흔들의자의 양식 변천 연구(2) -쉐이커rocker, 위커 rocker, 플랫폼 rocker 양식을 중심으로-

임승택,정우양,Lim, Seung-Taeg,Chung, Woo-Yang 한국가구학회 2006 한국가구학회지 Vol.17 No.3

These series articles were written in order to understand rockers of today and to provide basic data of their designs and manufacture studying pattern changes in the West. In the first article of the series reports we already described the theoretical background of rockers and the Windsor and the Boston style among the American classic rockers from the eighteenth to the twentieth century. This article contained the characteristics of the styles of the Shaker rocker, the Wicker rocker, and the Platform rocker. The three periods associated with furnituremaking in the Shaker sect are; the Primitive Era, which lasted from 1790 to 1820; the Classical Era, from 1820 to 1860; and the Final Phase, from 1860 to 1935. The important skills the Shaker needed to make the Shaker rocker are woodturning joinery, seat braid weaving and steam bending for the slats. The Wicker rocker continues to be extremely popular furniture style as the wicker proved equally effective for translating the ornate vine-like motifs popular among Art Nouveau proponents. The Wicker rockers were developed for child's, gentleman's and lady's, and it represents the most diverse forms among the above mentioned styles. However the rocker skates were often clumsy and took up too much room, preventing the chair from being shoved close to the wall and out of the way. These problems were overcome by the Platform rocker. The most important innovation was the technical development of a stationary base, which allowed the chair to rock noiselessly, without skating along the floor. The Modernism of the modern furnitures in America and Europe were affected by the characteristics of the Shaker rocker, the Wicker rocker, and the Platform rocker.

흔들의자의 양식 변천 연구(1) - 흔들의자의 이론적 배경과 윈저 Rocker 및 보스톤 Rocker의 양식 -

임승택,정우양,Lim, Seung-Taeg,Chung, Woo-Yang 한국가구학회 2006 한국가구학회지 Vol.17 No.2

This study understands rockers of today and supplies basic data of design and manufacture studying pattern change of rockers arisen in West, there is the purpose. Also, this study is investigated by dividing theoretical background of rockers, 7 kinds of American traditional rockers and European rockers from 18th century to opening part of 20th century and contemporary rockers since 20th century. The theoretical background and the style of 2 rockers (Windsor rocker, Boston rocker) were investigated to study the stylistic changes of rockers. Originally a rocker was invented by a European farmer around 1700. It developed to a household which equip practicality and comfortablness in the United States than Europe. Early rockers in a primal form appeared in the 1740s in the United States. American early rockers connected skate to established chair bridge. Rockers are deep connection with family's emotion. Rockers can provide playing functions for children and medically treating functions for adults. Windsor Rockers developed by attaching skate is mammy bench and according to shape of back form bow or hoop-back rocker, birdcage rocker, comb-back rocker. Windsor Rockers formed peculiar American tradition of craftsman furniture through structure that have a unique back of a chair and round seat. Boston Rockers were the first chairs made by mass production method. They show a particular shape with S-curve style seat and rectangular crest at the upper part of the back. Often Crests were decorated by stenciled pattern with curled leaves such as rosettes and scrolled designs.

무변압기형 인버터를 사용한 비접지 태양광시스템에서의 GPT 영향 분석 연구

임승택(Seung-Taek Lim),임용배(Young-Bae Lim),김동우(Dong-Woo Kim),이기연(Ki-Yeon Lee),채동주(Dong-Ju Chae),문재현(Jae-Hyeon Moon),임대식(Dae-Sik Lim) 대한전기학회 2020 대한전기학회 학술대회 논문집 Vol.2020 No.7

직류 혼합 전원에서의 AC용 누전차단기 동작 특성 검토

임승택(Seung-Taek Lim),채동주(Dong-Ju Chae),오찬혁(Chan-Hyeok Oh),이기연(Ki-Yeon Lee) 대한전기학회 2023 대한전기학회 학술대회 논문집 Vol.2023 No.4-1

