곡선형 형상적응형 냉각채널을 갖는 금형 코어 제작을 위한 DMT 공정개발

한지수(Ji Su Han),유만준(Man Jun Yu),이민규(Min Gyu Lee),이윤선(Yoon Sun Lee),김우성(Woo-Sung Kim),이호진(Ho Jin Lee),김다혜(Da Hye Kim),성지현(Ji Hyun Sung),차경제(Kyoung Je Cha) 한국기계가공학회 2019 한국기계가공학회지 Vol.18 No.11

The cooling rate and the uniformity of mold temperature, in the injection molding process, possess great influences on the productivity and quality of replications. The conformal cooling channel, which is of a uniform spacing from the mold cavity by the metal additive manufacturing process, receives much attention recently. The purpose of this study is to develop a mold core with a curved conformal cooling channel for a pottery-shaped thick-wall cosmetic container through the hybrid method of direct metal tooling (DMT) process. In this study, we design a mold core that contains the curved cooling channel for the container. A method that divides the cavity is proposed and the DMT process is carried out to form the curved cooling channel. The test mold core, with the curved conformal cooling channel, has been fabricated by the proposed method to confirm the feasibility of the design concept. We show that no leakage is observed for the additive manufactured test mold core, and its physical properties demonstrate that it can be sufficiently used as the injection mold core.

일본 전통건축과 근대건축의 접점

한지만(Han, Ji-Man) 대한건축학회 2022 建築 Vol.66 No.6

중국 당대 선종사원 성립에 관한 문헌 연구

한지만(Han, Ji-Man) 대한건축학회 2015 대한건축학회논문집 Vol.31 No.11

In existing studies, the independence of Zen Buddhism temple in 9th century, the late period of Tang dynasty, has been known as the great achievement of Zen priest Pai-chang Huai-hai(百丈懷海), who established the asceticism standards of ching-kuei(淸規). The purpose of this study is to clarify the social background and trend of Zen Buddhism in 9th century, the elements of Zen Buddhism temple, and the characteristic of them, by the method of historical literature analysis. In addition, it was traced that, the changing process of asceticism space in Buddhism temple in the previous stage of Zen Buddhism independence, and historical revaluation of Pai-chang Huai-hai was attempted.

회암사지 일(日)자형 건물지에 관한 연구

한지만,Han, Ji-Man 한국건축역사학회 2010 건축역사연구 Vol.19 No.2

In this study, I investigated the function and the setting characteristics of 日type plan building ruins in the Hoe-amsa monastery site, that's renovated by Zen priest Na-ong(1320-76) in the later Goryeo Dynasty(918-1392), through the comparative research between China, Japan, and Goryeo in that time. The ruins of 日type plan building, located in the east side of Buddha hall ruins, is the ruins of Jungryo(衆寮). It was called as Jeondanrim, and the name can be seen from the record(天寶山檜巖寺修造記) of Yi-saek(李穡, 1328-96). It's name and the composition of plan is very similar to the Jungryo of Chinese and Japanese Zen monastery in 13th-14th century. And from it, we can see that, the priest Na-ong tried to introduce institution of Chinese Zen monastery, which he experienced during the time of study in China. But, the location of Jungryo in Hoe-amsa monastery is deferent from the Zen monastery of China and Japan, and it can be said as the setting characteristics of Hoe-amsa monastery in Goryeo Dynasty.

나말려초 구산선문 가람구성의 의미

한지만(Han, Ji-Man) 대한건축학회 2016 대한건축학회논문집 Vol.32 No.6

The purpose of this study is to clarify the meaning on architectural history of nine Zen school’s building composition, which established from late Silla to early Goryeo era of 9th century in Korea, through a comparative study with early Chinese Zen Buddhist temple. The building composition in central area of early Chinese Zen Buddhist temples established in early 9th century, was basically not much different from that of the existing temples. Such building composition form of early Chinese Zen Buddhist temples was introduced to the Silla by Zen priest, and influenced on nine Zen school’s building composition which established by them. Therefore the sites of nine Zen school temples remaining in Korea, can be said to have an important meaning in the history of East Asian Buddhism architecture, Since the influence of early Chinese Zen temple is inherent in it.

