and fares or walker around a track might be damaged. In this study, Numerical analysis of the under-body flow field of a train and study of heighter-effect were conducted to decrease the speed of under-body. The shape of under-body was simplified for convenience of meshing and analysis. According to results of Taguchi" s design by orthogonal arrays, a height of tie is dominant in the flow field, so if the heighter is installed on tie, the speed of under-body might be decreased. To apply the result of this study is useful to build a new high-speed-line might be expected.
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고속열차 하부 열차풍 감소를 위한 침목 형상 효과에 대한 연구
김종용(Jong-Yong Kim),김태윤(Tae-Yoon Kim),구요천(Yo-Cheon Ku),윤수환(Su-Hwan Yun),권혁빈(Hyeok-Bin Kwon),이동호(Dong-Ho Lee) 한국철도학회 2005 한국철도학회논문집 Vol.8 No.5
In this study, the relationship between tie shape and underbody train gust of high-speed train is numerically investigated. To this end, complex train underbody/railroad model is replaced by simple plate/tie model. And it is tried to find a most important parameter for reduction of underbody train gust through the Taguchi method and orthogonal array. As a result, it is verified that the height of tie is most sensitive to the underbody train gust because of the cavity effect between ties. When the width and distance between ties are decreased, underbody train gust is also reduced. Consequently, the heighter is examined which can give the similar effect of higher tie without replacement of tie. The 5cm heighter can reduce underbody train gust about 73%, which value is only 7% less than the higher tie.
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사우디아라비아의 사회·경제 개혁이 한국에 주는 함의 - 양국 우호 협력관계 진전의 호기(好期) -
김종용 ( Kim Jong-yong ) 한국외교협회 2023 외교 Vol.146 No.0
The Kingdom of Saudi Arabia was proclaimed by the late King Abdul Aziz bin Abdul Rahman Al Saud in 1932 after he firmly established ruling authority on the two holy cities of Mecca and Medina located in the western region of the Arabian Peninsula. The Kingdom became the largest crude oil exporting country after the Second World War after Standard Oil of California, a US company, discovered oil in the eastern region of the peninsula in 1938. Consequently the Kingdom’s global position became very important. The Kingdom tried to stabilize the international oil price with the view that the excessively high oil price could adversely affect the economy of importing countries as well as exporting countries during the times of oil crisis from the 1970s to the early 1980s. The Kingdom actively cooperated with the US in checking the spread of communism in the Middle East and Africa during the Cold War. In the aftermath of the Islamic Revolution of Iran led by Khomeini in 1979, the Kingdom initiated the establishment of the Gulf Cooperation Council with six oil producing Arab states in the Arabian Gulf in 1981 for the purpose of ensuring joint security and promoting economic cooperation among its member states. The basis of diplomacy of the Kingdom was the principle of non-interference in internal affairs, namely quiet, behind the scenes, pragmatic diplomacy. On the other hand, the Kingdom closely shared common interests with the US, based on the alliance of oil and security. Crown Prince Mohammad bin Salman, who was proclaimed as heir to the throne in 2017, is actively carrying out the programs envisioned in Saudi Vision 2030, which is to pursue the reform and openness of the Kingdom in preparation for the era of post oil. Meanwhile the Crown Prince has decided to resume diplomatic relations with Iran in consideration of the adverse effects that regional instability has on the policy and the economic development of the Kingdom. He also engages actively in finding breakthroughs in such regional and global issues like the Syrian crisis, the Sudanese Civil War, and the Ukrainian War. Korea established its diplomatic relations with the Kingdom in 1962. The Kingdom was the biggest construction market for Korean companies since the Korean company Samwhan built the highway there in 1973. It was also Korea’s major resource of hard currency and crude oil for implementing economic development plans. However, such cooperative relations were stagnant for a time due to low oil price from the late 1980s to the early 2000s. It is only recently that the cooperation and exchange in various areas between the two countries has once again become very active. Crown Prince Mohammad bin Salman has regarded Korea as a key partner in implementing various programs of Saudi Vision 2030, besides NEOM and other mega national development projects. In this regard, Korea needs to exert its best effort to assist Saudi Vision 2030 to be realized. By doing so, Korea will be able to promote more sustainable bilateral relation with the Kingdom.
