논리소자용 자성박막의 자화반전속도에 관한 연구 (Ⅱ) : Ni-Fe-Co계의 자성박막의 이방자장 및 보자력

徐光烈 光云大學校 1976 論文集 Vol.5 No.-

Magnetic properties of Ni-Fe-Co ternary alloy films are investigated using hysteresis looper method. Magnetic films are evaporated under the pressure of ????? Torr with the compositions in the range of Ni(60�80%), Fe(15�20%), and Co(0�25%). Composition and substrate dependences of anisotropy field(????) and coercive force(????) are measured. As substrate, precoated Al films of various thickness (200��1200�)are used. Substrate temperature dependence of ????? and Hc also examined. Anisotropy field is strongly dependent or composition increasing appreciably on cobalt content, whereas, the variation in coercive force is small, even over a large range of cobalt percentage. On the other hand anisotropy field is surprisingly independent on the Al thickness of substrate but coercive force is strongly dependent on Al thickness of substrate. It is concluded that anisotropy fie1d of Ni-Fe-Co film can be effectively controlled by the composition of film regardless of substrate, while coercive force is more easily controlled by Al thickness of substrate than composition of film. On the Al substrate thicker than 1100�, almost evaporated films are found to be invert film regardless of composition.

MNOS 트랜지스터 칩의 제작과 특성

서광열 光云大學校 1990 論文集 Vol.19 No.-

Nonvolatile MNOS(Metal-Nitride-Oxide-Semiconductor) memory chip including capacitor and transistor type have been fabricated by the standard silicon gate MNOS process used six steps of mask layers. C-V characteristic curves were measured in capacitor type MNOS memory and I-V characteristic curves in transistor type. As a result, Si-SiO₂ interface states are distributed in the energy region of 0.277-0.937 eV upper the top of valence band with the density of 3×10?∼4×10? eV?㎝?. By the comparison between the experimetal and theoretical I?-V? characteristic curves, the electron mobility μ in the inverted channel region is 285.8㎠/V-sec and the threshold voltage(at Vg=OV) is 2.8V. For the gate voltages Vg=4V,4.5V and 5V, the transconductance gm in the saturation region of the I?-V? characteristic curves was found to be 24.7μmho, 38.2μmho and 53.5μmho, respectively.

非晶質 Bubble 磁性膜의 磁氣的 性質

徐光烈 光云大學校 1982 論文集 Vol.11 No.-

Gd-Fe films which are known to have uniaxial magnetic anisotropy perpendicular to the film are prepared by the e1ectron-beam evaporation technique. ?? ?? films are prepared in the range of 0.20<x<0.30 and their thickness are 1000Å-2000Å. The composition dependence of saturation magnetization of the films is studied. Results obtained show that the ferrimagnetic compensation point occurs at the composition x= 0.26. The composition dependence of anisotropy is also studied. It is found that Gd-Fe film has strong perpendicular anisotropy constant(??) decreasing monotonically from 3.7×?? erg/㎤ at x=0.20 to 1.9×?? erg/㎤ at x=0.30. By measuring the Hall effect it is found that the perpendicular anisotropy is induced on these films. Measurments on the angular dependence of the. transverse and the planer Hall effects show that the transverse Hall effect is much larger than the planer one and the extraordinary Hall effect plays a dominant role in the tvranserse Hall effet in these films.

MNOS 다이오드의 Memory Trap에 관한 연구

서광열 光云大學校 1985 論文集 Vol.14 No.-

In this paper, we are examined, trap states and discharging mechanism of metal-nitride-oxide- semiconductor devices using C-V measurement and TSC technique. One of the four TSC components which is due to traps in nitride and oxide-nitride inter-face and known to contribute memory effect can be separated from other components and examined. Charges released from memory trap are measured in TSC and compared with the charge calculated from the flat band voltage shift before and after TSC measurement. It is observed good correlation between Q(TSC) and Q(ΔVFB). Peak shape method and heating rate method are applied to determine the trap energy level. As the results, the energy level of the memory trap lies 0.44-0.66eV from the bottom of nitride conduction band and frequency factor is 6.58×10( )sec( )

Llithium 이온 注入에 依한 箔窓 N.I.P. Silicon 檢出器에 關한 硏究

徐光烈 光云大學校 1970 論文集 Vol.1 No.-

A silicon n-i-p nuclear radiation detector consists of intrinsic layer sandwiched between p and n layers. This detector can therefore be used to measure high energy particles and gamma rays. But production method by thermal diffusion technique has disadvantages due to the thick window layer of a few hundred micron and the difficulties of controlling the impurity concentration precisely. In this research these obstacles were overcomed by using ion-implantation technique. The ?? ions of energy range from 10 to 40 keV were implanted into 80 ohm-㎝ resistively p-type silicon wafer through magnetic analyzer and obtained 2㎛ window thickness. Details of fabrication method and result of n-i-p radiation detector are described.

