실측과 CFD을 통한 해인사 경내 및 판전에 대한 기류분포 특성의 조사

임종연(Lim Jong-Yeonn),송두삼(Song Doo-Sam),이상해(Lee Sang-Hae) 한국건축친환경설비학회 2007 한국건축친환경설비학회 논문집 Vol.1 No.3

Hae-In temple is located in Gaya Mountains, Hapcheon-gun, Korea and a thousand years old monastery. Tripitaka Koreana has been preserved during 750 years as good condition in Hae-In temple. The preservation technology is summarized as the passive design methods harmonized with the nature perfectly. Haein temple have dealt with a flow fields in the storage hall. In this study, an indoor and outdoor flow fields in the precincts of Haein temple were analysed with field measurement and numerical simulation. On the basis of the field measurement results, the restoration cases such as rearrangement of Tripitaka Koreana and relocation of the rear fence of Biro-Jean were analyzed with CFD.

疎外槪念으로서의 文明의 定礎에 關한 序說的 硏究 : Herbert Marcuse의 Eros and Civilization을 中心으로

李海斗 대구대학교 (한사대학) 사회복지연구소 1975 社會福祉硏究 Vol.4 No.-

疎外理論으로서의 人間의 欲求의 定礎에 關한 考察

이해두 한국사회사업대학 1975 대학논문집 Vol.5 No.-

테크노크라시에 關한 序說的 硏究 : 槪念定立을 위한 모델의 設定을 中心으로

이해두 한국사회사업대학 산업복지연구소 1981 産業福祉 Vol.4 No.-

This study is to discuss the interaction between modern society and technology, concentraiting in particular on the forces which control this interaction. The application of scientific knowledge through technology has been seen by most modern societies as fundamental to the advance of civilization, and to the well-being of the members of the society. It has often been suggested that we are faced weth a new technological and scientific priesthood of experts i. e. technocrats, who, by virtue of their specialized knowledge, control the direction and advance of technology, and of society generally. Science and technology are by their nature complex disciplines with a relatively closed membership. The language and methodology is specialist and the preserve of an educated élite of experts. According to J.K. Galbraith, whereas ownership of and control over land was crucial for power in the feudal era, and ownership of and control over capital was crucial for power in early days of capitalism, nowadays the crucial resource is knowledge or information, for this is the factor of production ‘that is the hardest to obtain or hardest to replace.’ In its early days, the ideology of ‘technocracy’ was dominated by religious fervour. The ‘religion’ was that of ‘positivism’ of Auguste Comte. But the ideology implicit in positivism, or at least certain eliments of it, has played a crucial role in the subsequent development of the concept of ‘technocracy.’ Crucial aspects of this ideology are: 1. A belief that all laws of science embody an absolute truth, and that all processes, social, natural, physical, are reducible to laws of science. In the face of this concepts like ‘free will’ and ‘choice’ become meaningless. 2. An emphasis on the diminishing importance of political as compared to technical and scientific processes and a consequent tendency to concentrate on ‘means’ or technique to the exclusion of ‘ends’ or ‘goals’. (This is frequently referred to as the ‘end of ideology’ thesis) 3. A belief, following from point 2 above, in the need for control by a select group of ‘benevolent’ or ‘liberal’ experts or technocrats who understand the laws of science. 4. A belief that all scientific or technical progress is for the good of all mankind that ‘progress’ is in fact synonymous with ‘improvement’. Certain aspects of this ideology are frequently referred to a scientism. Scientism has been called ‘the transformation of positivism into a social philosophy, the basis on which man explains and interprets the nature of society. For the sake of ‘conceptualization’ of technocracy, we present four discrete and differentiated models of it, althongh there are in reality many other possible interpretations of the word which fall between or overlap these models. The writes label these models for convenience of identification: a. ‘Benevolent technocracy’ model; The Saint-Simonian model of benevolent technocracy promoting the interests of all sectors of the community. b. ‘Self-interested élite’ model; A class model of technocracy dominated by the interests of an élite of technocrats. c. ‘Servents of power’ model; A class model of technocracy dominated by the interests of an elite of capitalists. d. ‘Autonomous technology’ model; The ‘uncontrolled’ model of malevolent technology, dominated by autonomous technological momentum. To recapitulate, it would seem, generally, that although technicians and experts exert considerable power and influence within their own sphere of competence through the techniques they employ, the majority of them are not however in positions that enable them to control overall policy decisions, or the ‘ends’ to which these ‘means’ are directed. For some technicians, indeed, it is part of their ‘professional ethic’ that are concerned with ‘means’ rather than ‘ends’; they present their techniques as neutral tools at the service of the policy-maker, who can decide to what ends they should be directed. For other technicians, a belief that science and technique will necessarily preoccupation with ‘means’ on the assumption that the ‘ends’ will look after themselves. Finally, We would emphasize that human beings do have power to control technology, but that this power is not at present evenly distributed between individuals and groups in society. We would rather emphasize the point that within any type of society ‘technocratic power usually results in bolstering up the existing socioeconomic system whatever this may be’.

