Microwave Absorption Experiments on the Molecular Magnetic Cluster {V6}

서병진,장지훈,남미애 한국물리학회 2008 THE JOURNAL OF THE KOREAN PHYSICAL SOCIETY Vol.53 No.2

A simple microwave absorption setup was developed to investigate the energy-level structure of the molecular magnetic cluster fV6g. From a test with a standard sample DPPH (1,1-diphenyl-2-picrylhydrazyl), we found that the setup is operational in the wide frequency range from 8 GHz to 20 GHz. The microwave absorption signal from V6 was successfully detected and the energy-level structure of {V6} was determined experimentally in the magnetic field range from 0.46 T to 0.8 T. The experimental results are compared with the theoretical expectation for a level anti-crossing gap at zero eld suggested recently.

란타늄계 구리산화물에서의 스핀동역학 연구

서병진 가톨릭대학교 자연과학연구소 2000 자연과학논문집 Vol.21 No.-

일련의 란타늄계 구리산화물에서의 핵자기공명 연구 결과를 비교하였다. 특히, 스핀동역학(spin dynamics)의 관점에서 치환물질과 hole의 치환정도에 따라 자기적 특성이 어떻게 변화하는지를 정성적으로 분석하였다. 스핀동역학에 나타나는 다양하고 특이한 특성들을 상분리에 따른 전하줄(charge stripe) 형성과 관련지어서 이해할 수 있었다. Nuclear magnetic resonance (NMR) studies of a series of lanthanum cuprate are presented. In particular, spin dynamics and magnetic properties in three representative systems are compared. Unusual magnetic properties of lanthanum cuprate are discussed qualitatively in the light of the phase separation of doped hole into charge stripes.

김중업 건축에서 나타나는 한국전통적 표현특성에 관한 연구

서병진,문병국,이일형 대한건축학회지회연합회 2008 대한건축학회지회연합회 학술발표대회논문집 Vol.2008 No.1

Kim Jung-Up has been one of the most famous architects in Korea. He has had architectural practice at Le Corbusier's office at Paris in 1950s, and returned to Korea, he has made many remarkable architectural works including French Embassy building in Korea. It is considered that his thought about Korean tradition was influenced by his mother at the early age. The characteristics of Korean traditional expression are appeared in his many works. Analyzing his architectural works, we can get some Korean traditional characteristics as follows-the Korean curves, the Kongpo(oriental capital structural system) and its details, the facade composition method, the empty spaces(interal and external) of Korean Architecture, the traditional site planning. As a result, he expressed Korean tradition in his own method on his architectural works and the more studies are needed to review his architecture.

Antisite Disorder and Superparamagnetism in Heusler-like Fe$_2$VAl: A $^{51}$V and $^{27}$Al NMR Study

서병진,이주열,S. H. Baek 한국물리학회 2006 THE JOURNAL OF THE KOREAN PHYSICAL SOCIETY Vol.48 No.II

We present 51V and 27Al nuclear magnetic resonance (NMR) and relaxation measurements in the compound Fe2VAl. The asymmetric NMR line and its temperature dependence provide direct evidence for the presence of magnetic defects ascribed to antisite disorder. The concentration of magnetic defects is estimated from second -moment calculation, and is found to be c = 0.3 at% and c = 4 at% respectively, for two samples having different degrees of antisite disorder. The nuclear spin-lattice relaxation rate at low temperatures displays a maximum, which is attributed to slow superparamagnetic fluctuations of the magnetic clusters present in very low concentration, in addition to the majority of fast fluctuating paramagnetic centers.

사찰 개심사(開心寺)의 함축적인 배치 계획에 관한 연구

서병진,이일형,양상현 순천향대학교 부설 산업기술연구소 2008 순천향 산업기술연구소논문집 Vol.14 No.1

The site planning of traditional Korean Buddhist temple is interpreted as same type usually, It has a religional symbol and dignity by court rank. But Buddhist temple has various types occasionally according to the condition, It is related with the site location, the condition of the area and the types of Buddhist temple which was formed in times. The large scale Buddhist temple has been composed with the arrangement which follows in court rank. It has a architectural hierarchy by court rank. The Gaesimsa is a Buddhist temple which is representative in Chungchong-Namdo, Korea. But it has a difficulty because its site is narrow. The court rank of Gaesimsa was transformed according to the condition of site. The court rank of Gaesimsa is implicative as a result. The Gaesimsa is a small Buddhist temple, but it has the architectural iinportance. Because it has religional symbol and architectural court rank which was composed with spatial layout.