전통건축의 障子에 관한 연구

한지만(Han, Ji-Man),이정미(Lee, Jeong-Mee) 대한건축학회 2014 대한건축학회논문집 Vol.30 No.6

The Jangji (障子) of Korean traditional architecture, had been known as sliding window which was installed on the inside of hinged window, or known as sliding door which devide rooms. In the Yeong-geon eugye(營建儀軌), the royal construction reports of Joseon(朝鮮) dynasty, the J angji is classified as windows and doors. But, in the Sahengrok(使行錄), the record of Joseon envoys who were sent to Japan in 1600s, it is often seen that they did not understand the Syoji(障子) of Japanese architecture as a type of windows and doors which they had seen in Joseon. They understand the Akarisyoji(明障子) which were widely used in Japanese, as those were opened and closed by unique method of sliding, even they recorded as ‘windows and doors were not installed’. In this study, the existing study on the Jangji those has been conducted by analysing the Yeong-geon eugye , were critically examined. And the development process of Jangji , it was used as flexible partition of interior space, was researched by analysing the contents related to Jangji, which were recorded on The Chronicles of the Three States (三國史記), The Heritage of the Three States(三國遺事) and the historical records of Goryo and Joseon dynasty. As the result of research, it could be ascertained that, when the sliding door was introduced to the interior space of Korean traditional architecture. And this study is expected to be used as a reference for understanding the form of house architecture before early Joseon period, intact house architecture artifacts are not remained during that time.

회암사의 연혁과 정청.방장지에 관한 복원적 연구

한지만,이상해,Han, Ji-Man,Lee, Sang-Hae 한국건축역사학회 2008 건축역사연구 Vol.17 No.6

Hoe-amsa temple was renewed by Zen priest Na-ong(1320-76) in the later Goryeo dynasty(918-1392), and he introduced the institution of Zen Buddhism temple of Yuan dynasty(1271-1368) in China. And in 13-14 century, many Zen Buddhism temple were built in east Asia, like China, Japan, Korea and so on. Hoe-amsa temple became to be ruined in the middle years of Joseon dynasty(1392-1910), and the ruin was excavated recently. The purpose of this study is to make a searching examination the history of Hoe-amsa temple by analyzing the historic records and excavation relics, and to clarify the function of Jeongcheong, east Bang-jang and west Bang-jang of Hoe-amsa temple, by comparative analysis with Bang-jang architecture of Zen Buddhism temple of Yuan dynasty. As the result of this study it can be said like follow. Hoe-amsa temple maintained the form made by priest Na-ong in spite of several times of repair in Joseon dynasty, and it was reflected in excavation relics of now. The Jeongcheon of Hoe-amsa temple was the space called Chimdang where the chief priest performed lectures and ceremony, the west Bang-jang was the living space of chief priest, and the east Bang-jang was lodging for honored guest. The architecture composed by Jeongcheong, east Bang-jang and west Bang-jang was the adaptation of institution of Bang-jang architecture of Zen Buddhism temple in Yuan dynasty, on the base of general architecture form of Goryeo dynasty.

진표계 법상종 사원의 가람 구성에 관한 연구

한지만,Han, Ji-Man 한국건축역사학회 2021 건축역사연구 Vol.30 No.4

In the study of Buddhist architecture before the Goryeo Dynasty, the analysis of sectarian viewpoints is one of the effective means. In the study of Buddhist architecture before the Goryeo Dynasty, analyzing from the point of view of a Buddhism sect is one of the effective means. Until now, compared to the importance of the Beopsang school before the Goryeo period in the field of research on the history of Buddhist architecture, research on its temples was the least compared to those of other denominations. In this study, as one of the studies on Beopsang school temples, Geumsansa(金山寺), Beopjusa(法住寺), and Donghwasa(桐華寺), which were built as the Jinpyo's Beopsang school temple in the late 8th century and maintained until the Goryeo Dynasty, were targeted. And I tried a rudimentary analysis on the building composition of those temples from the viewpoint of the beliefs and teachings of Beopsang school. This study is meaningful in that it is the first attempted study in the field of architectural history on the Buddhist temple of the Beopsang school, which led non-Zen sects of Buddhism along with the Hwaeom school until the Goryeo Dynasty.