독일 낭만주의 문학과 사상에서 나타난 ‘밤’의 상징적 의미 - 노발리스의 「밤의 찬가」와 니체의 「밤의 노래」를 중심으로

서광열 대동철학회 2016 大同哲學 Vol.77 No.-

이 글은 본 논문은 18세기말경에 활동한 독일의 초기 낭만주의자인 노발리스와 19세기의 독일철학자 프리드리히 니체의 작품에 공통적으로 내재된 ‘밤’의 분위기와 그 상징적 의미에 대한 비교연구이다. 두 사람의 활동기간이 길게는 거의 1세기 가까이 차이가 남에도 불구하고, 그들의 문체와 사상에는 다양한 유사성이 발견된다. 그들은 예술의 중요성을 강조하고, 자신들의 작품을 통해 예술과 사상의 결합을 시도하였다. 노발리스가 철학적 예술가였다면, 니체는 예술적 철학자였다. 경계를 넘어서려는 이들의 시도는 독일적인 사유의 지평을 확대하였음은 물론이고, 예술가적 창조의 전형을 보여주었다. ‘밤’은 예술적 직관이 가장 왕성하게 작용하도록 하는 상상과 꿈의 시간이다. 노발리스에게 신성한 ‘밤’은 모든 시공간의 구분이 사라지고 태초의 시간으로 되돌아가는 순간이며, 니체에게 깊은 ‘밤’인 자정은 위대한 정오로도 통하는 ‘영원회귀’의 시간이기도 하다. 이러한 신비주의적 시간인 ‘밤’의 관점에서 볼 때 낭만주의자로서의 니체의 모습이 드러난다. 디오니소스적 시간인 ‘밤’은 어둡지만, 인간의 상상력을 최대한 자극시키는 가장 창조인 시간이기 때문이다. This paper explores the meaning and atmosphere of ‘Night’ in Novalis(autonym: Friedrich von Hardenberg,1772-1801) and Nietzsche(1844-1900). Novalis had a very short literary career in the late 18th century, and Nietzsche published his writings from 1872 to 1889. Although they lived and wrote in different periods, they had many affinities in style and thought. Both stressed the importance of art, therefore, tried to produce a combination of art and philosophy. If Novalis was an philosophical artist(poet), Nietzsche was artistic philosopher. They attempted to overcome the limits of separate and individual disciplines, expanding the horizon of German thought and literature. ‘Night’ is a German motive that was commonly discovered in their writings. In German thought and Romantic literature, ‘Night’ is the time of dream and imagination. In Novalis’s “The Hymn of the Night”, the holy ‘Night’ is the moment that makes a division of time and space disappear. According to his diary, he saw a phantasm of his dead fiancee, Sophie von Kühn and composed a poem about this experience. He sang ‘Night’ as a time of ‘eros’ and salvation. His poems seem to be Christian on the surface, but have German mystical tradition behind the text. This trend served as a basis for Jena Romanticism. In Nietzsche’s Thus spoke Zarathustra, the ‘mid-night’ connects with noon. Nietzsche as a Dionysian thinker had a special interest in the ‘night’ that Dionysus became to prevail over Apollo. In Zarathustra’s “the Night-Song”, Nietzsche sang of an innermost psychological state. He described his own loneliness in seeking a wisdom. Here, he thought of himself as a singer of Dithyramb. In “the Sleepwalker’s Song”, Zarathustra expressed the disappearance of distinctions in time and space. At Dionysian night, all opposition disappears and the riddle of “eternal recurrence” is solved. This mysterious ‘Night’ made Nietzsche a kind of romanticist who dreamed of an artistic illusion.