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김종용(Kim, Jong Yong) 한국불교연구원 2021 불교연구 Vol.55 No.-
유·불 사상의 생태학을 비교 분석하기 위해 우선 두 사상이 가지고 있는 세계관에 대한 부분을 비교 분석하였다. 먼저 유교는, 자연의 구성을 리기(理氣)로 나눈다. 여기서 리는 자연적 원리를, 기는 물질을 말하는 것으로, 형이상인 리와 형이하인 기를 모두 인정하고 있다. 반면 불교는 우주 만물은 늘 변화하여 증감(增減)이 있지만, 절대적인 실체[無常]와 독립적인 실체를 부정하면서[緣起], 결국 만물은 ‘공(空)’으로 귀결되므로 그 어떠한 실체를 인정하지 않는다[一切皆空]. 따라서 유교의 세계관은 유물론과 유심론의 입장이 혼합된 개념을 가지고 있는 반면, 불교는 유심론적 세계관이 짙음을 알 수 있다. 이러한 두 사상의 세계관의 차이로 인해 생태관에 대한 논리 또한 달라지는데, 먼저 유교에서는 만물과 ‘나’는 같은 자연의 순리[理] 안에서 기(氣)를 공유한다고 본다. 이는 곧 자연과 ‘나’는 유기적 공유·소통의 관계성이 있다고 보는 것이다. 이에 유교에서 말하는 인간은 만물일체론(萬物一體論)의 토대 위에서 자연 만물의 생화(生化)·화육(化育)에 대한 도덕적 책임을 지는 영명(靈明)한 존재로 해석되었다. 반면 불교는 ‘나’라고 하는 실체[我相]를 부정함으로써 만물과 나의 경계를 허물어트리고, 이에 자타(自他)에 대한 분별이 사라짐에 모든 유정(有情)과 무정(無情)에 ‘나’ 아님이 없다[自他不二]고 말한다. 이에 불교가 말하는 각자(覺者)는 자연과 자신의 경계가 없으므로 무위로 생태적 의미를 지니는 것이다[自利利他]. 따라서 유교는 자연과 자신의 관계성을 유기적 공유·소통이라는, 불교는 자연과 자신이 둘이 아니라는 논지로 생태학적 의미를 발견할 수 있었다. The problem of environmental pollution is a phenomenon such as global warming, fine dust, and a pandemic, which has a great impact on our lives. These problems go beyond the deterioration of the quality of life to the problem of survival. The intuition of these serious problems in advance has heightened the importance of ecology by modern and contemporary Western scholars. Nevertheless, as Western philosophy cannot escape from anthropocentrism, many scholars are trying to find ecological answers in Eastern philosophy. In order to compare and analyze the ecology of the two ideas[Confucianism and Buddhism], the first thing to be done is a comparison of the worldviews of the two ideas. First, Confucianism divides the composition of nature into ‘principle and matter[理氣]’. ‘principle[理]’ means natural principle, and matter means matter. On the other hand, Buddhism denies absolute material things and independent material things, although everything in the universe is always changing. In the end, it all boils down to ‘emtinessss[空]’. Therefore, Buddhism denies material things. Therefore, in Buddhism, it is called ‘ignorance[無明]’ to cling to matter while thinking of it as ‘being[有]’. Therefore, the worldview of Confucianism has a mixed conception of materialism and spiritualism, whereas Buddhism has a spiritualistic worldview. Due to the difference in the world view of these two ideas, the logic of the ecology view is also different. In Confucianism, all things and ‘I’ share the same ‘matter[氣]’ within the same natural ‘principle[理]’. This means that nature and I have a relationship of organic sharing and communication. Accordingly, in Confucianism, human beings were interpreted as beings with moral responsibility to nurture all things in nature. Buddhism, on the other hand, denies the I , believing that there is no boundary between everything and me. Buddhism sees that all things and ‘I’ are not different. Therefore, from the point of view of Buddhism, to protect the ecology is to protect oneself. Both Confucianism and Buddhism saw that religious or ideological purposes were completed when practice was made based on the above theory. In both of these ideas, ecological practices are not due to compulsion such as codes or precepts, but ecological practices based on understanding nature and ‘I’. In Confucianism, this is expressed as ‘Ren[仁]’, and in Buddhism it is expressed as ‘Pu-Sa-Xing L[菩薩行]’. This ecological practice has potential as a sustainable ecological practice because it is based on an understanding of nature and humans.
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정용준 ( Yong Jun Jung ),목회상추 ( Yoshiaki Kiso ),박순길 ( Soon Gil Park ),김종용 ( Jong Yong Kim ),민경석 ( Kyung Sok Min ) 한국물환경학회 2004 한국물환경학회지 Vol.20 No.3
The rejection properties of 6 aromatic pesticides were evaluated by a continuous flow system equipped with a hollow fiber NF membrane. Different from the separation experiment of batch cell, the rejection and the removal could be calculated exactly because the concentration of feed, permeate and retentate was separately obtained. The lowest and the highest rejection were found in carbaryl(54.8%) and methoxychlor(99.2%), respectively, and the removals were always shown higher than rejections. This may be caused by some reasons such as the solute adsorption on the membrane, the variation of feed concentration. Although molecular weight, molecular width regarded as solute characteristics and log P(n-octanol/water partition coefficient) as hydrophobicity could be applied to explain the rejection property, these factors should be considered together for better analysis. According to the higher relationship between log B(solute permeability) and molecular weight, it was revealed that the solute separation with this membrane was influenced more by molecular weight.
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