Poly[(ethylene glycol) diacrylate]-Poly(vinylidene fluoride) 전해질을 이용한 전기 이중층 캐패시터의 전기화학적 특성

양천모 ( Chun Mo Yang ),이중기 ( Joong Kee Lee ),조원일 ( Won Il Cho ),조병원 ( Byung Won Cho ),주재백 ( Jeh Beck Ju ),유관표 ( Kwan Pyo Yoo ),임병오 ( Byung O Rim ) 한국공업화학회 2002 공업화학 Vol.13 No.8

자외선 경화법으로 제조한 PEGDA-PVdF 젤상 고분자 전해질을 전기이중층캐패시터에 적용하였고, 액상 유기 전해질을 이용한 전기이중층캐패시터와 전기화학적 특성을 비교 조사하였다. 자외선 경화법으로 제조된 젤상 고분자 전해질[GPE:poly[(ethylene glycol) diacrylate]-poly(vinylidene fluoride) blend]을 이용한 전기이중층캐패시터의 경우, 비축전용량이 120 F/g으로 액상 유기 전해질 [LOE:1 M LiPF_6/EC:DMC:EMC (1:1:1 volume ratio)]을 이용한 전기이중층캐패시터의 비축전용량인 110 F/g보다 우수하였고, 100회 충방전 후에도 초기 비축전용량대비 92% 이상 유지하는 우수한 싸이클 특성을 나타내었으며 3.7 Ω의 낮은 ESR(equivalent series resistance)을 보여주었다. Cyclic voltammetry 분석 결과에서 보면 액상 유기 전해질과 젤상 고분자 전해질을 이용한 모든 전기이중층캐패시터에서 2.5 V까지 전해질의 분해 없이 전기화학적으로 안정하였고, 산화와 환원과 관련된 전류값 또한 관찰되지 않았다. 젤상 고분자 전해질을 이용한 전기이중층캐패시터의 경우에서 직사각형 모양의 이상적인 전기이중층캐패시터의 특성과 49 ㎂의 낮은 누설 전류값을 나타내었다. 자가방전 특성 결과, 젤상 고분자 전해질을 이용한 전기이중층캐패시터의 경우 2.5 V의 정전압 충전 시 OCV(open circuit voltage) 상태에서 100 h 경과 후 1.76 V의 전압을 유지하고 있어 0.25 V의 액상 유기 전해질을 이용한 전기이중층캐패시터보다 매우 우수함을 확인하였다. Poly[(ethylene glycol) diacrylate] (PEGDA)-poly(vinylidene fluoride) (PVdF) gel polymer was employed as an electrolyte for electric double layer capacitor (EDLC) and compared its electrochemical characteristics with that of liquid organic electrolyte. The used organic electrolyte was 1 mole of lithium hexafluorophosphate (LiPF_6) salt containing in the solvent mixture of ethylene carbonate(EC):dimethyl carbonate(DMC):ethylmethyl carbonate(EMC)(1:1:1 volume ratio). The specific capacitance of EDLC with gel polymer electrolyte showed 120 F/g, which was superior to that of 110 F/g with liquid organic electrolyte. Good cyclability was observed for gel polymer electrolyte of EDLC. The 92% of initial specific capacitance was retained after 100 cycles of charge-discharge runs. Equivalent series resistance of 3.7 Ω of the EDLC with gel polymer electrolyte was lower than that of EDLC with liquid organic electrolyte. The EDLC with gel polymer electrolyte exhibited rectangular cyclic voltammogram of ideal EDLC in operating voltage range of 0∼2.5 V and low leakage current of 49 ㎂. Voltage drop from self-discharge was low for gel polymer electrolyte. The 29.6% of initial voltage decreased for gel polymer electrolyte, but significantly decreased to 99% for liquid organic electrolyte. The good retentivity with gel polymer electrolyte possible comes from the difference in viscosity compared with that of liquid organic electrolyte.