상좌부의 마음전개(路心, vīthicitta) 이론에 대한 고찰 - 5가지 감각의 문(五門)을 중심으로 -

임승택(Lim Seung-Taek) 보조사상연구원 2003 보조사상 Vol.20 No.-

This paper aims to illuminate the cognitive process(vīthicitta) in Abhidhammatthasangaha which is the main primer for the study of abhidhamma used throughout the Theravada Buddhist. This text consists of nine chapters, of which I concentrate my effort on the first chapter and the fourth chapter. Chapter I is the Compendium of consciousness(citta), which defines and classifies consciousness into the 89 or 121 types. Chapter IV explores the nature of the cognitive process. I think that these two chapters are related with each other. So the cognitive process theory of chapter IV should be understood in reference to classification of the 89 or 121 types of consciousness in chapter I. The theory of cognitive process is the research about the occurrence of the consciousness. And the classification of the 89 or 121 types of consciousness results from arranging consciousness in spatial order(āvacara). But the classification of 89 or 121 types of consciousness can be explained from the cognitive point of view, and it makes little difference in an opposite case. Therefore we can say these two theories of consciousness have the systematic relationship. In the past, the theory of 89 or 121 types of classification of consciousness has already been arranged in Dhammasangani and some other texts (approximately B.C. 1). But the theory of cognitive process theory hasn't accomplished until Abhidhammatthasangaha (A.D. 11). Therefore it is only in Abhidhammatthasangaha that we can ascertain the relationship of these two theories of consciousness. As a result, it is possible that the classification of Dhammasangani in itself has already forecasted the theory of cognitive process appeared in Abhidhammatthasangaha. This is why I have compared these two theories in detail to demonstrate this point. In this study, I have come to a conclusion that these two have been in complementary cooperative relationship for the correct understanding with each other.

저압직류 전기설비의 안전진단 가이드라인 개발 현황

임승택(Seung-Taek Lim),이기연(Ki-Yeon Lee),채동주(Dong-Ju Chae),오찬혁(Chan-Hyeok Oh) 대한전기학회 2022 대한전기학회 학술대회 논문집 Vol.2022 No.10

니까야와 구사론에 나타나는 사념처(四念處)의 비교

임승택(Lim, Seung-Taek) 보조사상연구원 2013 보조사상 Vol.40 No.-

본고는 니까야와 구사론에 나타나는 사념처를 분석ㆍ비교한다. 니까야에서는 지식념과 부정관을 사념처의 세부 항목으로 분류한다. 또한 사념처의 와중에 사마타와 위빠사나가 동시적으로 행해질 수 있는 가능성을 드러낸다. 그러나 구사론에서는 지식념과 부정관을 사념처가 아닌 사마타 실천법으로 간주한다. 또한 사념처 자체에 대해서는 위빠사나 일변도의 수행으로 규정한다. 사념처에 관한 두 문헌의 차이는 수행의 위계 문제에서 더욱 두드러진다. 대념처경 등의 니까야 문헌에는 사념처를 통해 아라한이라는 궁극의 경지에 도달할 수 있다는 내용이 나타난다. 그러나 구사론은 수행의 위계에 대해서는 세부적으로 구분하지만 정작 궁극의 경지에 관해서는 직접적인 언급을 삼간다. 따라서 니까야의 사념처와 구사론의 그것은 확연한 차이를 보인다고 할 수 있다. 본고는 이러한 차이가 니까야 내부에 존재하는 이질적인 사념처관련 경전들에서부터 시작되었다고 본다. 특히 대념처경의 사념처는 니까야 도처에 산발적으로 묘사되는 잡다한 부류의 실천 유형을 총괄하는 성격을 띤다. 구사론의 사념처는 이러한 분위기가 아비달마 시대에도 그대로 이어지는 가운데 구체화된 것으로 보인다. 구사론에 나타나는 사념처의 변용은 아비달마라는 시대적 과제를 반영하면서 전래의 가르침을 재해석해 낸 결과라고 할 수 있다. This paper compares two classes of cattāro-satipaṭṭhānā(四念處), the four foundations of mindfulness, which separately appear in Nikāyas and Abhidharmakośabhāṣya. In Nikāyas, Ānāpānasati(持息念) and asubha-bhāvanā(不淨觀) are classified as the details of cattāro-satipaṭṭhānā. But Abhidharmakośabhāṣya considers both of them as Samatha(止) which is the opposite practice of cattāro-satipaṭṭhānā called vipassanā in Buddhist tradition. This means that cattāro-satipaṭṭhānā of Abhidharmakośabhāṣya are one-sided practices which exclude ānāpānasati and asubha-bhāvanā. At this point, Nikāyas and Abhidharmakośabhāṣya take different positions. The differences of opinions on cattāro-satipaṭṭhānā between Nikāyas and Abhidharmakośabhāṣya become even more striking in the theories of the states that one could arrive at with the practices of cattāro-satipaṭṭhānā. Nikāyas say that we could reach the ultimate state of arhat(阿羅漢) with cattāro-satipaṭṭhānā. But Abhidharmakośabhāṣya refrains from those kinds of comments on this issue in spite of the detailed descriptions about the states that one could arrive at with the practices of cattāro-satipaṭṭhānā. In this way, the cattāro-satipaṭṭhānā which appeared in Nikāyas and Abhidharmakośabhāṣya look completely different. But I believe that both of them have common purposes to inherit the teachings of Buddha from their own points of view. In this regard, I would like to say that cattāro-satipaṭṭhānā of Nikāyas could be regarded as the origins of cattāro-satipaṭṭhānā of Abhidharmakośabhāṣya. It is because the former were compiled earlier in time than the latter. I think that the transformations which we can find in Abhidharmakośabhāṣya are the results of re-interpretation reflecting the new period called Abhidharma.