Walsh 함수 발생기의 구성과 정·여현파 합성에 관한 연구

안두수,이해기,이명규 成均館大學校 科學技術硏究所 1987 論文集 Vol.38 No.2

This paper describes the design of sequency ordered Walsh function generator and the application of Walsh function to sine-cosine wave synthesis. Any waves may be expanded as a finite Walsh series. And the result is a stepped approximation to the waves that has minimum mean-square error. The synthesis of stepped sine-cosine waves is esily implemented by using the Walsh function generator, converter and summing amplifier.

産業社會에 있어서 技術이 차지하는 性格에 관한 硏究

이해두 한국사회사업대학 산업복지연구소 1978 産業福祉 Vol.2 No.-

It has come to be realized in recent years that it is characteristic of science and technology continually to be creating new problems and new types of problem in modern societies. science and science-based technology have become more basic to the production processes of industrial societies. The progressive ‘rationality’ of mrodern society is linked to the institutionalization of scientific and technical development. It is because ‘technological society’ is represented as the future of ‘industrial society’ that it seems right as a preliminary to summarize some of thought behind ‘industrial society’, itself a hypothetical construct. The approach adopted here is to begin with a brief examination of the idea of ‘technological society, and to move on from there to discuss the nature and the characteristic features of technology in modern societies. Technology is a word used by non-technologist to describe what the other people are about. Technology is an impression rather than a definition. The more one examines the impression the more difficult becomes a definition. Philosophy is the creation of understand. Art is the creation of response. Science is the generation of knowledge. Technology is the use of knowledge. The most satisfactory definition of technology is probably this ‘use of knowledge’. Technology is the process of producing something useful through the application of knowledge. Technology is the effective use of knowledge. As such it is coming to play a bigger and bigger part in the running of society. Technology means the systematic application of scientific or other organized knowledge to practical tasks. technology is the real metaphysics of the twentieth century. the irreversible collectivist tendencies of technology, whether it calls itself democratic or authoritarian, were already apparent. In The Technological Society, Jacques Ellul formulates a comprehensive and forceful social philosophy of our technical civilization. Ours is progressively technical civilization: by this Ellul means that the everexpanding and irreversible rule of technique is extended to all domains of life. It is a civilization committed to the quest for continually improved means to carelessly examined ends. Indeed, technique transforms ends into means. What was once prized in its own right now becomes worthwhile only if it helps achieve something else. And, conversely, technique turns means into ends. “Know-how” thakes on an ultimate value. The technological society is a description of the way in which an autonomous technology is in process of taking over the traditional values of every society without exception, subrevting, and suppressing these values to produce at last a monolithic world culture in which all nontechnological difference and variety is mere appearance. Technology serves to institute new, more effective, and more pleasant forms of social control and social cohesion. The technological a priori is political a priori in as much as the transformation of nature involves that of man, and in as much as the ‘the man made creations’ issue from and reenter a societal ensemble. Technological rationality has become political rationality. The technological society is a system of domination which operates already in the concept and construction of techniques. The very concept of technical reason is perhaps ideological. Not only the application of technology but technology itself is domination(of nature and men) methodical, scientific, calculated, calculating control. The conjunction of state and technique is not a neutral fact. For many it is not surprising and implies nothing but a growth of state power. Technique, in its present state of development, is no longer merely a passive instrument under state control, as it was under the control of certain individuals. The first consequence of the conjunction of the state and technique is the progressive transformation of the old techniques of formerly private but now becoming public. A second consequence of the penetration of the