자비의 윤리

이중표(Lee Joong-pyo) 불교학연구회 2005 불교학연구 Vol.12 No.-

  Many problems of modern society such as social conflict, environmental contamination, and eco-destruction threatening our happiness and sustenance are rooted in the modern western world view. Recently, the modern western world view in various fields has been challenged and changed into a new paradigm. It has been changed from the atomistic world view considering the world as separated parts into the holistic world view considering the world as a unified whole in co-dependent relations. This change of the world view has been succeeded to a change of human view. Furthermore, this change of the world view has been asking emergence of new ethics.<BR>  In this paper, I search for new ethics in my understanding that the new world view is accordance with the Buddhist theory of dependent-arising. According to ethics considering human beings as individuals, the most important value is "justice" of fair distribution and ownership among individuals. But various problems of modern society cannot be solved through realizing this kind of "justice." What we need is new ethics based on a fundamental change in understanding human beings. The Buddhist notion of non-self rejects the self as an individual substance, and presents the extended self into others and nature through life. Buddhist ethics understanding human beings in non-duality of the self and others is ethics of compassion that gives the highest value to the mind of "compassion" treating one"s own self and others equally.<BR>  Ethics of compassion does not define a human being as a substantial self but it considers him/her as a being who forms oneself by one"s own efforts. It sees that the most valuable life is a compassionate life which is required and justified by the theory of dependent-arising. Furthermore, ethics of compassion suggests non-self realized through a compassionate life as the most idealistic human life.

불교에서 보는 인간과 자연

이중표(Lee Joong Pyo) 불교학연구회 2001 불교학연구 Vol.2 No.-

The law of causality is the foundation of understanding of the world. Regardless of East and West, the traditional understanding of the world was mostly the linear unidirectional causal paradigm that sees the cause and effect in a linear and one-way direction of substances. The flow from cause to effect provides the general chain of cause and effect in the linear causality because it sees the relationship of cause and effect as a one-way relationship among substances. This chain of cause and effect ends up with presupposing the fundamental substance as the first cause. Or, it ends up with infinite regress. Consequently, the contradictory assertions are opposed to each other: Does substance exist or not? Is the fundamental substance the mind or matter? We are required to choose one out of the two contradictory assertions. The Buddha saw that the causal law is not a linear but a network because everything exists co-dependently. So there is neither the first cause nor the fundamental substance from the perspective of Buddhism because there is no a cause to be regress. There is only an endless changing process in a relationship that gives and takes effects each other. Therefore, Buddhism sees that substance is empty and relationship is real. The understanding of the world of Buddhism is based on this co-dependent causality, namely, the doctrine of co-dependent arising. From the perspective of the doctrine of co-dependent arising, the world is arising through the structure of human cognition. In other words, the foundation of the world is the structure of human cognition, and humans live and made themselves and the world on the basis of it. This is the thought of karma. According to the thought of karma, humans and nature are a changing process by the result of life, namely, by the life as karma. Depending upon how humans live, humans the mselves and their environments, nature, change. Humans change nature and nature does humans. So nature and humans are related in the way of being neither the same nor different.(不一不異) The above understanding on nature and humans is the basis of Buddhist ethics. Nature cannot exist without humans, and humans can neither without being related to nature. Humans are effected by nature and nature is effected by their life. Nature and humans are in one life in the relation of being neither the same nor different. The world of nature is not the world of objective facts that is not related to humans. Instead, it is understood and changed by the life of humans, and gives influence on human life. Therefore, ethics should be applied to not only the relationship of humans but also the relationship of humans and nature. Here there is a necessary requirement of environmental ethics which modem ethics regarded as an important subject. The core of morals is ""justice"" in western ethics. But ""compassion"" is the core of ethics in Buddhist ethics. Justice is based on a supposition that humans are separated individuals. Humans are confronted with each other in front of their interests. When the interest of the self and that of others are opposed, a fair principle of distribution is needed. Here justice comes to take place as a fair principle of distribution. Thus, in ethics of justice, nature is only an object of distribution for human beings in a fair way. Depending upon the doctrine of co-dependent arising Buddhism emphasizes ""non-duelity of self and others""(自他不二) saying that both ""you and I"" and ""humans and nature"" are one. Through this thought, the self is extended from ""I"" to ""others,"" and from ""humans"" to ""nature."" When ""the self"" embraces ""the others"" and ""nature"" due to this extension, the opposition between humans, and humans and nature disappear. This extension of the self is done through the right understanding(般若, wisdom) on the relationship between humans and nature, and is realized through compassio

