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후방복사된 초음파를 이용한 터빈 블레이드 재료의 부식 열화특성 평가
송성진,김영환,배동호,정민호,권성덕,Song, Sung-Jin,Kim, Young-H.,Bae, Dong-Ho,Jung, Min-Ho,Kwon, Sung-Duk 대한기계학회 2002 大韓機械學會論文集A Vol.26 No.11
The corrosion degradation characteristics of the 12Cr alloy steel, which is widely used in fossil power plants as a turbine blade material, are evaluated nondestructively by use of the backward radiated Rayleigh surface wave. In order to evaluate corrosion degradation characteristics, we constructed automated system for the backward radiation, and the frequency dependency of the Rayleigh surface wave is investigated indirectly by measuring the angular dependency of the backward radiation of the incident ultrasonic wave in the specimens. The velocity of the surface wave decrease as the increase of the aging time in the backward radiation profile, which seems to result from the increase of the effective degrading layer thickness. And, amplitude of the surface wave increase as the aging time, which seems to result from the increase of the intergranular corrosion. The result observed in this study demonstrates high potential of the backward radiated ultrasound as a tool for the nondestructive evaluation of the corrosion degradation characteristics of the aged materials.
모듈생성기를 이용한 데이타경로 컴파일러의 설계 및 구현
송성진(Sung Jin Song),주남수(Nam Soo Joo),권오영(Oh Young Kwon),한탁돈(Tack Don Han) 한국정보과학회 1993 정보과학회논문지 Vol.20 No.11
최근 반도체 제조 기술의 발전에 따라, 시스템을 효과적으로 설계하기 위한 설계 자동화 시스템에 관한 많은 연구가 이루어지고 있다. 본 논문에서는 효율적인 셀 설계, 배치 및 배선 알고리즘을 이용하여 시스템 설계에서 많은 비중을 차지하고 있는 데이타패스 부분을 설계한다. 이를 위해 데이타패스 컴파일러를 설계하였고, 컴파일러에 사용될 여러가지 기능블럭들을 모듈생성기로 구현하였다. According to the advancement of semiconductor fabrication technology, studies on a silicon compiler that helps efficient system design are in progress. In this paper, we used effective cell design, module placement and routing algorithms for datapath construction. For these algorithms we designed various module generators as functional building blocks and implemented a datapath compiler.
송성진 ( Sung Jin Song ) 한국화이트헤드학회 2005 화이트헤드 연구 Vol.10 No.-
기독교 구원론은 신, 인간, 세계 사이의 관계에 대한 이해를 내포한다. 유신론적 실재관이 기독교적 구원론에 깔려 있다. 신은 우리의 구원의 근거이다. 구원은 신, 동료 인간, 그리고 피조물들에 대한 사랑에 있다. 세계는 우리의 구원이 실현되고 표현되는 장소이다. 생태학적 위기의 시대에 바울의 다음과 같은 말이 마음에 다가 온다. "모든 피조물은 하나님의 자녀가 나타나기를 간절히 기다리고 있습니다"(롬 8:19). 본 논문에서 나는 구속과 성화로서의 기독교적 구원을 과정 철학의 개념을 통해서 해석해 보고자 한다. 나는 찰스 하츠혼, 존 캅, 데이빗 그리핀 등의 학자들에 의해서 제안된 바 수정된 화이트헤드 신론을 사용할 것이다. Love is the meaning of salvation. Love is a "social awareness" (Hartshorne, 1948: 36). Love is a "socially structured, and thus relative, creative experience"(Hartshorne, 1970: 56). love has two aspects, the aspect of reception and the aspect of contribution. Love in the aspect of reception is called "sympathy," "feeling of feeling" by Hartshorne (Hartshorne, 1984: 108, 135). Love is also a right contribution. Love means sharing one`s life in the right way with other emerging selves. God is love in its two aspects. Whitehead says, "It is as true to say that the World is immanent in God, as that God is immanent in the World" (PR: 348). Hartshorne also says that God is both a "divine recipient of our contributions" and a "divine contributor to or enabler of our existence"(Hartshorne, 1991: 672). God as immanent in the world is God of love as contribution. God who have the world contribute to God`s actuality is God of love as reception. The mutual immanence between God and the world is the ontological ground of our salvation as redemption and sanctification. Our redemption is based on our immanence in God. Our sanctification is based on God`s immanence in us. Redemption is the coincidence of our contribution to God and God`sreception of it. Sanctification is the coincidence of God`s contribution to us and our reception of it. We can interpret the authentic existence of love in terms of "expanded body." "The body," for Whitehead, is "that portion of nature with which each moment of human experience intimately cooperates" (MT: 115). The body is also "that region of the world which is the primary field of human expression"(MT: 22). The body, in short, is a part of the universe with which the self can have a relatively intimate communion. The body, however, is not a clear-cut or unchanging entity. In fact, "there is no definite boundary to determine where the body begins and external nature ends" (MT: 161). When a self extends the region of the world with which it can have an intimate communion in terms of feeling and expression, it has an expanded body. God`s cosmic love of redemption and sanctification invites and empowers us to expand our body more and more. A vision of expanding one`s body or one`s field of energy is implied by the mystical idea of cultivation of "huo jan chih ch`i" by the Confucian philosopher Mencius (371-289 BC). Huo jan chih ch`i literally means the "vast, flowing qi [ch`i]," or "strong, moving power" (de Bary and Bloom: 127; Chan: 63). Huo jan chih ch`i is a field of energy that is "nourished by uprightness." It is vast enough to "fill up all between heaven and earth"(The Book of Mencius: 2A: 2 Chan: 63). Mencius` huo jan chih ch`i is an expanded field of intimate communion. We can find the vision of the expanded body within the Christian tradition as well. It is seen in Paul`s idea of "the body of Christ"(Rom 12:4-5; 1 Cor 12:12-26). The parable of the final judgment is also resonant with the idea of expanded body. "The son of Man" identifies himself with "the least of these", and also invites us to identify ourselves with "the least of these" (Mt 25:40,45). We ought to extend the range of "the least of these" beyond the human society and include nonhuman beings within it, because God is the God of "the heaven and the earth" who cares for "the birds of the air," "the lilies of the field" and every form of life in the world as members of God`s own cosmic body (Gen 1:1; Mt 6:26-30).