state by techniques is that the state as a whole becomes an enormous technical organism. The state plays a role of prime importance with respect to techniques. The basic effect of state action on techniques is to co-ordinate the whole complex. The state possesses the power of unification, since it is the planning power par excellence in society. In this it plays its true rule, that of co-ordinating, adjusting, and equilibrating social forces. Industrialization, followed by the establishment and exploitation of successive generations of indigenous advanced technologies, is certainly now seen as the uniquely progressive path for all countries. However, the writers concerned with the new industrial state appear to have in mind a more formidable technocracy than a sort of technostructure as it were. With its shades of Burnham, a scientific-technological elite can perhaps be subsumed under a more general term, technocracy. This is Galbraith’s word and he means by it all who contribute a specialized knowledge or experience to decision-making, a process which in government and in industry becomes correspondingly more and more a group excise. Technology, as defined by Edward de Bono, is ‘the grammar of the future’. Modern societies are centered on technical necessity and derivatively, of course, on human adherence. Man, in modern socities, is not situated in relation to other men, but in relation to technique; for this reason the sociological structure of these societies is completely altered. Views on technology and man’s future seem to divide in two classes: those that promise a technological paradise where science in the service of man will solve all problems and cure all ills, and those that foresee a catastrophic future where man will be the slave of uncontrolled, monstrous machinery. They believe that a tragic contradiction is inherent in the development of modern technology: the machine, created to service the individual’s purposes, has gained so much power that it has become immune to man’s will. Instead of helping to implement the autonomy of the human being, the machine has triumphed over it. Technological developmemt-through created by us-has emancipated itself from our direction and seems to follow its own inherent law. Man according to Fritz Pappenheim, can no longer express himself in his work. The increasing mechanization of life engenders a calculating outlook toward nature and society and dissolves the individual’s bond of union with them. Man in the technological age has become alienated from his work, from himself, and from the reality of society and nature. Technology, which we continue to conceptualize as the servant of man, will overthrow everything that prevents the internal logic of its development, including humanity itself-unless we take the necessary steps to move human society out of the environment that ‘technique’ is creating to meet its own need. Technology badly needs criticisms to curb its excesses and to overcome the idea that anything which can be done is good to do. But, more than horrified criticism from the outside, technology needs control from within, from the people with a broad view who have hitherto been content to stay outside. The essential point is that technique produces all this without plan, no one wills it or arranges that it be so. Our technical civilization does not result from a Machiavellian scheme. It is a response to the ‘law of development’ of technique. Technology has generated an illusion of achievement, but without it there would have been no welfare state. We must review then, with clarity and seriousness the more important theories and prophesies about the future and then go beyond them, evaluating man’s immense possibilities, as well as limitations, on the threshold of a new age. Although doubting that there is any certain effective way to deal with the problems facing man, we must try to make a guideline for more rational, social, political and economic decision-making based on a system of social accounting, in addition to some special policies dealing with controls over technology, procreation and genetics. Finally, we shall be looking at technique in its sociological aspect; that is, we shall consider the effect of technique on social relationships, political structures, economic phenomena. Technique is not an isolated fact in society (as the term technology would head us to believe) but is related to every factor in the life of modern man; it affects social fact as well as all others. Thus technique itself is a sociological phenomenon, and it is in this light that we shall study it.