일반논문 : 현공 윤주일과 호남불교

이중표 ( Joong Pyo Lee ) 전남대학교 호남학연구원 2010 호남문화연구 Vol.0 No.48

현공 윤주일은 개항기에 태어나, 일제강점기, 해방과 이에 따른 혼란한 정국, 그리고 한국전쟁 등, 우리 민족의 격변기를 살다간 선각자다. 그는 학창시절에 한용운과 백용성으로부터 불교를 수학하고, 이들의 민족주의와 불교개혁사상을 계승하여, 불법으로 도탄에 빠진 민족을 구원하기 위해 한 생을 바쳤다. 일제강점기에는 독립운동을 하면서 평양에서 교육사업을 통해 민중을 계몽했고, 해방 후에는 서울에서 승려와 신도를 지도하다가, 한국전쟁 중에 광주에 정착하여 여생을 호남불교를 위해 헌신했다. 현공이 남긴 저술이나 그의 행적으로 볼 때, 그는 당대의 불교계의 누구와 비교해도 손색이 없다. 그럼에도 불구하고 지금까지 그에 대한 관심과 연구가 부족했다. 최근 현공의 유고에 대한 정리와 사상에 대한 조명이 이루어진 것은, 때늦은 감이 있지만, 매우 다행스러운 일이다. 그러나 자료의 미비로 인하여 가장 중요한 그의 행장이 제대로 정리되지 못하였기에, 필자는 최근에 입수한 현공의 자필 이력서를 근간으로 그의 행장을 비교적 정확하게 정리하였다. 그리고 현공의 제자 대부분이 필자와 친분이 있기 때문에 현공이 호남불교에 끼친 영향도 사실과 다름없이 정리했다. Hyunkong Yun Jooil who studied Buddhism under Han Yongwoon(한용운) and Baik Yongseong(백용성), and inherited their nationalism and the Renewed Buddhism spent his whole life to saving the Korean people in despair by means of Buddhism. During the Japanese rule, while joining Anti-Japanese Movement, he devoted himself to enlightening the people by way of education. After the liberation from Japanese rule, he educated nuns and believers, and settled in Gwangju during the Korean War, and devoted his life to renewing the Honam Boddhism. Considering his books and career, he was definitely one of the highest Buddhist scholars. Nevertheless, there has not been enough interest and research paid on him. It is fortunate that his posthumous literature has been compilated, and his thinking reexamined. However, the literature on his personal history has not been fully compilated for a while. Thanks to his vita of his own writing recently found, his personal history was recorded fairly correctly. And since I have been close to most of Hyunkong`s disciples, I also could record Hyungkong`s influence on Honam Buddhism quite correctly.

대승불교의 생명관

이중표(Lee Joong-pyo) 불교학연구회 2003 불교학연구 Vol.6 No.-

  This paper aims at revealing the Mah?y?na Buddhist perspective on life by examining its thoughts of Buddha Nature(佛性).<BR>  Mah?y?na Buddhism understands life as the process of a creative living. According to it, life makes one’s own self and world through one’s own living. This Mah?y?na Buddhist perspective on life shares a common with the modern theory of Santiago that argues that the world always changes in accordance with the structure of an organism cognizing the world. The theory of Santiago arguing that nothing exists without relating to a cognitive process is not different from the Buddhist doctrine of dependent arising(緣起) saying that life and the world are co-dependently arising inseparably.<BR>  The Mah?y?na Buddhist perspective on life is based on the fact that the self and the world are co-dependently arising in the process of a creative living. Very this view gives the ethical ought to an altruistic living, an non-duel living of the self and others, a living not remaining only in one’s own happiness, and a compassionate living. This Mah?y?na Buddhist perspective on life is significant because it provides us with a clear answer on ‘a true living that we should pursue.’ And the fact of its sharing a common with the perspective on life of modern science shows that the Buddhist perspective on life can be a universal view of life beyond the boundary of a religion of Buddhism. Furthermore, this Buddhist view of life being able to end conflicts and strifes, to bring the harmony of humans and environment, and to realize the co-existence humans and the ecosystem can be a foundation of bioethics and environmental ethics for the future generation of humans.