MNOS 기억소자에서 C-V 분석방법에 의한 계면상태밀도의 에너지 분포

서광열 光云大學校 1991 論文集 Vol.20 No.-

In the nonvolatile MNOS(Metal-Nitride-Oxide-Semoconductor)memory devices with SiO₂layer of 23A thick and Si₃N₄layer of 53OA thick, the energy distribution of the Si- SiO₂interface state density was determined by using different C-V analysis methods. The high frequency C-V curves was measured at a frequency of 1 MHz, and the low frequency C-V curves was obtained from the quasi-static measurement technique. All the measurements were made at a temperature of 300K. The voltage sweep was also limited to ±4V to avoid memory changes. The low frequency and high frequency C-V curves were, respectively, used to establish the relation between the gate valtage and the semiconductor surface potential. The low frequency method was appropriate to investigate the whole range of the energy band gap. The combined low-high frequency capacitance method was valid to investigate only the upper half of the energy band gap. However, as the V? vs. Φ? relation obtained from the low frequency C-V curves was applied to the combined low-high frequency capacitance method. Without the theoretical semiconductor capacitance C?(Φ?), it was possible to investigate exactly the energy distribution of the interface state density through the whole range of the energy band gap with only the measured C-V curves. As a result, the Si- SiO₂ interface states were distributed over all the energy band gap with the density of 10?~10?eV??cm?.

니체의 교양교육비판과 제안-‘교양의 속물’과 ‘레츠테 멘쉬’ 비판을 중심으로-

서광열 경희대학교 인문학연구원 2018 인문학연구 Vol.0 No.38

This paper deals with Nietzsche’s critical proposals about the reality of liberal education in the 19th century Germany. His theory of education is described in the early writings, “On the Future of Our Educational Institutions” and Untimely Meditations. Nietzsche was not an educationalist but had a special interest in the relationship between liberal arts education and culture. Nietzsche thought that popular education and knowledge-based education at the time had brought about deterioration in liberal arts education, which he calls'a philistine education(Bildungsphilister)'. Nietzsche criticized that the two institutions of education(Gymnasium and University) played no longer a central role in liberal arts, and that they only produced practical peoples and professional scholars who did not have genuine cultures. Nietzsche's critical thinking about liberal arts education can be found in his later work, Nietzsche introduces "the last man(der letzte Mensch)" as a human type in contrast to "the Overman(Übermensch)" in "Zarachutra's Prologue". "The last man" refers to humans with ordinary and popularized cultures. They are regarded as a human type lower than "the Overman", because they have no desire to realize ‘self-overcoming’ or create a new culture. But humans that modern educational institutions aimed at are not "Overman" but "the last man". Although "the last man" does not reappear after “Zarathustra’s Prologue”, Nietzsche's criticism of liberal arts continued in "About the Country of Culture" and "About Scholars". Nietzsche criticized that those who possess philistine culture could not produce a culture, and called the scholar as "an expert idiot(Fachidiot)". Nietzsche was concerned that German universities are becoming "academic factories," and emphasized the need for high-quality liberal arts education for a few elite people in order to cultivate human beings who create culture. Of course, Nietzsche's claim is also criticized as elitism. But Nietzsche's thought that human beings could not live a cultural life only in virtue of a public education for survival and competition is meaningful by itself. Thus Nietzsche emphasized the importance of the education in ​​language, classics, philosophy, and art in order that an educational institution could cultivate creative man. In the image of Nietzsche's "true cultured person", we can discover the modern rebirth of 'humanitas' as a creator of culture. 본 논문은 19세기 독일철학자 프리드리히 니체의 초기 저술 「우리교육기관의 미래에 대하여」와 『반시대적 고찰』에 들어있는 교육론을 중심으로 당시 교양교육의 현실과 이에 대한 비판적 제안을 다루고 있다. 니체는 교육전문가는 아니지만 교양교육과 문화의 관계에 남다른 관심을 보였다. 니체는 당시의 대중교육과 지식위주의 교육이 교양교육의 질적 저하를 가져오고 있다고 비판하며, 이를 ‘속물교양’이라고 부른다. 니체는 교양교육의 중심역할을 하는 두 교육기관인 김나지움과 대학의 교육이 더 이상 “자유로운 교양인”이 아니라 속물교양을 지닌 실용적 인간과 전문학자만을 배출하고 있다고 비판한다. 교양교육에 대한 니체의 비판적인 생각은 후기 작품인 『차라투스트라는 이렇게 말했다』에서도 찾아볼 수 있다. 니체는 「차라투스트라의 서설」에서 ‘위버멘쉬’와 대조적인 인간유형으로 “레츠테 멘쉬”를 등장시킨다. 차라투스트라에게 부정적 평가를 받는 “레츠테 멘쉬”는 명칭은 생소하지만, 실제로는 낯선 인간들이 아니다. “레츠테 멘쉬”는 평범하고 대중화된 교양을 지닌 인간들을 가리키며, 그들은 더 이상의 자기극복이나 새로운 문화를 창조하려는 의지가 없기 때문에 ‘위버멘쉬’보다 낮은 인간유형으로 평가받는다. 그러나 니체가 볼 때 근대 교육기관이 목적으로 삼고 있는 인간은 ‘위버멘쉬’가 아니라 ‘속물교양’을 지닌 “레츠테 멘쉬”였다. “레츠테 멘쉬”라는 명칭은 「서설」 이후에 재등장하지 않지만, 교양인에 대한 니체의 비판은 「교양의 나라에 대하여」와 「학자에 대하여」에서 계속된다. 한편 문화적 측면에서 니체는 속물교양을 지닌 사람들을 문화의 생산능력이 없는 사람이라고 비판하고, 학자들을 “전문가 바보”라고 부른다. 니체는 독일대학이 ‘학문공장’이 되어가고 있음을 우려하고 있으며, 문화를 창조하는 인간을 기르기 위해서는 대중교육이 아닌 소수를 위한 수준 높은 교양교육이 필요함을 역설한다. 물론 니체의 이러한 주장은 엘리트주의라는 비판을 받기도 한다. 그러나 인간이 동물적 본성을 극복하고 문화적인 삶을 창조할 수 있었던 것이 실용교육이나 대중교육 덕분은 아니었다는 니체의 비판은 문화창조와 교육의 연관성 측면에서 중요성을 갖는다. 니체는 교양교육이 문화창조를 위한 교육기관이 되기 위해서는 언어, 고전, 철학, 예술교육을 회복하는 것이 중요함을 재차 강조하고, 교육이 국가의 도구가 되어서는 안 된다고 주장한다. 니체 교양교육론의 “진정한 교양인”의 모습에서 우리는 문화를 창조하는 인간으로서 ‘후마니타스’의 근대적 재탄생을 발견할 수 있다.