초고령사회를 대비한 불교 터미널케어 활성화 방안 연구

서병진 한국불교학회 2010 韓國佛敎學 Vol.58 No.-

In modern society, the number of persons in need of terminal care is rising sharply due to the prolongation of human life and rapid aging of the population. This situation requires services that help people enjoy a high quality of life until death and meet their death in peace. These services represent terminal care and constitute the ultimate purpose of Buddhist social welfare. Buddhism teaches that attending to patients is the most sublime deed one can perform and preaches that sick people must be cared for as if they were Buddha. Such teaching provides the motivation and rationale for the acts of Bodhisattva (Awakened Truth) through Buddhist terminal care. In practice, however, such activities lag far behind those of other religious groups. This study presents ways to establish a necessary system and organization using local temples and Buddhist groups, develop and utilize deathbed nursing programs at specialized facilities and homes, foster professional staff, and build a Buddhist terminal care network. 현대사회는 인간의 수명연장과 급속한 인구의 고령화로 인해 터미널케어를 필요로 하는 대상자 역시 급증하고 있다. 임종기까지 안락한 삶을 영위하고, 편안하게 죽음을 맞이할 수 있도록 삶의 질과 죽음의 질을 동시에높여주는 서비스를 요한다. 이것이 곧 터미널케어요, 불교사회복지의 궁극적인 목적이다. 불교는 병든 환자를 간병하는 것이 최고의 복전이며, 부처님을 간호하듯 하라고 가르친다. 이는 불교 터미널케어를 통한 보살행의 실천적 원동력이자 당위성을 제기한다. 반면 그에 대한 활동은 타 종교에 비해 아주미약한 실정이다. 따라서 지역사찰 및 신도조직을 활용한 물적ㆍ인적 인프라 구축, 시설및 재가 임종간호프로그램 개발ㆍ활용, 전문인력 양성, 불교 터미널케어네트워크 구축의 방안을 제시하였다.

A?oka王의 淨土觀

서병진 인도철학회 2005 印度哲學 Vol.18 No.-

유산소 운동과 저항성 운동이 여성 연령대별 신체구성에 미치는 영향 - 카페인 섭취와 영양제한의 조절효과 -

서병진,윤병섭 한국문화융합학회 2023 문화와 융합 Vol.45 No.8

The purpose of this study is to analyze changes in body composition by age group when women combine caffeine intake, nutritional restrictions, caffeine intake and nutritional restrictions while doing aerobic and resistance exercises. As a result, women in their 40s and 50s lost more weight, fat free mass, body fat, and BMI than women in their 30s. However, in the analysis of variance, there was no significant difference for each variable 12 weeks before exercise and 12 weeks after exercise. In addition, as a result of examining the interaction effects of caffeine intake and nutritional restriction groups 12 weeks before exercise and 12 weeks after exercise, respectively, significant interaction effects were found in weight and fat free mass, respectively. This study suggests that women in their 50s should measure the exercise effect according to the standards and characteristics of individual body types and determine how to consume caffeine and how to limit nutrition based on the results.