효율적인 통합 업무를 위한 정보관리 시스템 구축

박두순,안종근,공용해,정재헌 호서대학교 반도체제조장비국산화연구센터 2001 반도체장비학술심포지움 Vol.2001 No.-

기업의 효율적인 정보시스템 구축은 정보화 사회에서는 반드시 필요하다.또한 기업의 성장 규모, 기업의 요구 사항, 기업의 보다 향상된 업무를 위해 시스템을 능동적으로 구현, 확장, 재구성되어야 한다.이에 정보의 연계, 최신 정보의 효율적 관리를 이용한 구체화와 정보화를 유지할 수 있다.이를 위하여 중소 업체에서는 한 번에 많은 투자를 해야되는 종합 정보화 시스템보다는 생산 관리, 인사 관리, 회계 관리 등 각각에 대한 정보화를 위해 가장 기본적인 프로그램들을 업체의 특성과 차별성을 고려하여 실용 업무에 보다 적합한 자동화 시스템구성의 필요성이 강조된다.따라서 이들 시스템간에 서로 정보를 교환하고, 의사결정을 하는 종합 관리 시스템을 구축하여야 하는데, 이를 위하여 기존에 개발된 영업관리, 생산 관리, 인사 관리, 회계관리 프로그램들을 통합하는 것이 새로운 시스템을 개발하는 것보다 경제적, 기능적 측면에서 매우 유리하다 할 것이다. 본 연구에서는 (주)두양금속의 기존에 사용중인 영업관리, 생산 관리, 인사 관리, 회계 관리 시스템을 통합하고자 이미 구축된 시스템을 분석하고 각각의 독립된 업무를 연계하여 효율적인 정보 관리 시스템을 구축하는 것에 목적을 두고있다.

지식정보사회와 교육패러다임의 변화

이해두 대구대학교 2006 대구대학교 학술논문집 Vol.1 No.2

현대는 ‘과학·기술적 혁명의 시대’(the age of scientific and technological revolution)라 할 수 있다. 보노 E. Bono에 의하면 ‘과학은 지식의 생성’(science is the generation of knowledge)이며 ‘기술은 지식의 응용’(technology is the application of knowledge)으로 풀이되고 있다. 과학적 기술적 혁명이 이루어진다는 것은 곧바로 ‘지식의 폭발’the eruption of knowledge)이 계속적으로 일어나고 있다는 것을 의미하며, 이러한 ‘지식의 혁명’(the revolution of knowledge)이 이루어지는 사회가 ‘지식 기반 사회’(knowledge based society)로서 이른바 ‘ 식·정보사회’(knowledge and information society)인 것이다. ‘지식·정보사회’는 일반적으로 산업사회의 후기단계의 한 모습으로 풀이되고 있으며, 이 사회에 있어서는 ‘지식의 생성’과 ‘지식의 응용’에 최고의 가치를 부여하고 있다. 산업사회가 제품이라는 유형의 물질을 중심으로 생산하는 사회라면, 지식·정보사회는 지식이라는 무형의 가치를 중심으로 생산하는 사회이다. 그러므로 생산의 양식도 ‘근육’ 중심에서 ‘두뇌’ 중심(from brawn to brain)으로 옮겨오게 된다. 산업사회가 ‘기계기술’(machine technology)에 기초했다면, 지식정보사회는 ‘지적기술’intellectual technology)에 기초하고 있다. 산업사회의 교육이 단순한 ‘지식의 전달’knowledge transmission)에 치중했다면, 지식정보사회의 교육은 효율적인 ‘정보의 가공’information processing)기능을 중시하게 된다. 본 연구는 지식정보사회를 맞아 교육의 패러다임의 변화를 총체적인 입장에서 살펴보고 학교공동체(학교교육)와 전자공동체(사이버교육), 그리고 시민공동체(사회교육)가 어떻게 조화롭게 정합해 갈 수 있을까를 검토하고 아울러 대학교육의 변화의 길을 모색해 보았다. 지식정보사회의 발전적이며 긍정적인 미래를 위해서는 ‘인간의 얼굴을 가진 정보사회’(Information Society with Human Face)의 실현을 위한 교육시스템의 총체적 변혁이 요청된다. It is called that today is ‘the age of scientific and technological revolution’. According to E. Bono, “science is the generation of knowledge and technology is the application of knowledge”. And then ‘scientific and technological revolution’ means ‘the eruption of knowledge’. Knowledge-information society, so to speak knowledge based society is the one which the revolution of knowledge and information occurs progressively. In this society ‘the generation of knowledge(information)’ and ‘the application of knowledge(information)’ is estimated as the supreme primacy of value. While industrial society is based on the ‘machine technology’, information society is based on the ‘intellectual technology’, and the education in the industrial society emphasizes on the ‘knowledge transmission’, on the other hand the education in the information society emphasized on the ‘information processing’. And then the mode of education changes ‘from brawn to brain’. The author analyses the paradigm shift of education in knowledge- information society in general and gropes the possibilities of the harmonious way of combination amongst school community, cyber community and civic community, and the direction of change of college education together. Finally, we should examine the education system in the whole to pursuit the realization of knowledge-information society with ‘human face’.