장일순의 생명사상에 대한 윤리적 고찰 - 생명인식과 실천의 관계를 중심으로 -

서광열 대동철학회 2022 大同哲學 Vol.101 No.-

Jang Il-soon(1928-1994) was a local thinker who was born in Wonju, Gangwon- do, and lived in Wonju for most of his life. The thought of life he proposed has an important meaning as a universal thought that transcends locality. From the point of view of today’s increasingly serious ecological and climate problems, Jang Il-soon’s life ideology is not only pioneering, but also has currentity in that it offers ethically practical alternatives. Jang Il-soon is a practical mystic and ethical thinker in that he emphasizes the realization of the unity of life and emphasizes changes in consciousness and behavior. While actively accepting Donghak’s mystical thought and the practical principle of ‘Sicheonju’ and ‘Yangcheonju’, he developed it into a universal ideology of life, not the teaching of a specific religion. He emphasized the voluntary change of attitude through the change of consciousness rather than the duty of strong moral command. This ethical practice also has many similities with Western ‘deep ecology’. Jang Il- soon’s life ideology grasps the world in interrelationships. Through this, it acknowledges the possibility of communication of life as well as the possibility of change of ‘mind’ and urges change of behavior. He also argues that the dichotomous division between self and world can be overcome by understanding the unity of life and the world. His thought is based on solidarity characterized by diversity and equality rather than identity, and the ‘Hansalim’ movement started as a life network that concretely realized these characteristics. ‘Hansalim’ has a cosmic, ecological, and communal awakening as its basic spirit, and as a practical cultural activity with universality, it shows the ethical practicability of Jang Il-soon’s philosophy. 장일순(1928~1994)은 강원도 원주에서 태어나 일생의 대부분을 원주에서 생활한 지역 사상가이지만, 그가 제시한 생명사상은 지역성을 넘어선 보편적 사유로서 중요한 의미를 갖는다. 생태문제와 기후문제가 점점 심각해지는 오늘날의 관점에서 볼 때, 장일순의 생명 사상은 선구적일 뿐만 아니라 윤리적으로도 실천적인 대안을 제시하고 있다는 점에서 현 재성을 가진다. 장일순은 생명의 전일성에 대한 깨달음을 강조하고, 이를 통한 인식변화와 행동의 변화를 강조한다는 점에서 실천적 신비주의자이자 윤리사상가라고 할 수 있다. 그 는 동학의 신비주의적 생명사상과 ‘시천주(侍天主)’ 와 ‘양천주(養天主)’의 실천사상을 적 극적으로 수용하는 한편, 이것을 특정 종교의 가르침이 아닌 보편적인 생명사상으로 발전 시켰다. 그는 강력한 도덕 명령에 의한 의무보다는 생명을 바라보는 인식의 변화를 통한 자발적인 태도변화를 강조하였으며, 이러한 윤리적 실천은 서양의 ‘심층생태학’과도 많은 접점을 가진다. 장일순의 생명사상은 세계를 상호관계성 속에서 파악함으로써 생명 간의 소통가능성과 ‘마음’의 변화가능성을 주장할 뿐만 아니라 행동의 적극적인 변화를 촉구한 다. 그는 또한 생명과 세계의 전일성을 이해함으로써 자아와 세계의 이분법적 분열을 극복 할 수 있다고 주장한다. 그의 생명사상은 정체성보다는 다양성과 평등을 특징으로 하는 연 대에 기반하며, ‘한살림’운동은 이러한 특징을 구체적으로 실현하는 생명네트워크로서 시 작되었다. ‘한살림’은 우주.생태.공동체적 각성을 기본정신으로 삼고 있으며, 보편성을 지닌 실천 문화활동으로서 장일순 생명사상의 윤리적 실천가능성을 보여주고 있다.