IT접지 저압직류배전 수용가에서의 인체감전 영향 및 접지 임피던스 선정에 관한 연구

임승택(Seung-Taek Lim),이기연(Ki-Yeon Lee),김동우(Dong-Woo Kim),채동주(Dong-Ju Chae),임대식(Dae-Sik Lim),문재현(Jae-Hyeon Moon) 대한전기학회 2021 전기학회논문지 Vol.70 No.2

All over the world, renewable energy had been gotten attention because of the clean energy, low-cost. and so on. The solar generation and energy storage system(ESS) which are based on the DC power system have different characteristics from the general AC system and are close to the end-user of the electric. For these reasons and other positive aspects, the low voltage direct current(LVDC) system, had been studied. The LVDC system has a more complex configuration since the power sources and ground types in IEC 60364. One of them, IT system has the earthing impedance at source and it is more safe than other ground types in aspect fault current passing the human body. So, it has been expected to be used in end-user system. Until now, most of the studies about the LVDC system was related to the power distribution system like load unbalance, fault analysis, efficiency, and so on. However, the standards about the earthing impedance at the power source for electrical safety did not exist. So, in this paper, the selection of the earthing impedance in IT LVDC system has been studied in an aspect of human electrical safety. For the research, the simulation was performed based on IEC 60364 and IEC 60479 through the Matlab/Simulink and test experiments were conducted. Through the research, it was confirmed the electrical safety according to the source types, voltage level and earthing impedances. Also, it was analyzed the selection of earthing impedance value for the less human effect when the electrical shock occurred.