우리나라 미륵신앙의 전개와 복지정토 관점에서의 조명

서병진(성운) 한국정토학회 2007 정토학연구 Vol.10 No.-

우리가 사는 인간 세상은 근본적으로 괴로움이 구조화되어 있다. 인간은 개인적으로 생로병사의 괴로움을 피할 수 없으며, 사회적으로 전쟁, 빈곤, 질병, 환경파괴 등과 같은 괴로움을 면하기 어렵다. 근본불교는 개인의 생로병사로부터의 해탈에 주안점을 두었기 때문에 사회적인 고난에 소극적이었다. 그리고 해탈의 방향도 열반에 두고 있기 때문에 염세적이라는 면도 있었다. 이러한 문제를 타개하고 나온 것이 대승불교였다. 대승불교는 개인의 해탈보다 중생의 제도에 주안점을 두고 극락세계와 같은 이상세계를 그렸으며, 전륜성왕이 출세하여 평화롭고 풍요로운 세상이 오기를 기대하였다. 그러나 서방정토 극락세계는 사후에야 갈 수 있는 곳이기에 현세 지향적인 사람들에게는 먼 것으로 느껴졌다. 그래서 석가모니부처님이 열반에 든 것이 아니라 아직 영산회상에 있으며 지금도 설법 중에 있고, 이제 와서 성불한 것이 아니라 진묵겁 전에 성불하여 수도 없이 이 세상에 출현하였다가 열반상을 보인 법화경 사상이 출현하였다. 대승불교 사상은 이렇게 개인적 해탈을 넘어 사회적 중생제도에도 관심을 두었으나 사회 전체가 복지사회로 탈바꿈하지 않는 한 모든 문제가 다 해결될 수는 없었으며, 영산회상 역시 철저한 수행으로만 도달 가능한 것이기에 현실과는 거리가 있었다. 이에 현세에서 현실적인 만족을 추구하는 재가불자들은 미래부처님이 출현하여 현실정토를 실현한다는 미륵신앙에 주목하였다. 미륵신앙은 고난이 많았던 역사를 배경으로 현세지향적인 우리나라 사람들이 신앙하기에 적절하였다. 고단한 현실세계의 삶에 희망을 주는 것으로, 우리나라에서는 이를 바탕으로 증산교와 같은 많은 신흥종교가 생성되기도 하고 때로 권력을 창출하려는 인물들이 내세운 사상의 기초가 되기도 하였다. 미륵세계는 56억년 뒤에 도래한다고 하였다. 하지만 미륵불이 하생할 때까지 기다릴 것이 아니라 현실정토를 바라는 인간들이 이 사회를 이루기 위해 적극적으로 나서야 한다. 미륵신앙에서는 이상세계를 현실에 실현시키기 위한 방법으로 10선법을 제시하였다. 모든 인류가 10선법(善法)을 실천할 때 용화세계가 이루어지고 정토복지사회가 이루어진다고 하였다. 기다리기보다 현세에서 모든 사람들이 원하는 이상적 복지사회를 어떻게 만들어 갈 것이냐 하는 것을 연구하고 실천해 나가야 할 것이다. 현대국가가 추구하는 복지사회는 정책과 제도를 통한 복지사회의 건설이다. 불교는 이타행을 통한 불교복지를 통해 불국정토를 구축해야 한다. 인간의 사회적 문제와 물질적 욕구 충족을 목적으로 하는 일반 사회복지에 정신적 복지를 더하는 불교복지는 훨씬 차원 높고 광범위하며 포괄적인 사회복지이다. 인간의 복지를 통해 최종적으로 해탈을 이루게 하려는 불교복지의 실천이야말로 바로 이고득락(離苦得樂)을 이루기 위한 초석이라 할 수 있겠다. Man can say the world we are living is full of bitters and sufferings. At the personal level, birth, ageing, disease and death are fatal for individual human beings. And at the social level, they can't avoid war, poverty, epidemic, environmental pollution and destruction. Early buddhism focused on the liberation from the samsara(karmic cycle) of life and death, so that it had less interest in removal of the sufferings caused from the society. The liberation didn't pursue worldly happiness or pleasures. Its ultimate goal was nirvãna. On reflection, Mahayana Buddhism came out. Mahayana Buddhism focused on rather bringing about the welfare of all beings by freeing them from sufferings than personal liberation. Its ideal world was the sukãvat(utmost bliss) in which cakravartin, wheel-turning king, rule by virtue rather than force. But for people wishing living happily in this world, the sukãva seemed too far to reach. It was like they could reach after death. So Saddharmapundarika- Sûtra came and taught that Sakyamuni Buddha didn't enter into nirvãna: Buddha was yet teaching of dharma in the assembly at Grdhrakuta Mountain. Buddha just showed people the characteristic of nirvãna to lead them to the ultimate truth or dharma. He became a Buddha uncountable times of kalpa ago, but came to this world to show the way to get the liberation and save the beings. Although Mahayana Buddhism taught liberating sentient beings beyond personal liberation, all of the problems people had couldn't be solved, as far as the whole society wouldn't change into a perfect wellbeing society. And Grdhrakuta Mountain itself could only be reached through thorough ascetic exercises. Then lay devotees who wished to fulfill their desires in this world noticed Maitreya, also known as the future Buddha. who has still to come, is thought to be waiting for the right time to come down to earth to create sukhãvatî(Pure land). Koreans were harassed by all kinds of problem of living like in any other countries and had to go through wars and invasions, so they had tendency to be realistic and hoped to live safely and happily in this world. Maitreya was an appropriate belief for them. It gave them hope. Furthermore, a large number of new religions such as Jeungsangyo came based upon it, Often it became the ideological foundation of them. It is told, Maitreya world would come true in 5600million years. But people rather should make efforts to realize it now than to wait. People have to make every effort to build and realize the ideal world. As the best way to realize, Maitreya shows us 10 virtues. Sukhãvatî would be realized when all human beings practiced the 10 virtues. Then Maitreya Buddha, the future Buddha, would come to revive Buddhist teaching and bring the human beings an end of suffering. Therefore we have to think and study how to practice the virtues than just wait. A modern state is a society which provides all individuals a fair distribution of the basic resources necessary to maintain a good standard of living. The modern welfare state will provide for the overall needs of the community without regard to individual success or failure. On the other, Buddhism teaches to practice altruism to create sukhãvatî. Buddhist welfare is more comprehensive and expansive than institutional social welfare, since Buddhist welfare cares about mental as well as physical welfare. In other words, Buddhist welfare is much more comprehensive than a narrow notion of social welfare that takes into account only the material aspects of human needs. Sometimes it appears that mental sufferings are much more intense than physical ones. By the performance of acts of punna(meritorious deeds), they will be free from greed, hatred and delusion and possess the wholesome qualities of mind such as kindness, sympathetic concern for the suffering of other beings. In this way, human beings can realize the ideal wellbeing society. Besides, one of the most potent sources of suffering in society is the cruelty and insensitivity of man that is reflected in the pursuit of self-interest. For the ongoing conflicts and wars, acts of terrorism, exploitation of various social groups etc., human beings themselves are responsible. More human suffering has resulted from cruelty of man towards man than from any other causes such as natural disasters. So we have to adopt a way of life that conduces to ours own welfare and the welfare of others. By practising of 10 virtues that purify the spirit of human beings, we can realize the ideal wellbeing society in this worldly society.

Asoka왕(王)의 정토관(淨土觀)

서병진 ( Byung Jin Seo ) 인도철학회 2005 印度哲學 Vol.18 No.-