니체의 근대인 비판과 새로운 삶의 제안-‘꿈’의 상징과 삶의 의미회복을 중심으로-

서광열 ( Seo Kwang-yul ) 성균관대학교 인문학연구원(성균관대학교 인문과학연구소) 2019 人文科學 Vol.0 No.74

니체는 근대인들이 상실한 직관적 능력과 삶의 의미에 대해 비(非)이성 주의자의 관점에서 고찰한다. 그에 따르면, 근대는 합리성과 효율성을 통해 많은 문명적 성과를 이루어내었지만, 인간의 삶을 계산과 측정이 가능한 것으로 변화시켰다. 근대는 개인의 자유를 강조하고 있지만, 그 이면에는 평등의 가치를 내세움으로써 보편성을 지닌 인간을 이상적인 인간상으로 제시한다. 『차라투스트라는 이렇게 말했다』에 등장하는 ‘레츠테멘쉬’는 이러한 평균화된 인간상을 희망하는 근대인들의 이미지를 보여준다. 고대 그리스인들이 소중하게 여겼던 ‘탁월성’의 자리에 ‘보편성’ 또는 ‘평범성’이 들어서게 된 것이다. 니체는 이러한 평균화를 넘어서 새로운 삶의 의미를 창조하는 것이 미래의 인간에게 주어진 과제라고 주장한다. 그는 ‘미래의 강자’는 획일화와 평균화된 삶의 의미를 거부하고, 새로운 삶의 의미를 창조해야만 한다고 말한다. 그는 양적인 증가에서 나오는 삶의 가치가 아니라 질적인 상승을 통해 창조되는 삶의 의미를 강조한다. 그는 ‘꿈’으로 상징되는 비이성적 능력과 ‘힘에의 의지’를 자유롭게 발휘할 때 삶의 의미가 새롭게 발견될 수 있으리라고 주장한다. ‘의지’를 삶이라는 구체적 시간 속에서 실현시키고 이것을 우연이 아니라 ‘필연’으로 만들 때, 삶의 의미는 다양해진다. 니체가 생각한 ‘위대한 인간’은 바로 삶의 의미를 스스로 창조할 줄 아는 인간유형이라고 규정할 수 있다. 이러한 인간관은 다양한 삶과 문화가 공존하는 21세기의 우리에게도 시사하는 바가 크다. From the perspective of irrationalism, Nietzsche pointed out that modern people had lost the intuitive abilities and the meanings of life. Modernity achieved many civilizational achievements through scientific rationality. It changed human life into a calculative and measurable one. In the realm of life, Modernity emphasized the freedom of individuals, but the ideal human of Modernity was not a free human. By promoting equality, Modernity has idealized an ordinary human being. In Thus Spoke Zarathustra, “the last man (der letze Mensch)” showed this ordinary human-image that modern people wanted to become. 'Universality' or 'ordinariness' replaced 'ἀρετή (excellence)' which the ancient Greeks valued highly. Nietzsche argued that creation of new meanings of life would be a task for future humans. He said that 'the strong human in the Future' must reject a normal life and create new meanings of life. He emphasized new meanings being created through qualitative sublimation. He argued that the meaning of life could be newly discovered when the 'will to power' is exercised freely. The meaning of life will become diverse when we realize a 'will' in our own life as necessity. Nietzsche's "the great man (der große Mensch)" can be defined as a human type to create new meanings of life. This view of humanity is also very important to us, who live in the 21st century when various lives and cultures coexist.