엘니뇨 현상에 의한 중서부태평양 한국 다랑어 선망어업 어장 변동

안두해,문대연,고정락,조규대,김동선 한국수산자원학회 2003 한국수산자원학회지 Vol.6 No.-

This paper describes the relationship between the distribution of fishing ground and E1 Nino events in the pacific Ocean which have occurred on a regular basis of 3-5 year terms. Anneal catches and catch ratios of skipjack. Katsuwonus pelamis and yellowfin tuna. Thunnus albacares largely increased during El Nino years due to the increasing of accessibility in accordance with the eastward extend of fishing ground, but vice versa during La Nina years. It is suggested that during El Nino years, the fishing grounds of Korean tuna purse seine fishery were extended to eastward in associated with the eastward advection of warm pool which was located in western equatorial Pacific Ocean during the normal state and characterized by the over 28℃ and low nutrients water masses.

疎外理論으로서의 人間의 欲求의 定礎에 關한 考察 : Erich Fromm의 人間主義的 精神分析을 中心으로 Espacially on Erich Fromm's Humanistic Psychoanalysis

李海斗 韓社大學 1975 대학논문집 Vol.5 No.-

The problem of man's existence is unique in the whole of nature; he has fallen out of nature, as it were, and is still in it; he is partly divine, partly animal; partly infinite. The necessity to find ever-new solutions for the contradictions in his existence, to find ever-higher forms of unity with nature, his fellowmen and himself, is the source of all psychic forces which motivate man, of all his possions, affects and anxieties. The animal is content if its physiological needs―its hunger, its thirst and its sexual needs― are satisfied. Inasmuch as man is also animal, these needs are likewise imperative and must be satisfied. But Inasmuch as man is human, the satisfaction of these instinctual needs is not sufficient to make him happy; they are not even sufficient to make sane. The archimedic point of the specifically human dynamism lies in this uniqueness of the human situation; the understanding of man's psyche must be based on the analysis of man's needs stemming from the conditions of his existence. There lies also the key to humanistic psychoanalysis. Freud, searching for the basic force which motivates human passions and desires believed he had found it in the libido. But powerful forces within man and their frustration is not the cause of mental disturbance. The most powerful forces motivating man's behavior stem from the condition of his existence, the "human situation." All passions and strivings of man are attempts to find an answer to his existence or, as we may also say, they are an attempt to avoid insanity. It may be said that the real problem of mental life is not why some people become insane, but rather why most avoid insanity. Both the mentally healthy and the neurotic are driven by the need to find insanity. Both the mentally healthy and the neurotic are driven by the need to find an answer, the only difference being that one answer corresponds more to total needs of man, and hence is more conducive to the unfolding of his powers and to his happiness than the other. The concept of mental health depends on the concept of the nature of man. Those needs which he shares with the animal are important. But even their complete satisfaction in not a sufficient condition for sanity and mental health. These depend on the satisfaction of those needs and passions which are specifically human, and which stem from the conditions of the human situation: The need for relatedness, transcendence, rootedness, the need for a sense of identity and the need for a frame of orientation and devotion. The great passions of man, his lust for power, his vanity, his search for truth, his passion for love and brotherliness, his destructiveness as well as his creativeness, every powerful desire which motivates man's actions, is rooted in this specific human source, not in the various stages of his libido as Freud's construction postulated. Man's solution to his physiological need is, psycologically speaking, utterly simple; the difficulty here is a purely sociological and economic one. Man's solution to his human needs is exceedingly complex, it depends on many factors and last, not least, on the way his society is organized and how this organization determines the human relation within it. The basic psychic needs stemming from the peculiarities of human existence must be satisfied in one form or other, unless man is to become insane, just as his physiological needs must be satisfied lest he die. But the way in which the psychic needs can be satisfied are manifold, and the difference between various ways of satisfaction is tantamount to the difference between various degrees of mental health. If one of the basic necessities has found no fulfillment, insanity is the result; if it is satisfied but in an unsatisfactory way, neurosis is the consequence. Man has to related himself to others; but if he does it in a symbiotic or alienated way, he loses his independence and integrity; he is weak, suffers, becomes hostile, or apathetic; only if he can relate himself to others in a loving way does he feel one with them and at the same time preserve his integrity. Only by productive work does he relate himself to nature, becoming one with her, and yet not submerging in her.