『中論』의 八不과 綠起

이중표(Lee, Joong-pyo) 불교학연구회 2009 불교학연구 Vol.22 No.-

용수(龍樹; Nagarjuna)의 철학에 대한 불교학자들의 이해는 다양하다. 이러한 이해의 차이는 용수 사상의 일면을 기존의 서양철학적 관점에서 해석함으로써 비롯된 것이다. 그의 사상을 기존의 서양철학의 틀로 해석하는 것은 바람직하지 않다. 그의 사상은 붓다의 錄起說과 부합하고 있다. 따라서 근본불교의 錄起說을 떠나서 그의 철학을 논하는 것은 억측만을 낳을 뿐이다. 용수의 철학에 대한 기존의 이해는 八不에 큰 의미를 두었다. 『中論』의 八不은 붓다의 無記와 같이 실체론에 대한 비판의 의미가 있을 뿐, 구체적인 내용을 갖는 것은 아니다. 붓다가 無記로써 당시의 실체론 철학을 비판하고 錄起說을 주장했듯이, 용수는 『中論』에서 八不을 통해 붓다의 錄起를 실체론적으로 이해한 아비달마불교를 비판했을 뿐이다. 용수의 철학과 붓다의 철학은 본질적으로 차이가 없다. 따라서 용수는 자신의 철학을 수립하려 하지 않고, 붓다의 가르침을 바르게 이해할 수 있는 길을 열어 보이는데 주력했다. 『中論』에 부정적인 표현이 많은 것은 부정 그 자체가 용수의 철학이어서가 아니라, 왜곡된 이해를 바로잡기 위해서인 것이다. 錄起는 불교 특유의 인과율로서, 원인과 결과의 관계가 일방적이고 선형적인 기존의 인과율과는 달리 인과 관계를 상호적으로 본다. 붓다는 因果를 상호관계로 보는 錄起說로 모든 존재현상을 설명했다. 용수가 자신의 철학으로 삼고 있는 것은 이와 같은 붓다의 錄起說이다. 『中論』은 우리에게 용수의 철학을 보여주는 것이 아니라 錄起를 바르게 이해할 수 있는 正見을 제시하고 있다. There are many different interpretations for Nagarjuna's philosophy. Most modern Buddhist scholars interpret his philosophy from Western philosophical viewpoints. But his philosophy shares the common ground with Buddha's pratityasamutpada(錄起). Therefore, his philosophy has to be understood in terms of the pratityasamutpada. Many scholars regard the eight-negation(八不) as the heart of Nagarjuna's philosophy. The eight-negation of Nagarjuna, as well as Buddha's avyakrta(無記), is not a philosophy but a critical method. Nagarjuna only intends to criticize the substantiation of Abhidharma Buddhism in terms of the eight-negation in the Mulamadhyamakakarika. Nagarjuna did not intend to say his own philosophy in the Mulamadhyamaka-karika. He devoted himself to showing the right way to understand Buddha's philosophy. Buddha explains all existence by the pratityasamutpada. Nagarjuna takes this theory itself as his philosophy. What Nagarjuna shows in his Mulamadhyamakakarika, is not his philosophical system but the right viewpoint to understand the pratityasamutpada.