조선 후기 선종사원 완주 송광사 가람구성의 의미

한지만(Han Ji man) 보조사상연구원 2017 보조사상 Vol.47 No.-

임진왜란 후 17세기 전반에 창건된 완주 송광사는 조선시대 전기 이래로 일관되어 온 억불정책 아래에서 새로운 터에 대규모로 창건된 사찰이라는 점에서 불교사뿐만 아니라 사원 건축사의 측면에서도 주목되는 사찰이다. 그러나 송광사는 조선시대 가람의 극히 일부분만 현존하고, 창건 당시 가람구성의 전모를 파악할 수 있는 자료가 거의 없어 사원 건축사 분야에서 본격적으로 다뤄지지 못한 것이 사실이다. 본 논문에서는 먼저 송광사의 창건 당시 가람구성의 면모를 알 수 있는 『松廣寺法堂初創上層化主德林』을 중심으로 여타자료의 분석을 더해, 송광사의 창건 배경과 규모 및 가람구성정황을 파악했다. 그리고 17세기 창건 송광사의 가람구성이 조선 후기 사원 건축사에서 갖는 의미를 찾아보았다. 이들 자료에 의하면 창건 송광사는 대웅전을 포함한 8동의 불보살전을 비롯해 총 32동의 전각과 18개의 부속 암자를 거느린 대규모 가람이었다. 송광사는 선종사원을 표방하며 창건되었으나, 실제로 완성된 가람은 다수의 불전과 보살전을 갖는 전형적인 조선 후기 통불교 사원의 면모를 가졌다. 이것은 조선 후기 사원의 통불교 가람화가, 전란으로 폐허된 가람의 복구 결과물이 아니라, 조선 후기 사원 건축의 새로운 변화상이었고, 17세기 창건 송광사의 가람은 그 변화의 초기적 형태를 갖는다는 것을 의미한다. 아울러 가람배치 상에서 기존 연구에서는 17세기까지 불전전방에 단층의 正門이 있고, 다시 그 전면에 중층의 종루가 배치되다가, 18세기에 들어와 정문이 사라지고 그 자리에 樓가 배치된다고 했는데, 17세기 창건 송광사에는 불전 전면에 중층 누각 형태의 정문이 배치되어 있었던 것이 확인되었다. 이것 역시 송광사가 조선 후기 사원의 가람배치 변화의 효시가 된다는 것을 의미한다. Wanju Songgwangsa Temple(完州 松廣寺), which founded in the first half of the 17th century after the Japanese invasion of 1592, is a temple attracted attention not only in Buddhist history but also in the aspect of temple architecture, since it is a Buddhist temple built on a large scale in a new place under the anti-Buddhist policy which has been consistent since the Joseon Dynasty. However, it is true that Songgwangsa Temple is not fully studied in earnest in the temple architects field, since there are little historical records available to know the state of the building composition of founded temple. In this study, first of all, the background of the founding of Songgwangsa Temple, the scale of the temple and the state of the building composition was examined, by the analysis of Songgwangsa beopdang sangcheung hwaju deokrim(松廣寺法堂初創上層化主德林) and other historical records. And it was attempted to find the meaning of the building composition of the Songgwangsa Temple founded in the 17th century. According to those historical records, Songgwangsa Temple was a large scale temple with a total of 32 buildings, which includes 8 Buddha and Bodhisattva halls, and 20 attached hermitages. Songgwangsa Temple was built in honor of the Zen Buddhist temple, but the completed temple was a typical uni-Buddhism temple in the late Joseon period, which had numerous Buddha and Bodhisattva halls. This means that, the conversion to the uni-Buddhism temple in the period of late Joseon dynasty was not the result of recovering the ruined temples due to the war of Japanese invasion, but the new change of the temple architecture in the late Joseon Dynasty, and the Songgwang, founded in the 17th century, has an initial form of the change. In addition, in the previous research on the building arrangement, it was said that until the 17th century, a gate called Jeongmun(正門) was located in front of the main Buddha hall, and the bell tower was arranged in front of the Jeongmun, but in the 18th century the Jeongmun was disappeared and a two-storied pavilion was placed. By the way, it was confirmed that Songgwangsa Temple, which was founded in the 17th century, had a Jeongmun with the form of two-storied pavilion on the front of the main Buddha hall. This also means that Songgwangsa Temple was the beginning of the change of the building arrangement of the Buddhist temple in the late Joseon Dynasty.

회암사지 고원 영역의 전각 배치에 대하여

한지만(Han, Ji-Man) 대한건축학회 2014 대한건축학회논문집 Vol.30 No.7

The purpose of this study is to clarify the building layout of Gowon(庫院) area in Hoeamsa Buddhist temple which rebuilded by Zen priest Naong(懶翁) in the late time of Goryo dynasty, by comparison analysis of excavated ruins, Cheonbosan-hoeamsa-sujogi(天寶山檜巖寺修造記), and Zen Buddhism temple of China and Japan in 13-14 century. The Gowon was the core facility to conduct the management of Zen Buddhism temple. The Gowon area of Hoeamsa site is located on the east side of 3, 4 sectors, which are in the south direction of main Buddha hall. The elements of Gowon of Hoeamsa in late time of Goryo are kitchen, dormitory for Jisa(知事), Witajeon(韋陀殿), attached storage, and so on. These elements are very similar to the Zen Buddhism temple of China and Japan. It means the influence of Chinese Zen Buddhism temple introduced by Naong. But from the view point of the location in the temple, the Gowon of Hoeamsa was different from that of China, which was located on the east side of the main Buddha hall, and made symmetry with Seungdand(僧堂) on the west side of the Buddha hall. And some misdescription was found from the Cheonbosan-hoeamsa-sujogi on the name, bay composition and location of some buildings.