『바가바드기따』의 유신론적 업(karma) 해석에 대한 고찰

임승택(Lim, Seung-taek) 대한철학회 2009 哲學硏究 Vol.109 No.-

인도인의 철학적 여정에서 『바가바드기따』가 출현하기 이전의 업 관념은 대체로 무신론적 입장들과 친화적이었다. 예컨대 자이나교와 초기불교에서는 신의 존재를 요청하지 않고서 삶과 죽음의 문제를 해명해 들어갔다. 거기에는 인간 자신의 주체적․자존적 능력에 대한 확신을 전제로 하는 업 관념이 자리하고 있었다. 그런데 그러한 사문 종교들의 실천적 경향은 한결같이 출세간적이었으며, 그러한 이유에서 일상적인 범부 중생의 삶을 포용하지 못하는 취약점을 안고 있었다. 바로 거기에 대응하여 등장한 『바가바드기따』에서는 유신론적 입장을 토대로 대중적인 구원의 메시지를 펼쳤다. 즉 스스로의 노력보다는 신에 대한 믿음과 은총을 통해 업의 굴레를 벗어날 수 있다는 점을 강조하였다. 사상사적 맥락에서, 이것은 신의 은총을 업의 문제에 적용한 최초의 구체적 사례가 된다는 점에서 중요한 의미를 지닌다. 그러나 『바가바드기따』는 모든 행위의 근거를 신으로부터 찾는 과정에서 계급이나 신분의 차별마저 용인하는 치명적인 과오를 범한다. 또한 바로 그러한 이유에서 일반 민중들의 삶의 전면적으로 수용하지 못하는 한계를 노출한다. 결국 이 문헌은 특정 계급에 의한 지배 질서를 강화하기 위한 수단으로 기능했다는 비난의 표적이 되기에 이르렀다. 이상과 같은 내용들을 중심으로, 본고는 『바가바드기따』에 나타나는 유신론적 업 해석의 긍정적․부정적 측면들에 대해 고찰해 보았다. The early interpretations about karma in the history of Indian philosophy showed the tendencies to be familiar with the atheism. But as time went by, many schools have transferred to the theistic standpoints. Especially Bhagavadgīta was the driving force in these changes. This text has given a great number of Indian the hopeful message that all human can get the salvation from the redemption of karma by the grace of God. I think this is the reason why Bhagavadgīta was so widely supported by the general public. And it also can be said that Bhagavadgīta hasgot the important academic achievements in which the theory of karma is associated with the tenet of God. But regretfully, it is true that Bhagavadgīta has defended the caste system (cāturvarṇya) which has become the target of criticism, and has regarded as the obstacle to the social development in India. Centering around these topics, I have tried to shed light on the idea of karma in Bhagavadgīta.

돈오점수(頓悟漸修)와 초기불교의 수행

임승택 ( Seung Taek Lim ) 인도철학회 2011 印度哲學 Vol.0 No.31

지눌의 돈오는 해오로서 이지적인 성격을 지닌다. 그러나 그것은 단순히 문자적 이해에서 그치지 않으며 본성에 대한 깨달음 자체를 의미한다. 그러한 돈오란 사실상 증오와 동일한 내용이라고 할 수 있지만 개인적인 성향과 습기가 남아있는 한에서 증오와 구분될 뿐이다. 지눌에게서 돈오와 점수는 논리적으로는 선후의 관계에 놓이지만 시간적으로는 동시적 관계라고 할 수 있다. 돈오 이후에 별개의 점수를 닦는 것이 아니라, 돈오 자체로써 곧바로 새로운 차원의 닦음이 시작되기 때문이다. 본고의 논지는 바른 견해 혹은 바른 깨달음이 전제될 때 비로소 참된 닦음이 가능하다는 것이다. 본고는 이것의 전형을 지눌의 돈오점수에서 찾았고, 또한 초기불교의 팔정도와 사성제 등에도 이것이 나타난다는 사실을 조명하였다. 이러한 연구는 한국불교와 초기불교 수행론사이의 소통에 기여하는 측면이 있을 것이며, 또한 각자의 교리에 대한 이해를 심화하는 데에서도 나름의 역할을 할 수 있을 것이다. The present article is a study in which Early Buddhist practice is compared with Chinul`s(知訥, 1158-1210) sudden enlightenment gradual cultivation(頓悟漸修). The representative thoughts of Chinul`s practice system can be compressed into the system of three way(三門) and sudden enlightenment gradual cultivation. The former was the subject of my previous article, Chinul`s Practice System from a Perspective of Vipassana Meditation. And I am focusing on the latter in the pr esent article. I understand the teaching of sudden enlighten-m ent gradual cultivation as a message that we should realize e nlightenment or wisdom first, and then gradually practice t he cultivation of mind corresponding with that enlightenment or wisdom. I find out this idea is rooted in the Early Buddhism. Atthangika-magga of Early Buddhism teach us that right wisdom or enlightenment should precede all the other elements of atthangika-magga. And I came to understand that the teaching of cattari-ariyasaccani also had a similar pattern to atthangika-magga. The first element of cattari-ariyasaccani, dukkha -ariyasacca means to realize the painful realities of life. The o ther elements of cattari-ariyasaccani follow this realiza-tion. Especially, the last element of cattari-ariyasaccani, dukkhaniro dhagaminiya-patipada means to practice the gradual cultivation of mind on the basis of the previous elements of cattari-ariyasaccani. I think these teachings of Early Buddhism are closely connected with the thought of Chinul`s sudden enlightenment gradual cultivation. I expect the present article will contribute to our understanding of the similarities and the interactions between Early Buddhism and the traditional Korean Buddhism.