근본불교에서 "일체(一切; sabba)"의 의미

이중표 ( Joong Pyo Lee ) 사단법인 한국교수불자연합회 2012 한국교수불자연합학회지 Vol.18 No.1

근본불교에서 ``一切(sabba)``와 ``一切法(sabba-dhamma)``, 그리고 ``一切有(sabba-atthita)``는 각기 다른 의미를 갖는 개념이다. ``一切``는 모든 ``있음``의 근원으로서 十二入處를 의미한다. 그리고 ``有(atthita)``는 ``있음``의 실상에 무지한 중생들이 實有하는 존재를 지칭하는 개념으로서,붓다는 이 개념을``있음``을 지칭하는 데 사용하지 않는다.붓다는 우리가 명사로 표현하는 존재를 ``有(atthita)`` 대신에 ``法(dharma)``이라고 부르는데, ``法(dharma)``은 연기법이라고 하는 질서정연한 과정 속에 나타나는``있음``을 지칭하는 동사적 의미의 명사를 지칭하는 개념이다. 그런데 아비달마불교에서는``一切``를``一切法``과 동일시하고,``一切法``을 ``一切有``로 해석함으로써,붓다는 이 세상에 실제로 존재하는 모든 것,즉``一切有``를 인식함으로써 붓다가 되었다는 입장을 갖게 된다.그 결과 붓다의 깨달음의 내용을 緣起法이 아니라``一切有``로 보는 오류를 저지른다.이러한 오류는 근본불교의 철학체계를 본질적으로 파괴하여 변질시켰다. 근본불교의 철학체계는 연기설이다.근본불교철학은``十二入處``라는``一切``에서``一切法``이 연기하는 구조를 체계적으로 보여주고 있다. 그런데 아비달마불교에서 이러한 연기의 구조는 왜곡되고,연기 과정을 보여주는 중요한 개념들,즉 十二入處,十八界,五蘊은 일체의 實有하는 존재들의 세 가지 범주체계로 이해되었다.그리고 이러한 왜곡된 불교 이해는 현재까지 계속되고 있다. 十二入處는 內六入處와 外六入處로 구성되어있다. 내부에 존재하는 자아가 보고,듣는 인지활동을 한다고 생각하는 망념이 內六入處이고,외부에 존재하는 대상이 형태나 소리 등을 통해 인지된다고 생각하는 망념이 外六入處이며,이들을 十二入處라고 부르는 것이다.이와 같이 十二入處는 무지한 중생들이 일으킨 망념이며, 이러한 망념이 중생들의 괴로운 세계의 근원이 된다는 의미에서 붓다는 十二入處를``一切``라고 이야기했다. 이러한 망념의 상태에서 지각할 때, 외부의 대상을 분별하는 六識이 발생하며, 十二入處라는 망상 위에 이들 六識이 발생하여 나타난 의식구조가 十八界이다.그리고 十八界라는 의식구조에서 대상을 경험하는 것을``觸(phassa)``이라고 부르며, 그 경험을 통해 受, 想, 思등이 연기한다. 중생들이 자아라고 집착하고 있는 五蘊은 이와 같은 과정을 통해서 十二入處에서 연기한 것이다. 붓다는 중생들이 자아라고 집착하고 있는 五蘊이 연기하는 과정을 보여주기 위해서 十二入處와 十八界를 이야기한 것이다. 이와 같이``一切``와``一切法``,``一切有``의 의미를 명확히 구분할 때,붓다가 사용한 개념들의 의미가 분명해지고, 그 개념들에 의해 교시된 붓다의 철학,즉 연기설은 바르게 이해될 수 있다. In Early-Buddhism, sabba(一切), sabba-dhamma(一切法),andsabbaatthita( 一切有) bear different meanings respectively. Sabba(sk. sarba) as the origin of all ``beings`` means twelve-ayatanas(十二入處). While atthita(有) is the term for the people ignorant of truth to refer ``being``. Buddha does not use the term for referring beings. Buddha calls being in a noun-form dhamma(sk. dharma) instead of atthita, and the former refers ``beings`` presented in the orderly process of paticcasamuppada(緣起). And it is the term that refers a noun grammatically bearing a meaning in verb form. However, Abhidharma-Buddhism, by identifying sabba with sabba-dhamma, and rendering sabba-dharma as sabba-atthita, holds the view that Buddha became Buddha by recognizing sabba-atthita, that is, all that really is. As a result, they have committed a fallacy of regarding the content of Buddha`s enlightenment as sabba-atthita(一切有) instead of paticcasamuppada(緣起). This fallacy has radically destroyed and transformed the philosophical system of Fundamental-Buddhism. The philosophical system of Fundamental-Buddhism is paticcasamuppada. That is, it shows how sabba-dhamma(一切法) arises out of sabba(一切), which means twelve-ayatanas(十二入處) as the origin of all ``beings``. However, this structure of paticcasamuppada has been distorted, and therefore such essential notions as twelve-ayatanas(十二入處), eighteen-dhatus(十八界),five-khandhas(五蘊) which show the process of paticcasamuppada have been transformed into three categories of real beings. And this distorted interpretation of Buddhism still keeps going on. Twelve-ayatanas consists of six-ajjhattikayatanas(內六入處) and six-bahiraayatana(外六入處). The illusion that the self residing inside sees and hears is six-ajjhattikayatanas(內六入處), and the illusion that the objects residing outside are recognized by means of shape or sound is six-ajjhattikayatana(內六入處).Thus,twelve-ayatanas(十二入處)isthe illusions that ignorant people construct among themselves, and Buddha says that twelve-ayatanas(十二入處)are sabba(一切) in the sense that such illusions serve as the ground for constructing people`s world. When people perceive this world through such illusions there arise six-vinnanas(六識) which enable them to distinguish external objects. And the structure of consciousness in which six-vinnanas(六識) arise on the ground of the illusion of twelve-ayatanas(十二入處)iscalledeighteendhatus( 十八界). And experiencing the object within the structure of consciousness of eighteen-dhatus(十八界)iscalledphassa(觸), through which vedana(受), sanna(想), and sankhara(行) arise. Five-khandhas(五蘊) which people firmly regard as the self are the products of paticcasamuppada in such a way. Buddha is talking about twelve-ayatanas (十二入處)andeighteen-dhatus(十八界) in order to show how the illusion of the self as Five-khandhas(五蘊) which people stick to arise. Only when the meanings of sabba(一切), sabba-dhamma(一切法),and sabba-atthita(一切有) are clearly differentiated, does the meaning of Buddha`s terms become clear, and can Buddha`s philosophy presented by such terms, namely paticcasamuppada(緣起), be fairly understood.

21 세기와 아시아적 가치 현대 사조와 불교

이중표(Joong Pyo Lee) 서강대학교 동아연구소 2000 東亞 硏究 Vol.- No.38

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사용자 실험을 통한 메타버스에서의 정보전달 효용성 분석

강희영(Hee-Young Kang),이중호(Joong-Ho Lee),서보균(Bo-Gyun Seo),김어진(Eo-Jin Kim),김혜원(Hye-Won Kim),표현지(Hyun-Ji Pyo) 한국컴퓨터정보학회 2022 한국컴퓨터정보학회 학술발표논문집 Vol.30 No.2

주의력결핍 과잉행동장애 남아의 증상과 부모의 주의력결핍 과잉행동 증상 및 인격 양상과의 관련성

신승우(Woo-Seung Shin),최혜라(Hye-Ra Choi),김건우(Kynwoo Kim),이중선(Joong-Sun Lee),박수빈(Subin Park),홍진표(Jin Pyo Hong),유한익(Hanik K. Yoo) 대한소아청소년정신의학회 2009 소아청소년정신의학 Vol.20 No.1

Objectives : This study was conducted to investigate the association between the symptoms of boys with attention-deficit hyperactivity disorder (ADHD) and the attention-deficit hyperactivity symptoms, temperament and character patterns of their parents. Methods : Forty-five boys with ADHD and who met the DSM-IV criteria were evaluated by using the ADHD rating scale (ADHD-RS), and their parents completed the Korean Adult ADHD scale (K-AADHDS) and the Temperament and Character Inventory (TCI). Results : The parental K-AADHDS scores were not associated with the ADHD-RS total score and the subscale scores of their siblings. The most potent variable related to the ADHD-RS total score was the maternal self-directedness, and the second was the maternal persistence. The maternal self-directedness was the variable that was most correlated with the hyperactivity/impulsivity subscale scores of the ADHD-RS. Conclusion : The results suggest that the paternal ADHD symptoms may not be related to the ADHD symptoms of boys with ADHD. Higher maternal self-directedness and persistence may decrease overall the ADHD symptoms of these boys, and higher maternal self-directedness itself may predict lower hyperactivity/impulsivity symptoms of the boys with ADHD.